Jedi Yoga
by Jedi Simon


1        EMBEDDED CONTINUITY  Stream of Consciousness.                      Everything is imbedded in each other. Panta rei.

2        FOCUS YOUR ATTENTION ONTO A POINT SOURCE                    Concentration, Convergence, Meditation, Retrodeduction.

3        OBJECTIFICATION. OF REALITY. SHAPE OF SHAPES.                Morphic Field, Distinct reality, Fixation, Entity, Definition, Name.

4        MANIFESTATION. Coincidence, Difference, Comparison.                 Attributes, Definitions, Identity, Coincidence, Evidence.


6        UNIVERSAL, BIVERSAL, MULTIVERSAL.                                       SOURCE, centripetal, DYAD, centrifugal, TOTAL, omniversal.

7        POSITION, ASANA, KRYA, SEQUENCE, EXCERCISE.                   Sit. Stand. Walk. Meditation, Presence, Transference.

8        HYPERCUBE. 8 ANGLES. 6 FACES. 12 CONNECTIONS.               Nadir, Zenith, North, South, East, West. Axis Mundi. 4D Time Space

9        8 FOLDED PATH. CRITICAL THINKING.                                         Who, Why, Where, When, Which, What, Whose, How.

10      DEEP THINKING. DEDUTCTIVE / RETRODEDUCTIVE.                Multiversal pinhole. Stenopeic hole. Passage. Crystalline vision.




By allowing the correct time You shall need no lenses to see. Deep and Clear Vision shall occur when T variable, Time, shall offer the sufficient amount of quantities, qualities, experiences, maturity, reaching presence, thus understanding, momentary and transient realities, impermanence, interactions, beliefs, cultures, positions, mind sets, wishes, intentions and prejudices. Pin Hole Vision, shall enable clarity. Stenopeic Vision shall enable multiple rays to rearrange themselves into ordered and quantised fluxes producing higher definition, enabling fine and precise Focus to see.
Multiversal conscience versus Universal Knowledge, shall offer the seer a wider  range of images at the same time, whilest the seeker skall usually see one at a time, avoiding paradoxical or unexpected singularities to stick to plain linearity and consequential thought.

As soon as the senses start working in unison, synesthesia shall offer a direct knowledge of the world, probably missed because we add mind  constructs, as concepts, illusions, beliefs, or spectrum filters in front of the true images. Usually  this is the normal procedure to protect oneself form change, felt as a work on the soul that We are not ready yet to carry out. Either the singular entity ( Ego, I, Me, Myself  ) or multiple egregore ( We, Us, culture, traditions, faith, opinions, mores, etc... ), shall protect us from any kind of change, in a lazy and comfortable position.
Dampening out the fields of neverending change towards equilibrium, which occures all the time within transformations and transmutations, that are attributes of  impermanence, panta rei and non locality, shall serve only those who are unaware, sleepy and missing the entire meaning of life.

Pin Hole Vision introduces together with Time, Silence, Presence, Meditation, Insight and Multiversal Hyperfocus from Point Zero to Infinite, Quantum Sight and Resonant Shift, capable of reaching the Soul and the Heart of matters, as with Quantum Insight. To consciously know the processes that enable reflections,  is to be able toopen up illusions and see behind them. 3 Mirrors, Concave, Convex and inverted, shall be considered within the work of the mind, as Me, I, and Self. Mine, connected to Ego. Lower Twinity connected to Enemy, Division and Separation. Lower Trinity, connected to family, group, class, and other aggregates.

    ME    MINE   I   YOU   HE   SHE   IT    WE   YOU  THEY   THEM   SELF     


The doctrine of non self. Anattā

In Buddhism, the term anattā (Pali) or anātman (Sanskrit) refers to the doctrine of “non-self”, that there is no unchanging, permanent self, soul or essence in phenomena. It is one of the seven beneficial perceptions in Buddhism, and one of the three marks of existence along with dukkha (suffering) and anicca (impermanence). The Buddhist concept of anatta or anatman is one of the fundamental differences between Buddhism and Hinduism, with the latter asserting that atman (self, soul) exists.

Etymology and nomenclature
Anatta is a composite Pali word consisting of an (not, without) and attā (soul). The term refers to the central Buddhist doctrine that “there is in humans no permanent, underlying substance that can be called the soul.” It is one of the three characteristics of all existence, together with dukkha (suffering, dissatisfaction) and anicca (impermanence).

