The Seven Hermetic Principles

[Bodhi]

IV. THE PRINCIPLE OF POLARITY.

"Everything is Dual; everything has poles; everything has its pair of opposites; like and unlike are the same; opposites are identical in nature, but different in degree; extremes meet; all truths are but half-truths; all paradoxes may be reconciled." — The Kybalion.

This Principle embodies the truth that "everything is dual"; "everything has two poles"; "everything has its pair of opposites," all of which were old Hermetic axioms. It explains the old paradoxes, that have perplexed so many, which have been stated as follows: "Thesis and anti-thesis are identical in nature, but different in degree"; "opposites are the same, differing only in degree"; "the pairs of opposites may be reconciled"; "extremes meet"; "everything is and isn't, at the same time"; "all truths are but half-truths"; "every truth is half-false"; "there are two sides to everything," etc., etc., etc. It explains that in everything there are two poles, or opposite aspects, and that "opposites" are really only the two extremes of the same thing, with many varying degrees between them. To illustrate: Heat and Cold, although "opposites," are really the same thing, the differences consisting merely of degrees of the same thing. Look at your thermometer and see if you can discover where "heat" terminates and "cold" begins! There is no such thing as "absolute heat" or "absolute cold" — the two terms "heat" and "cold" simply indicate varying degrees of the same thing, and that "same thing" which manifests as "heat" and "cold" is merely a form, variety, and rate of Vibration. So "heat" and "cold" are simply the "two poles" of that which we call "Heat" — and the phenomena attendant thereupon are manifestations of the Principle of Polarity. The same Principle manifests in the case of "Light and Darkness," which are the same thing, the difference consisting of varying degrees between the two poles of the phenomena. Where does "darkness" leave off, and "light" begin? What is the difference between "Large and Small"? Between "Hard and Soft"? Between "Black and White"? Between "Sharp and Dull"? Between "Noise and Quiet"? Between "High and Low"? Between "Positive and Negative"? The Principle of Polarity explains these paradoxes, and no other Principle can supersede it. The same Principle operates on the Mental Plane. Let us take a radical and extreme example — that of "Love and Hate," two mental states apparently totally different. And yet there are degrees of hate and degrees of Love, and a middle point in which we use the terms "Like or Dislike," which shade into each other so gradually that sometimes we are at a loss to know whether we "like" or "dislike" or "neither." And all are simply degrees of the same thing, as you will see if you will but think a moment. And, more than this (and considered of more importance by the Hermetists), it is possible to change the vibrations of hate to the vibrations of Love, in one's own mind, and in the minds of others. Many of you, who read these lines, have had personal experiences of the involuntary rapid transition from Love to Hate, and the reverse, in your own ease and that of others. And you will therefore realize the possibility of this being accomplished by the use of the Will, by means of the Hermetic formulas. "Good and Evil" are but the poles of the same thing, and the Hermetist understands the art of transmuting Evil into Good, by means of an application of the Principle of Polarity. In short, the "Art of Polarization" becomes a phase of "Mental Alchemy" known and practiced by the ancient and modern Hermetic Masters. An understanding of the Principle will enable one to change his own Polarity, as well as that of others, if he will devote the time and study necessary to master the art.

V. THE PRINCIPLE OF RHYTHM.

"Everything flows, out and in; everything has its tides; all things rise and fall; the pendulum-swing manifests in everything; the measure of the swing to the right is the measure of the swing to the left; rhythm compensates." — The Kybalion.

This Principle embodies the truth that in everything there is manifested a measured motion, to and fro; a flow and inflow; a swing backward and forward; a pendulum-like movement; a tide-like ebb and flow; a high-tide and low-tide; between the two poles which exist in accordance with the Principle of Polarity described a moment ago. There is always an action and a reaction; an advance and a retreat a rising and a sinking. This is in the affairs of the Universe, suns, worlds, men, animals, mind, energy, and matter. This law is manifest in the creation and destruction of worlds; in the rise and fall of nations; in the life of all things; and finally in the mental states of Man (and it is with this latter that the Hermetists find the understanding of the Principle most important). The Hermetists have grasped this Principle, finding its universal application, and have also discovered certain means to overcome its effects in themselves by the use of the appropriate formulas and methods. They apply the Mental Law of Neutralization. They cannot annul the Principle, or Cause it to cease its operation, but they have learned how to escape its effects upon themselves to a certain degree depending upon the Mastery of the Principle. They have learned how to USE it, instead of being USED BY it. In this and similar methods, consist the Art of the Hermetists. The Master of Hermetics polarizes himself at the point at which he desires to rest, and then neutralizes the Rhythmic swing of the pendulum which would tend to carry him to the other pole. All individuals who have attained any degree of Self-Mastery do this to a certain degree, more or less unconsciously, but the Master does this consciously, and by the use of his Will and attains a degree of Poise and Mental Firmness almost impossible of belief on the part of the masses who are swung backward and forward like a pendulum. This Principle and that of Polarity have been closely studied by the Hermetists, and the methods of counteracting, neutralizing and USING them form an important part of the Hermetic Mental Alchemy.

VI. THE PRINCIPLE OF CAUSE AND EFFECT.

"Every Cause has its Effect; every Effect has its Cause; everything happens according to Law; Chance is but a name for Law not recognized; there are many planes of causation, but nothing escapes the Law." — The Kybalion.

This Principle embodies the fact that there is a Cause for every Effect; an Effect from every Cause. It explains that: "Everything Happens according to Law"; that nothing ever "merely happens"; that there is no such thing as Chance; that while there are various planes of Cause and Effect, the higher dominating the lower planes, still nothing ever entirely escapes the Law. The Hermetists understand the art and methods of rising above the ordinary plane of Cause and Effect, to a certain degree, and by mentally rising to a higher plane they become Causers instead of Effects. The masses of people are carried along, obedient to environment; the wills and desires of others stronger than themselves; heredity; suggestion; and other outward causes moving them about like pawns on the Chessboard of Life. But the Masters, rising to the plane above, dominate their moods, characters, qualities, and powers, as well as the environment surrounding them, and become Movers instead of pawns. They help to PLAY THE GAME OF LIFE, instead of being played and moved about by other wills and environment. They USE the Principle instead of being its tools. The Masters obey the Causation of the higher planes, but they help to RULE on their own plane. In this statement there is condensed a wealth of Hermetic knowledge — let him read who can.