Anatta is synonymous with Anātman (an + ātman) in Sanskrit Buddhist texts. In some Pali texts, ātman of Vedic texts is also referred to with the term Attan, with the sense of soul. Alternate use of Attan or Atta is “self, oneself, essence of a person”, driven by the Vedic era Brahmanical belief that the soul is the permanent, unchangeable essence of a living being, or the true self.
In Buddhism-related English literature, Anattā is rendered as “not-Self”, but this translation expresses an incomplete meaning, states Peter Harvey; a more complete rendering is “non-Self” because from its earliest days, Anattā doctrine denies that there is anything called a ‘Self’ in any person or anything else, and that a belief in ‘Self’ is a source of Dukkha (suffering, pain, unsatisfactoriness). It is also incorrect to translate Anattā simply as “ego-less”, according to Peter Harvey, because the Indian concept of ātman and attā is different from the Freudian concept of ego.


self    oneself     essence of a person     not-Self     non-Self     anātman

respectful    humble    conciliated   not walking    uncerebralized    bowing the head



Form is not the Soul, Feelings, Emotions, Perceptions, Sensorial data, Impulses, Desires, because mirrored speculations are only there to awaken the sleepers from the dreamof the eGO. Existential Consciousness is tha path of the absolute. Perpetualism, in the sense of Transcendent Continuty. Impermanent, immanent and mundane positions thus shall be felt by the ignorant as realities, within discontinuity. On the pther hand, Soul stands still and erect, does not lack and shines through, within, without and in unison. Consciousness, Conscience, Awareness, Presence and Unity, shall not be confused with Fragmentation, Division, Diversity, Separation and Absence.

When absence of self is present, Things, Ideas, Characteristics, Material or Mental Phenomena shall be seen as real. You may say that in this body there is a Substance, a Seed, an Entity a Spirit, but this body shall not be in control of itself. ( It, Them ) so consider Anatta as "Absence of Control".




Everything that we think of as "I" is a function of the skandhas. Put another way, we might think of an individual as a process of the skandhas.

1. Eye            1. Visible Form
2. Ear             2. Sound
3. Nose          3. Odor
4. Tongue      4. Taste
5. Body         5. Tangible Things We Can Feel
6. Mind         6. Thoughts and Ideas

The First Skandha: Form (Rupa)
Rupa is form or matter; something material that can be sensed. In early Buddhist literature, rupa includes the Four Great Elements (solidity, fluidity, heat, and motion) and their derivatives. These derivatives are the first five faculties listed above (eye, ear, nose, tongue, body) and the first five corresponding objects (visible form, sound, odor, taste, tangible things). Another way to understand rupa is to think of it as something that resists the probing of the senses. For example, an object has a form if it blocks your vision -- you can't see what's on the other side of it -- or if it blocks your hand from occupying its space.

The Second Skandha: Sensation (Vedana)
Vedana is a physical or mental sensation that we experience through contact of the six faculties with the external world. In other words, it is the sensation experienced through the contact of eye with visible form, the ear with sound, nose with odor, tongue with taste, body with tangible things, mind (manas) with ideas or thoughts.It is particularly important to understand that manas -- mind or intellect -- is a sense organ or faculty, just like an eye or an ear. We tend to think that mind is something like a spirit or soul, but that concept is very out of place in Buddhism. Because vedana is the experience of pleasure or pain, it conditions craving, either to acquire something pleasurable or avoid something painful.

The Third Skandha: Perception (Samjna, or in Pali, Sanna)
Samjna is the faculty that recognizes. Most of what we call thinking fits into the aggregate of samjna.The word "samjna" means "knowledge that puts together." It is the capacity to conceptualize and recognize things by associating them with other things. For example, we recognize shoes as shoes because we associate them with our previous experience with shoes. When we see something for the first time, we invariably flip through our mental index cards to find categories we can associate with the new object. It's a "some kind of tool with a red handle," for example, putting the new thing in the categories "tool" and "red." Or, we might associate an object with its context. We recognize an apparatus as an exercise machine because we see it at the gym.

The Fourth Skandha: Mental Formation (Samskara, or in Pali, Sankhara)
All volitional actions, good and bad, are included in the aggregate of mental formations, or samskara. How are actions "mental" formations?
Remember the first lines of the Dhammapada (Acharya Buddharakkhita translation):

Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow. The aggregate of mental formations is associated with karma because volitional acts create karma. Samskara also contains latent karma that conditions our attitudes and predilections. Biases and prejudices belong to this skandha, as do interests and attractions.