 

[Bodhi]

VII. THE PRINCIPLE OF GENDER.

"Gender is in everything; everything has its Masculine and Feminine Principles Gender; manifests on all planes." — The Kybalion.

This Principle embodies the truth that there is GENDER manifested in everything — the Masculine and Feminine Principles ever at work. This is true not only of the Physical Plane, but of the Mental and even the Spiritual Planes. On the Physical Plane, the Principle manifests as SEX, on the higher planes it takes higher forms, but the Principle is ever the same. No creation, physical, mental or spiritual, is possible without this Principle. An understanding of its laws will throw light on many a subject that has perplexed the minds of men. The Principle of Gender works ever in the direction of generation, regeneration, and creation. Everything, and every person, contains the two Elements or Principles, or this great Principle, within it, him or her. Every Male thing has the Female Element also; every Female contains also the Male Principle. If you would understand the philosophy of Mental and Spiritual Creation, Generation, and Re-generation, you must understand and study this Hermetic Principle. It contains the solution of many mysteries of Life. We caution you that this Principle has no reference to the many base, pernicious and degrading lustful theories, teachings and practices, which are taught under fanciful titles, and which are a prostitution of the great natural principle of Gender. Such base revivals of the ancient infamous forms of Phallicism tend to ruin mind, body and soul, and the Hermetic Philosophy has ever sounded the warning note against these degraded teachings which tend toward lust, licentiousness, and perversion of Nature's principles. If you seek such teachings, you must go elsewhere for them — Hermeticism contains nothing for you along these lines. To the pure, all things are pure; to the base, all things are base.

 

[bambu]

MENTAL TRANSMUTATION

“Mind (as well as metals and elements) may be transmuted, from state to state; degree to degree; condition

to condition; pole to pole; vibration to vibration. True Hermetic Transmutation is a Mental Art.”–The Kybalion.

As we have stated, the Hermetists were the original alchemists, astrologers, and

psychologists, Hermes having been the founder of these schools of thought. From astrology

has grown modern astronomy; from alchemy has grown modern chemistry; from the mystic

psychology has grown the modern psychology of the schools. But it must not be supposed

that the ancients were ignorant of that which the modern schools suppose to be their

exclusive and special property.

The records engraved on the stones of Ancient Egypt show

conclusively that the ancients had a full comprehensive knowledge of astronomy, the very

building of the Pyramids showing the connection between their design and the study of

astronomical science. Nor were they ignorant of Chemistry, for the fragments of the ancient

writings show that they were acquainted with the chemical properties of things; in fact, the

ancient theories regarding physics are being slowly verified by the latest discoveries of

modern science, notably those relating to the constitution of matter.

Nor must it be supposed that they were ignorant of the so-called modern discoveries in psychology–on the contrary,

the Egyptians were especially skilled in the science of Psychology, particularly in the

branches that the modern schools ignore, but which, nevertheless, are being uncovered

under the name of “psychic science” which is perplexing the psychologists of today, and

making them reluctantly admit that “there may be something in it after all.”

“THE LIPS OF WISDOM ARE CLOSED, EXCEPT TO THE

EARS OF UNDERSTANDING”

 

[bambu]

THE ALL.

“Under, and back of, the Universe of Time, Space and Change, is ever to be found The Substantial Reality–

the Fundamental Truth.”–The Kybalion.

“Substance” means: “that which underlies all outward manifestations; the essence; the

essential reality; the thing in itself,” etc. “Substantial” means: “actually existing; being the

essential element; being real,” etc. “Reality” means: “the state of being real; true, enduring;

valid; fixed; permanent; actual,” etc.

Under and behind all outward appearances or manifestations, there must always be a

Substantial Reality. This is the Law. Man considering the Universe, of which he is a unit,

sees nothing but change in matter, forces, and mental states. He sees that nothing really IS,

but that everything is BECOMING and CHANGING. Nothing stands still–everything is being

born, growing, dying–the very instant a thing reaches its height, it begins to decline–the law

of rhythm is in constant operation–there is no reality, enduring quality, fixity, or substantiality

in anything–nothing is permanent but Change. He sees all things evolving from other things,

and resolving into other things–a constant action and reaction; inflow and outflow; building

up and tearing down; creation and destruction; birth, growth and death. Nothing endures but

Change. And if he be a thinking man, he realizes that all of these changing things must be

but outward appearances or manifestations of some Underlying Power–some substantial

Reality.

All thinkers, in all lands and in all times, have assumed the necessity for postulating the

existence of this Substantial Reality. All philosophies worthy of the name have been based

upon this thought. Men have given to this Substantial Reality many names–some have

called it by the term of Deity (under many titles); others have called it “The Infinite and

Eternal Energy”; others have tried to call it “Matter”–but all have acknowledged its existence.

It is self-evident–it needs no argument.

 

[bambu]

THE ALL

“In its Essence, THE ALL is UNKNOWABLE.”–The Kybalion.

The Hermetists believe and teach that THE ALL, “in itself,” is and must ever be

UNKNOWABLE. They regard all the theories, guesses and speculations of the theologians

and metaphysicians regarding the inner nature of THE ALL, as but the childish efforts of

mortal minds to grasp the secret of the Infinite. Such efforts have always failed and will

always fail, from the very nature of the task. One pursuing such inquiries travels around and

around in the labyrinth of thought, until he is lost to all sane reasoning, action or conduct,

and is utterly unfitted for the work of life. He is like the squirrel which frantically runs around

and around the circling treadmill wheel of his cage, travelling ever and yet reaching

nowhere–at the end a prisoner still, and standing just where he started.

And still more presumptuous are those who attempt to ascribe to THE ALL the

personality, qualities, properties, characteristics and attributes of themselves, ascribing to

THE ALL the human emotions, feelings, and characteristics, even down to the pettiest

qualities or mankind, such as jealousy, susceptibility to flattery and praise, desire for

offerings and worship, and all the other survivals from the days of the childhood of the race.