The Fifth Skandha: Consciousness (Vijnana, or in Pali, Vinnana)
Vijnana is a reaction that has one of the six faculties as its basis and one of the six corresponding phenomena as its object.
For example, aural consciousness -- hearing -- has the ear as its basis and a sound as its object. Mental consciousness has the mind (manas) as its basis and an idea or thought as its object. It is important to understand that this awareness or consciousness depends on the other skandhas and does not exist independently from them. It is awareness but not a recognition, as recognition is a function of the third skandha. This awareness is not a sensation, which is the second skandha.

Rupa, Vedana, Samjna, Samskara, Vijnana


Interdipendence of spirit and body is essential. NamaRupa. Name Form. Conscience and Perception work together.
Nama, Essential proprieties, are Spiritual. Rupa, substantial physical presence, has to do with  manifesting matter.
Both sides of the coin of Consubstantiality. Impermanence of all existence is evident and consequential to a lower
understanding of things. Higher comprehension leads to the Soul, permanent, non local and entangled with every
other soul of the multiverse.


hinayana     individual illumination        mahayana   illumination for everyone        vajrayana   accelerated illumitation

So let's consider cut, knot and love. To end religion, You shall have to undo the knot. Religo. To move beyond the dogmas of scientific laws, You shall have to cut and sub divide the path, the sutra, the string, the thread, the process, the truths, and so on, creating a multitude of reflections to reflect upon and ending up with plenty of temporary knots, as in the case of religions, or with a couple of strings or spaghetti, if You keep cutting in halves everything you study, most of the time cerebralizing ideas to fit them to the given shape  of Your intent. The linearity and simplicity of the truth is wonderful. Follow the sutra and You shall reach the other end. Love, wins.

An end to religions as an end to sciences within the linearity of though shall be present as soon as non dualism and speculation disappear. Division, in one word. So We shall have to consider these two steps as functional to evloution and ascension, from imposed multeity to imposed unity of particular Gods into Idols of creation themselvves, created by those who own their explanations and understanding, and like turning formal shape into conformal, norma into law, and what has no end and is transcendental into something that soon expires. Shesha sinusoid clearly shows the snake shape to the eye, to point out that a neverending process is eternal. Vishnu rests on a serpent. Celestial snake, waves of the ancient universes after their dissolution.



By mastering the science of causation You do not become a God. At the end of the Kalpa ( Time ) the 3 worlds disappear.
Past, present, future merge into one. Triloka. 3 spheres, 3 planes of existence, 3 realms, 3 regions, gross region, subtle region, celestial region.

kamaloka: desires, preta, hungry ghosts, animals, humans, lower demigods
rupaloka: burned up desires, peaceful mind, meditation, withdraw from automatic responses, and sense impressions, state of perfection
arupaloka: formlessness world, non corporeal, 4 heavens, divine realm, cuts all forms of attachement, transcended form, unlimited space, unlimited conscience, nothingness, vacuity without vision and non vision.

This is known as Raja Yoga or Jedi Yoga if You sit or You act. These teachings come from the treasurers of the Dhamma. ( Dharma ) This path leads to Ananda, bliss, joy, enlightenment. Materialism so becomes the dream of fixations, proven and made, within limited comprehensions. Beyond Your dimension, higher or lower, You simply cannot. You could if You attained the source, but to follow fruitive instincts goes in the opposite direction. The specific weakness of a non straight thought undergoes the misery of the power of intention which lacks pure relation, love and wisdom.
Bare handed, with no instrument. No weapon allowed. Ultimate duality is Your enemy. Instrumental explanation as instrumental understanding lacks true comprehension.

instrument     concept    thought form     size of the hand    fixity    dimension     idea      who You are      density      time frame     personal limits  

 immanent habits    false assumptions    egoic levers    do not help to transcend

Standing under one's illusions does not allow ascension. Elevate, raise above. Elevare, lift up, lighten. Egoic levers feed the ignorant.

Reincarnation: inner me, body, mind, brain and lower consciousness.         Transmigration: Soul, Spirit, Self.