Such ideas are not worthy of grown men and women, and are rapidly being discarded.

(At this point, it may be proper for me to state that we make a distinction between

Religion and Theology–between Philosophy and Metaphysics. Religion, to us, means that

intuitional realization of the existence of THE ALL, and one's relationship to it; while

Theology means the attempts of men to ascribe personality, qualities, and characteristics to

it; their theories regarding its affairs, will, desires, plans, and designs; and their assumption

of the office of “middle-men” between THE ALL and the people.

Philosophy, to us, means the inquiry after knowledge of things knowable and thinkable;

while Metaphysics means the attempt to carry the inquiry over and beyond the boundaries

and into regions unknowable and unthinkable, and with the same tendency as that of Theology.

And consequently, both Religion and Philosophy mean to us things having roots in Reality, while

Theology and Metaphysics seem like broken reeds, rooted in the quicksands of ignorance, and affording

naught but the most insecure support for the mind or soul of Man. We do not insist upon our

students accepting these definitions–we mention them merely to show our position. At any

rate, you shall hear very little about Theology and Metaphysics in these lessons.)

But while the essential nature of THE ALL is Unknowable, there are certain truths

connected with its existence which the human mind finds itself compelled to accept. And in

examination of these reports form a proper subject of inquiry, particularly as they agree with

the reports of the Illumined on higher planes. And to this inquiry we now invite you.

“THAT which is the Fundamental Truth–the Substantial Reality–is beyond true naming, but the Wise Men call

it THE ALL. “–The Kybalion.

“But, the report of Reason must be hospitably received, and treated with respect.”–The Kybalion.

 

[bambu]

HERMETIC AXIOMS.

“The possession of Knowledge, unless accompanied by a manifestation and expression

in Action, is like the hoarding of precious metals–a vain and foolish thing. Knowledge, like

Wealth, is intended for Use. The Law of Use is Universal, and he who violates it suffers by

reason of his conflict with natural forces.“–The Kybalion.

The Hermetic Teachings, while always having been kept securely locked up in the minds

of the fortunate possessors thereof, for reasons which we have already stated, were never

intended to be merely stored away and secreted. The Law of Use is dwelt upon in the

Teachings, as you may see by reference to the above quotation from The Kybalion, which

states it forcibly. Knowledge without Use and Expression is a vain thing, bringing no good to

its possessor, or to the race. Beware of Mental Miserliness, and express into Action that

which you have learned. Study the Axioms and Aphorisms, but practice them also.

We give below some of the more important Hermetic Axioms, from The Kybalion, with a

few comments added to each. Make these your own, and practice and use them, for they

are not really your own until you have Used them.

“To change your mood or mental state–change your vibration.”–The Kybalion.

One may change his mental vibrations by an effort of Will, in the direction of deliberately

fixing the Attention upon a more desirable state. Will directs the Attention, and Attention

changes the Vibration. Cultivate the Art of Attention, by means of the Will, and you have

solved the secret of the Mastery of Moods and Mental States.

“To destroy an undesirable rate of mental vibration, put into operation the Principle of

Polarity and concentrate upon tile opposite pole to that which you desire to suppress. Kill out

the undesirable by changing its polarity.”–The Kybalion.

This is one of the most important of the Hermetic Formulas. It is based upon true

scientific principles. We have shown you that a mental state and its opposite were merely

the two poles of one thing, and that by Mental Transmutation the polarity might be reversed.

This principle is known to modern psychologists, who apply it to the breaking up of

undesirable habits by bidding their students concentrate upon the opposite quality. If you are

possessed of Fear, do not waste time trying to “kill out” Fear, but instead cultivate the quality

of Courage, and the Fear will disappear. Some writers have expressed this idea most

forcibly by using the illustration of the dark room. You do not have to shovel out or sweep out

the Darkness, but by merely opening the shutters and letting in the Light the Darkness has

disappeared.

To kill out a Negative quality, concentrate upon the Positive Pole of that same

quality, and the vibrations will gradually change from Negative to Positive, until finally you

will become polarized on the Positive pole instead of the Negative. The reverse is also true,

as many have found out to their sorrow, when they have allowed themselves to vibrate too

constantly on the Negative pole of things. By changing your polarity you may master your

moods, change your mental states, remake your disposition, and build up character. Much of

the Mental Mastery of the advanced Hermetics is due to this application of Polarity, which is

one of the important aspects of Mental Transmutation. Remember the Hermetic Axiom

(quoted previously), which says:

“Mind (as well as metals and elements) may be transmuted from state to state; degree to

degree; condition to condition; pole to pole; vibration to vibration.”–The Kybalion.

 

[bambu]

HERMETIC AXIOMS

The mastery of Polarization is the mastery of the fundamental principles of Mental

Transmutation or Mental Alchemy, for unless one acquires the art of changing his own

polarity, he will be unable to affect his environment. An understanding of this principle will

enable one to change his own Polarity, as well as that of others, if he will but devote the

time, care, study and practice necessary to master the art. The principle is true, but the

results obtained depend upon the persistent patience and practice of the student.

“Rhythm may be neutralized by an application of the Art of Polarization.”–The Kybalion.

As we have explained in previous chapters, the Hermetists hold that the Principle of

Rhythm manifests on the Mental Plane as well as on the Physical Plane, and that the

bewildering succession of moods, feelings, emotions, and other mental states, are due to the

backward and forward swing of the mental pendulum, which carries us from one extreme of

feeling to the other.

The Hermetists also teach that the Law of Neutralization enables one, to a great extent,

to overcome the operation of Rhythm in consciousness. As we have explained, there is a

Higher Plane of Consciousness, as well as the ordinary Lower Plane, and the Master by

rising mentally to the Higher Plane causes the swing of the mental pendulum to manifest on

the Lower Plane, and he, dwelling on his Higher Plane, escapes the consciousness of the

swing backward. This is effected by polarizing on the Higher Self, and thus raising the

mental vibrations of the Ego above those of the ordinary plane of consciousness. It is akin to

rising above a thing, and allowing it to pass beneath you.

The advanced Hermetist polarizes himself at the Positive Pole of his Being–the “I Am” pole rather

than the pole of personality, and by “refusing” and “denying” the operation of Rhythm, raises himself

above its plane of consciousness, and standing firm in his Statement of Being he allows the pendulum to swing

back on the Lower Plane without changing his Polarity. This is accomplished by all

individuals who have attained any degree of self-mastery, whether they understand the law

or not.

Such persons simply “refuse” to allow themselves to be swung back by the pendulum

of mood and emotion, and by steadfastly affirming the superiority, they remain polarized on

the Positive pole. The Master, of course, attains a far greater degree of proficiency, because

he understands the law which he is overcoming by a higher law, and by the use of his Will

he attains a degree of Poise and Mental Steadfastness almost impossible of belief on the

part of those who allow themselves to be swung backward and forward by the mental

pendulum of moods and feelings.

Remember, always, however, that you do not really destroy the Principle of Rhythm, for

that is indestructible. You simply overcome one law by counter-balancing it with another, and

thus maintain an equilibrium. The laws of balance and counter-balance are in operation on

the mental as well as on the physical planes, and an understanding of these laws enables

one to seem to overthrow laws, whereas he is merely exerting a counterbalance.

“Nothing escapes the Principle of Cause and Effect, but there are many Planes of

Causation, and one may use the laws of the higher to overcome the laws of the lower.“–The

Kybalion.

 

[bambu]

HERMETIC AXIOMS

By an understanding of the practice of Polarization, the Hermetists rise to a higher plane

of Causation and thus counter-balance the laws of the lower planes of Causation. By rising

above the plane of ordinary Causes they become themselves, in a degree, Causes instead

of being merely Caused. By being able to master their own moods and feelings, and by

being able to neutralize Rhythm, as we have already explained, they are able to escape a

great part of the operations of Cause and Effect on the ordinary plane.

The masses of people are carried along, obedient to their environment; the wills and desires of others

stronger than themselves; the effect of inherited tendencies; the suggestions of those about

them; and other outward causes; which tend to move them about on the chess-board of life

like mere pawns. By rising above these influencing causes, the advanced Hermetists seek a

higher plane of mental action, and by dominating their moods, emotions, impulses and

feelings, they create for themselves new characters, qualities and powers, by which they

overcome their ordinary environment, and thus become practically players instead of mere

Pawns.

Such people help to play the game of life understandingly, instead of being moved

about this way and that way by stronger influences and powers and wills. They use the

Principle of Cause and Effect, instead of being used by it. Of course, even the highest are

subject to the Principle as it manifests on the higher planes, but on the lower planes of

activity, they are Masters instead of Slaves. As The Kybalion says:

“The wise ones serve on the higher, but rule on the lower. They obey the laws coming

from above them, but en their own plane, and those below them, they rule and give orders.

And, yet, in so doing, they form a part of the Principle, instead of opposing it. The wise man

falls in with the Law, and by understanding its movements he operates it instead of being its

blind slave. Just as does the skilled swimmer turn this way and that way, going and coming

as he will, instead of being as the log which is carried here and there–so is the wise man as

compared to the ordinary man–and yet both swimmer and log; wise man and fool, are

subject to Law. He who understands this is well on the road to Mastery.“–The Kybalion.

In conclusion let us again call your attention to the Hermetic Axiom:

“True Hermetic Transmutation is a Mental Art.”–The Kybalion.

In the above axiom, the Hermetists teach that the great work of influencing one's

environment is accomplished by Mental Power. The Universe being wholly mental, it follows

that it may be ruled only by Mentality. And in this truth is to be found an explanation of all the

phenomena and manifestations of the various mental powers which are attracting so much

attention and study in these earlier years of the Twentieth Century. Back of and under the

teachings of the various cults and schools, remains ever constant the principle of the Mental

Substance of the Universe. If the Universe be Mental in its substantial nature, then it follows

that Mental Transmutation must change the conditions and phenomena of the Universe. If

the Universe is Mental, then Mind must be the highest power affecting its phenomena. If this

be understood then all the so-called “miracles” and “wonder-workings are seen plainly for

what they are.

“THE ALL is MIND; The Universe is Mental.”–The Kybalion.

36.Vision of Tehuti (Hermes)

knightsofimhoteplibrary.blogspot.com/p/kemetic-literature.html#.T7u6-8VD6Sp

 

[Bodhi]

NOW I WILL BEGIN TO POST EVIDENCE OF THE EXISTENCE OF THESE PRINCIPLES AND TRUTHS, EXPRESSED IN WORLD RELIGIONS AND PHILOSOPHY...

"The picture before us is of a cosmic force or principle that expands or flows outward or, more precisely perhaps, descends into the creation of the universe, "the ten thousand things." Together with this, we are told of a force or movement of return. All of creation returns to the source. But the initial coming-into-being of creation is to be understood as a receiving of that which flows downward and outward from the center. Every created entity ultimately is what it is and does what it does due to its specific reception of the energy radiating from the ultimate, formless reality. This movement from the nameless source to the ten thousand things is Te. Human beings are created to receive this force consciously and are called to allow their actions to manifest that force. Such conscious receiving in human life is Virtue. Thus, the movement that leads back to the source is also the opening toward great action in outer life. Virtue is an opening rather than a "doing."

In Sum, Lao Tsu distinguished human Virtue from what we ordinarily consider moral action by the cosmic nature of the force that human Virtue manifests. Great action, for Lao Tsu, is action that conduces the highest and subtlest conscious energy. Ordinary moral action is, on the contrary, a manifestation whose source is "lower down" in the vast chain of being..

For the point is not only what we do but the source from which we do it. The metaphysical nature of that source determines the ethical, cognitive, and pragmatic value of all human action --- that is, the goodness, truth, and practicality of what we do in our life on earth. Our primary and perhaps only true responsibility is to become individuals who are also conduits for the supreme creative power of the universe. All other responsibilities --- for knowing the truth, for feeling the good, and for accomplishing what is useful and effective --- must flow from this: in our external world, in our day-to-day lives, and within the recesses of our psychological makeup..

We are now in a position to consider what for many of us is the most compelling aspect of the Tao Te Ching, namely, the putting into practice of its teaching. The metaphysical doctrine now stands before us in outline: an unformed, ungraspable, pure conscious principle lies at the heart and origin of all things; it is referred to as the Tao. This principle moves, expands, descends into forms, creating the hierachically, organically ordered cascade of worlds and phenomena called "the ten thousand things," or simply the great universe --- and this movement, especially as it can move through humanity, is called Te, Virtue. At the same time, there is a great tide of return to the source, back toward the undifferentiated, pure reality of the "uncarved block." This movement is also termed Tao. Finally, the supreme whole comprised of both movement is also given the designation Tao.

Each of us is built to be an individual incarnation of this whole. Our good, our happiness --- the very meaning of our life --- is to live in correspondence and relationship to the whole, to be and act precisely as the universe itself is and moves."

source: Tao Te Ching, translated by Gia-Fu Feng and Jane English; from the Introduction (pg. xv-xvii), Jacob Needleman

__________________________________________________________________________________________________________

In Chinese philosophy, the rhythm of life, which pulsates through the universe, is the action of complementary principles Yin and Yang. The T'ai-chi T'u diagram (left) illustrates this principle. The symmetrical disposition of the dark Yin and the light Yang suggests cyclical changes.

When Yin reaches its climax, it recedes in favour of Yang, then after Yang reaches its climax it recedes in favour of Yin. This is the eternal cycle. The dots inside the white and black halves indicate that within each is the seed of the other. Yin cannot exist without Yang and vice versa.

The ideal state of things in the physical universe, as well as in the world of humans, is a state of harmony represented by the balance of Yin and Yang in body and mind.

source:http://thebigview.com/tao-te-ching/yin-yang.html

 

[Bodhi]

The Buddhist notion of emptiness is often misunderstood as nihilism. Unfortunately, 19th century Western philosophy has contributed much to this misconstruction. Meanwhile Western scholars have acquired enough knowledge about Buddhism to realise that this view is far from accurate. The only thing that nihilism and the teaching of emptiness can be said to have in common is a sceptical outset. While nihilism concludes that reality is unknowable, that nothing exists, that nothing meaningful can be communicated about the world, the Buddhist notion of emptiness arrives at just the opposite, namely that ultimate reality is knowable, that there is a clear-cut ontological basis for phenomena, and that we can communicate and derive useful knowledge from it about the world. Emptiness (sunyata) must not be confused with nothingness. Emptiness is not non-existence and it is not non-reality.

What is emptiness then? To understand the philosophical meaning of this term, let's look at a simple solid object, such as a cup. How is a cup empty? We usually say that a cup is empty if it does not contain any liquid or solid. This is the ordinary meaning of emptiness. But, is the cup really empty? A cup empty of liquids or solids is still full of air. To be precise, we must therefore state what the cup is empty of. Can a cup be empty of all substance? A cup in a vacuum does not contain any air, but it still contains space, light, radiation, as well as its own substance. Hence, from a physical point of view, the cup is always full of something. Yet, from the Buddhist point of view, the cup is always empty. The Buddhist understanding of emptiness is different from the physical meaning. The cup being empty means that it is devoid of inherent existence.

What is meant with non-inherent existence? Is this to say that the cup does not ultimately exist? - Not quite. - The cup exists, but like everything in this world, its existence depends on other phenomena. There is nothing in a cup that is inherent to that specific cup or to cups in general. Properties such as being hollow, spherical, cylindrical, or leak-proof are not intrinsic to cups. Other objects which are not cups have similar properties, as for example vases and glasses. The cup's properties and components are neither cups themselves nor do they imply cupness on their own. The material is not the cup. The shape is not the cup. The function is not the cup. Only all these aspects together make up the cup. Hence, we can say that for an object to be a cup we require a collection of specific conditions to exist. It depends on the combination of function, use, shape, base material, and the cup's other aspects. Only if all these conditions exist simultaneously does the mind impute cupness to the object. If one condition ceases to exist, for instance, if the cup's shape is altered by breaking it, the cup forfeits some or all of its cupness, because the object's function, its shape, as well as the imputation of cupness through perception is disrupted. The cup's existence thus depends on external circumstances. Its physical essence remains elusive.

Those readers who are familiar with the theory of ideas of the Greek philosopher Plato will notice that this is pretty much the antithesis to Plato's idealism. Plato holds that there is an ideal essence of everything, e.g. cups, tables, houses, humans, and so on. Perhaps we can give Plato some credit by assuming that the essence of cups ultimately exists in the realm of mind. After all, it is the mind that perceives properties of an object and imputes cupness onto one object and tableness onto another. It is the mind that thinks "cup" and "table". Does it follow that the mind is responsible for the existence of these objects? - Apparently, the mind does not perceive cups and tables if there is no visual and tactile sensation. And, there cannot be visual and tactile sensation if there is no physical object. The perception thus depends on the presence of sensations, which in turn relies on the presence of the physical object. This is to say that the cup's essence is not in the mind. It is neither to be found in the physical object. Obviously, its essence is neither physical nor mental. It cannot be found in the world, not in the mind, and certainly not in any heavenly realm, as Plato imagined. We must conclude that the objects of perception have therefore no inherent existence.

If this is the case for a simple object, such as a cup, then it must also apply to compound things, such as cars, houses, machines, etc. A car, for example, needs a motor, wheels, axles, gears, and many other things to work. Perhaps we should consider the difference between man-made objects, such as cups, and natural phenomena, such as earth, plants, animals, and human beings. One may argue that lack of inherent existence of objects does not imply the same for natural phenomena and beings. In case of a human being, there is a body, a mind, a character, a history of actions, habits, behaviour, and other things we can draw upon to describe a person. We can even divide these characteristics further into more fundamental properties. For example, we can analyse the mind and see that there are sensations, cognition, feelings, ideas. Or, we can analyse the brain and find that there are neurons, axons, synapses, and neurotransmitters. However, none of these constituents describe the essence of the person, the mind, or the brain. Again, the essence remains elusive.

source:http://thebigview.com/buddhism/emptiness.html

 

[Bodhi]

Emptiness of the five skandhas.

The Heart Sutra expresses the same idea by stating the emptiness of the five skandhas, i.e. the emptiness of the body, sensations, perceptions, mental formations, and consciousness. The five skandhas are commonly translated into English as the five aggregates. According to the Buddha, these aggregates are what constitutes a person. As adumbrated above, it is possible to deconstruct the five skandhas in the same manner as objects. However, this method of deconstruction assumes a third person perspective. It analyses phenomena perceived as external to the observer. When we talk about the essence of a person, the situation is slightly different, because we talk indirectly about ourselves. It may therefore be more intuitive to look at things from a first person perspective. The first person perspective allows us to make statements about the internal state of the observer thereby producing self-reference. What is observed is the observer. Perhaps this will lead to new insights into the essence of mind and body.

First, let's look at experience. What exactly is experience? - Obviously, we experience objects and phenomena through the senses. This is one form of experience. We also experience feelings, moods, thoughts, and emotions. The former can be called sensory experiences and the latter mental experiences. Upon contemplating the distinction we may find that there is no clear boundary between sensory and mental experience. As soon as we perceive a physical object, for example an apple, the corresponding mental experiences are immediately triggered. First, we think "apple". This is identification. Following this thought, a number of things we associate with apples may come to mind, for example "sweet, edible, green, red, healthy, delicious, juicy," and so on. These associations may be followed by the build-up of a desire to touch or to taste the apple. Once the desire is strong enough, our thoughts may be occupied with consuming the apple and we start weighing the merits and demerits of consuming the apple now or later. All these mental experiences are caused by, yet independent of the original object. If the apple is withdrawn, the memory of it may be able to sustain the chain of thoughts for a short time, yet it will eventually cease.

We can infer that mental experience requires sensory experience, or respectively memory of sensory experience. Sensory experience in turn requires the body. If we carried through a thought experiment and examined whether each of the skandhas is able to exist without the other four, we would find that this is not possible. The latter four aggregates all depend on the body. Without the brain and the nervous system there is no consciousness, no sensation, no perception, and no mental formations. On the other hand, we cannot imagine the body to function without the mind. The body and the mind depend on each other, the five skandhas depend on each other. We must conclude that none of the skandhas is fundamental. Body, sensations, perceptions, mental formations, and consciousness are interrelated. Experiences emerge from the interaction of all five skandhas. Just as objects, experiences are conditioned by the interplay of multiple phenomena. Experience has no inherent existence either.

Our brain is advanced enough to reflect on its experiences. By means of self-reference we can direct mental activity onto itself. For example, we can think about thought. From this arises a division between subject, percept, and object. The percept is the mental impression, the subject is the owner of it, the thinker, and the object is that which causes the mental impression. This threefold division seems so natural to us that it is reflected in the grammar of most human languages. We perceive the separation of subject, percept, and object as real, because mind attributes an owner to experience and thought. This owner is the "self", the subject, the centre of consciousness, the supposed psychological entity. Surprisingly, this entity remains completely undetectable. Body, feeling, perception, and mental formations are not the self. Consciousness is not the self either, otherwise it would follow that the self temporarily ceases to exist during unconscious states, for example during deep sleep.

We might ask how "self" can be independent of a surrounding world. Is it possible for the self to exist in a mental vacuum, a world devoid of sense impressions, thought, and mental images? Would the self not literally run out of fuel if it lacked thoughts and contents to identify itself with or to set itself apart from? It seems there is no basis an independent entity. It seems more that the self is an emergent phenomenon arising from the application of complex interpretative schemes to perception. In particular, it arises from the conceptual division between subject, object, and percept. Through introspection it is possible to realise that the "self" is not fundamental. It is created by the mind through identification and discernment. The "self" is itself a mental formation - a product of mind. It is therefore empty of inherent existence.

source:http://thebigview.com/buddhism/emptiness.html

 

[Bodhi]

The emptiness of matter.

The ancient Greeks believed that matter is composed of indivisible small elements with certain characteristics, such as the characteristics of earth, water, air, and fire. They called these elements atoms and they held that atoms were solid and fundamental, like microscopic billiard balls. Ernest Rutherford invalidated the billiard ball theory by conducting an experiment, which suggested that atoms have an internal structure. He established that atoms have a nucleus containing most of its mass and that electrons orbit the nucleus. Moreover, he established that the nucleus of an atom is only about one ten-thousandth of the diameter of the atom itself, which means that 99.99% of the atom's volume consists of empty space. This is the first manifestation of emptiness at the subtle level of matter. Not long after Rutherford's discovery, physicists found out that the nucleus of an atom likewise has an internal structure and that the protons and neutrons making up the nucleus are composed of even smaller particles, which they named quarks after a poem of James Joyce. Interestingly, quarks are hypothesised as geometrical points in space, which implies that atoms are essentially empty. This is the second manifestation of emptiness at the subtle level of matter.

The terms "quarks" and "points in space" still suggest something solid, since they can be imagined as irreducible mass particles. Yet, quantum field theory does away even with this finer concept of solidity by explaining particles in the terms of field properties. Quantum electrodynamics (QED) has produced an amazingly successful theory of matter by combining quantum theory, classical field theory, and relativity. No discrepancies between the predictions of QED and experimental observation have ever been found. According to QED, subatomic particles are indistinguishable from fields, whereas fields are basically properties of space. In this view, a particle is a temporary local densification of a field, which is conditioned by the properties of the surrounding space. Ergo, matter is not different from space. This is the third manifestation of emptiness at the subtle level of matter.

An important class of phenomena in the subatomic world is defined by the various interactions between particles. In fact, there is no clear distinction between the notions of phenomena, particles, and interactions, although interactions can be described clearly in mathematical terms. For example, there are interactions between free electrons by means of photons that result in an observed repelling force. There are also interactions between the quarks of a nucleon by means of mesons, interactions between the neighbouring neutrons or protons, interactions between nucleus and electrons, and interactions between the atoms of molecules. The phenomena themselves -the nucleon, the nucleus, the atom, the molecule- are sufficiently described by these interactions, meaning by the respective equations, which implies that interactions and phenomena are interchangeable terms. Interestingly, the interrelations of quantum physics do not describe actual existence. Instead they predict the potential for existence. A manifest particle, such as an electron, cannot be described in terms of classical mechanics. It exists as a multitude of superposed "scenarios", of which one or another manifests only when it is observed, i.e. upon measurement. Therefore, matter does not inherently exist. It exists only as interrelations of "empty" phenomena whose properties are determined by observation. This is the fourth manifestation of emptiness at the subtle level of matter.

source:http://thebigview.com/buddhism/emptiness.html

 

[Bodhi]

Emptiness in mathematics.

In mathematics the notion of emptiness finds expression in the number zero, as well as in contemporary set theory. The concept of zero was discovered in India prior to the sixth century A.D. The "Arabic" number system we use today is neither Arabic nor Greek in origin. In fact, the digits 0123456789 go back to India where they were first created. The ancient Indian number system distinguished itself from other positional systems by virtue of allowing the use of zero as a legitimate number. Interestingly, the number zero did not exist in Greek mathematics, because the Greeks were essentially geometricians and had no use for the mathematical concept of a non-entity, neither did it exist in Egyptian mathematics. The Arabs, who encountered the Indian number system during their early conquests in India, found it superior to their own traditional system which used letters, and thus adapted it to develop Islamic mathematics. The Arabic word for zero is "sifr", meaning "empty." In the 12th century, the Italian mathematician Leonardo Pisano Fibonacci studied Arabian algebra and introduced the Hindu-Arabic numerals to Europe. The word "sifr" thus became "zephirum" in Latin and "zero" in English.

In the ancient Indian context, the number zero did not originally refer to nothingness or nullity. The Sanskrit word for zero is shunya, which means "puffed up, hollow, empty." The zero stands for emptiness suggestive of potentiality. The discovery of the mathematical zero concurred with the emptiness of prajna-intuition in India around 200 BC. Both signify polar opposition between being and nonbeing. Zero is that which contains all possible polarised pairs such as (+1, -1), (+2, -2), etc. It is the collection of all mutually cancelling pairs of forward and backward movements. Put it another way, zero is fundamental to all existence. Because of it, everything is possible. Zero is the additive identity, the focal point of all numbers; without it, numbers cannot be created. India alone, among the great civilisations of antiquity, was able to fathom the depth of emptiness and willing to accept its consequences in mathematics.

Following the introduction of the Hindu-Arabic numerals into Western culture, zero became a number that was used in calculations like any other number. Consequently, it lost some part of its original meaning, namely the part that suggests potentiality. Today, most mathematicians do not associate the notion of emptiness with zero, but with the empty set, which is a construct of set theory. A set is a collection of objects or numbers. For example, the set { 1, 2, 3, 5, 8 } is a set of numbers containing five elements; it is therefore said to have the "cardinality" of 5. The empty set { } is a collection that contains nothing and has the cardinality 0. The mathematician John von Neumann (1923) invented a method, known as von Neumann hierarchy, which can be employed to generate the natural numbers from the empty set as follows:

Step 0:

{ }

(empty set)

Step 1:

{ { } }

(set containing the empty set)

Step 2:

{ { }, { { } } }

(set containing previous two sets)

Step 3:

{ { }, { { } } , { { }, { { } } } }

(set containing previous three sets)

Step 4:

{ { }, { { } } , { { }, { { } } }, { { }, { { } } , { { }, { { } } } } }

(etc.)

This sequence is obtained by iterating a functor that creates a new set from the union of the preceding two sets, thus generating sets with the cardinalities 0, 1, 2, 3, 4, ad infinitum. In less mathematical terms, the principle can be described as follows: Beginning with emptiness (step 0), we observe emptiness. Through the act of observing we create an entity containing emptiness (step 1). Now we perceive emptiness, as well as an entity. From the combination of the former two we create another entity by observation, which is different from the first entity (step 2). This process is repeated again and again. Interestingly, if we define suitable operations on the obtained sets based on union and intersection, the cardinalities of the resulting sets behave just like natural numbers being added and subtracted. The sequence is therefore isomorphic to the natural numbers - a stunningly beautiful example of something from nothing.

Emptiness of emptiness.

In The Art of Living (2001) the 14th Dalai Lama says, "As your insight into the ultimate nature of reality is deepened and enhanced, you will develop a perception of reality from which you will perceive phenomena and events as sort of illusory, illusion-like, and this mode of perceiving reality will permeate all your interactions with reality. [...] Even emptiness itself, which is seen as the ultimate nature of reality, is not absolute, nor does it exist independently. We cannot conceive of emptiness as independent of a basis of phenomena, because when we examine the nature of reality, we find that it is empty of inherent existence. Then if we are to take that emptiness itself is an object and look for its essence, again we will find that it is empty of inherent existence. Therefore the Buddha taught the emptiness of emptiness."

source:http://thebigview.com/buddhism/emptiness.html

 

[Bodhi]

If we imagine the world as an ocean, we are like the ripples on the ocean. Formations like ripples and waves occur, because of wind, tides, and other kinetic forces. In the Buddhist analogy, the universe is in motion due to karmic forces. A ripple, a wave, or a billow may seem as an individual entity for a moment, creating the illusion that it has a self, but it is gone in the next moment. The truth is that all individuals are one. A ripple is a temporary phenomenon; it is just water in motion. We know that kinetic energy causes wave forms on a body of water and it would be ridiculous to say that a single ripple or wave has a self.

source:http://thebigview.com/buddhism/karma.html

 

[Bodhi]

The philosophy of Spinoza is very complex and I will provide a few links for study and reference.

1.)http://www.philosophypages.com/hy/4h.htm

2.)http://en.wikipedia.org/wiki/Philosophy_of_Spinoza

3.)http://en.wikipedia.org/wiki/Spinozism#Sources

4.)http://www.spaceandmotion.com/Philosophy-Spinoza-Philosopher.htm

 

[melanated khemist]

In The Art of Living (2001) the 14th Dalai Lama says, "As your insight into the ultimate nature of reality is deepened and enhanced, you will develop a perception of reality from which you will perceive phenomena and events as sort of illusory, illusion-like, and this mode of perceiving reality will permeate all your interactions with reality. [...] Even emptiness itself, which is seen as the ultimate nature of reality, is not absolute, nor does it exist independently. We cannot conceive of emptiness as independent of a basis of phenomena, because when we examine the nature of reality, we find that it is empty of inherent existence. Then if we are to take that emptiness itself is an object and look for its essence, again we will find that it is empty of inherent existence. Therefore the Buddha taught the emptiness of emptiness."

truth.com props on the drops!

 

[Bodhi]

THE PRINCIPLE OF CAUSE AND EFFECT

" The theory of karma is the theory of cause and effect" --- Walpola Rahula

"O Bhikkhus, it is volition that I call karma. Having willed, one acts through body, speech and mind" --- The Buddha

"Now, the Pali word kamma or the Sanskrit word karma literally means 'action', 'doing'. But in the Buddhist theory of karma it has a specific meaning: it means only 'volitional action', not all action. Nor does it mean the result of karma as many people wrongly and loosely use it. In the Buddhist terminology karma never means its effect; its effect is known as the 'fruit' or the 'result' of karma.

Volition may relatively be good or bad, just as a desire may relatively be good or bad. So karma may be good or bad relatively. Good karma produces good effects, and bad karma produces bad effects. 'Thirst', volition, karma, whether good or bad, has one force as its effect: force to continue --- to continue in a good or bad direction. Whether good or bad it is relative, and is within the cycle of continuity. An Arahant, though he acts, does not accumulate karma, because he is free from the false idea of self, free from the 'thirst' for continuity and becoming, free from all other defilements and impurities. For him there is no rebirth.

The theory of karma should not be confused with so-called 'moral justice' or 'reward and punishment'. The idea of moral justice, or reward and punishment, arises out of the conception of a supreme being, a God, who sits in judgment, who is a law-giver and who decides what is right and wrong. The term 'justice' is ambiguous and dangerous, and in its name more harm than good is done to humanity. The theory of karma is the theory of cause and effect, of action and reaction; it is a natural law, which has nothing to do with the idea of justice or reward and punishment. Every volitional action produces its effects or results. If a good action produces good effects and a bad action bad effects , it is not justice, or reward, or punishment meted out by anybody or any power sitting in judgment on your action, but this is in virtue of its own nature, its own law."

source: What The Buddha Taught; Walpola Rahula; pg. 32

 

[Bodhi]

THE PRINCIPLE OF VIBRATION



=related

 

[Bodhi]

THE PRINCIPLE OF POLARITY AND RHYTHM

source:http://en.wikipedia.org/wiki/Yin_and_yang

c/p below

In Asian philosophy and Chinese philosophy, the concept of yin yang (simplified Chinese: 阴阳; traditional Chinese: 陰陽; pinyin: yīnyáng), which is often referred to in the West as "yin and yang", literally meaning "dark and light", is used to describe how polar opposites or seemingly contrary forces are interconnected and interdependent in the natural world, and how they give rise to each other in turn. Opposites thus only exist in relation to each other. The concept lies at the origins of many branches of classical Chinese science and philosophy, as well as being a primary guideline of traditional Chinese medicine,[1] and a central principle of different forms of Chinese martial arts and exercise, such as baguazhang, taijiquan (t'ai chi), and qigong (Chi Kung) and of I Ching divination. Many natural dualities—e.g. dark and light, female and male, low and high, cold and hot, water and fire, earth and air—are thought of as manifestations of yin and yang (respectively).

Yin yang are not opposing forces (dualities), but complementary opposites, unseen (hidden, feminine) and seen (manifest, masculine), that interact within a greater whole, as part of a dynamic system. Everything has both yin and yang aspects as light cannot exist without darkness and vice-versa, but either of these aspects may manifest more strongly in particular objects, and may ebb or flow over time. The concept of yin and yang is often symbolized by various forms of the Taijitu symbol, for which it is probably best known in western cultures.

There is a perception (especially in the West) that yin and yang correspond to evil and good. However, Taoist philosophy generally discounts good/bad distinctions and other dichotomous moral judgments, in preference to the idea of balance. Confucianism (most notably the philosophy of Dong Zhongshu, c. the 2nd century BCE) did attach a moral dimension to the idea of yin and yang, but the modern sense of the term largely stems from Buddhist adaptations of Taoist philosophy.[2]

In Daoist philosophy, dark and light (☯) yin and yang, arrives in the dàodéjīng (道德經) at Chapter 42.[3] It becomes sensible from an initial quiescence or emptiness (wuji, sometimes symbolized by an empty circle), and continues moving until quiescence is reached again. For instance, dropping a stone in a calm pool of water will simultaneously raise waves and lower troughs between them, and this alternation of high and low points in the water will radiate outward until the movement dissipates and the pool is calm once more. Yin and yang thus are always opposite and equal qualities. Further, whenever one quality reaches its peak, it will naturally begin to transform into the opposite quality: for example, grain that reaches its full height in summer (fully yang) will produce seeds and die back in winter (fully yin) in an endless cycle.

It is impossible to talk about yin or yang without some reference to the opposite, since yin and yang are bound together as parts of a mutual whole (e.g. you cannot have the back of a hand without the front). A way to illustrate this idea is to postulate the notion of a race with only men or only women; this race would disappear in a single generation. Yet, men and women together create new generations that allow the race they mutually create (and mutually come from) to survive. The interaction of the two gives birth to things.[4] Yin and yang transform each other: like an undertow in the ocean, every advance is complemented by a retreat, and every rise transforms into a fall. Thus, a seed will sprout from the earth and grow upwards towards the sky – an intrinsically yang movement. Then, when it reaches its full potential height, it will fall.

Yin and Yang in its most simplicity not a fractal set, it is in fact a fractal dimension = 1.[5][6][7][8]

Yin and yang may be based on the golden spiral or the Fibonacci spiral. The golden spiral is based on the number 1.618033, and the Fibonacci spiral even more closely related. Yin and yang is made by combining 8 golden rectangles or Fibonacci spirals. The website linked below shows how to construct it.

 

[Bodhi]

*saves thread to favorites*

props on the drops!

please share your thoughts.