Intelligence is not wisdom. The light of empirical knowledge does not shine. You can't hold Noumena. Strategy does not allow to reach metaphysical depths. Transmigration, as non seminal rreincarnation deals with spiritual materialism, spiritism, ghosts and fantasies, incarnating many spirits at once and producing infestation. needs and desires. Absolute understanding melts down and sublimates experiences, until every and abstinence, controlling the senses and reactions.


Recording of the teaching held on the 8 of March 2023 by Jedi Simon - Keshe Plasma Reactor Group - click image

"Blue Starfish" Starship made by Jedi Simon

Recording of the teaching held on the 8 of March 2023 by Jedi Simon - Keshe Plasma Reactor Group - partial

Complete recording:


( 1 )


Teaching by Dr Ari Ubeysekara
Seventy-three Mundane and Supra-mundane Knowledges in Theravada Buddhism by Dr. Ari Ubeysekara


Buddhism is the teaching of the Lord Gautama Buddha who lived in Northern India during the sixth and fifth centuries BC. According to Theravada Buddhism, there are two types of Buddhas: Samma Sambuddha and the Pacceka or Private Buddha. Gautama Buddha is described as a Samma Sambuddha, meaning the ‘Perfectly Enlightened One’. Samma means ‘perfectly’; Sam means ‘by himself without a teacher’, and Buddha means the ‘Enlightened or Awakened One’ who has realised the four Noble Truths: Truth of universal suffering (dukkha sacca), Truth of the origin of suffering (samudaya sacca), Truth of the cessation of suffering (nirodha sacca) and the Truth of the path leading to the cessation of suffering (magga sacca). Following one’s own full enlightenment, a Samma Sambuddha, through compassion for other beings, is able to teach and guide others to attain enlightenment and escape from the cycle of death and rebirth (samsara). A Pacceka or Private Buddha also attains full enlightenment by realising the four Noble Truths through their own effort without the assistance of any teacher, but is unable to teach or guide others to attain enlightenment.
According to the Buddhist scriptures, Gautama Buddha is said to have possessed a wide range of special knowledges. These knowledges can be categorised into mundane and supra mundane knowledges. They can also be categorised into those knowledges that can arise in both the Buddha and the Buddha’s disciples and a few extraordinary knowledges that can arise only in a Samma Sambuddha and not shared by the disciples. In the Buddhist scriptures, one can find the mundane and supra mundane knowledges being described in several groups that contain between three to seventy three knowledges.

Three knowledges (Te-vijja)
1. The knowledge of previous births (pubbenivasanussati nana)
2. The knowledge of the birth and death of other beings (cutupapatha nana)
3. The knowledge of the destruction of the taints (asavakkhaya nana)
During the night of enlightenment, while meditating under the Bodhi tree in Bodh Gaya, India, Siddhartha bodhisatva developed these three knowledges. During the first watch of the night, he developed the knowledge of seeing his own past lives, while the knowledge of seeing the death and rebirth of other living beings according to their wholesome and unwholesome actions that they had committed, was attained during the middle watch. These two knowledges can be described as mundane knowledges (lokiya nana). During the last watch of the night, the supra mundane knowledge (lokuttara nana) of the destruction of the taints or fermentations (asava) was attained, thus gaining full enlightenment and becoming a Samma Sambuddha. These three knowledges are common to the Buddha as well as to the Buddha’s disciples who gain enlightenment.

Five knowledges (pancha abhinna)
1. The ability to perform miracles such as walking on water, fly through the air, dive into the earth, pass through the walls, become invisible and reappear and transform one into many and many into one (iddhi vidha nana)
2. The divine or celestial ear, the ability to hear subtle or coarse sounds not heard by the normal physical ear (dibba sota)
3. The divine or celestial eye, the ability to see things far or near which are not seen by the normal physical eye (dibba cakkhu)
4. The ability to read the mind of others (ceto pariya nana)
5. The ability to recollect the previous lives (pubbe-nivasānussati nana)
Through concentration meditation (samata bhavana), in addition to the development of deep concentration and attainment of the four fine material deep absorption states (rupa jhana), a meditator is able to attain these five knowledges. A meditator who has attained the fourth absorption state (jhana) is said to be able to develop these knowledges if the meditator has the determination to develop them although according to Buddhist teaching, these knowledges are not necessary in order to achieve the destruction of mental defilements and attain Nibbana. The Buddha has stated that development of these knowledges can become a distraction and prevent a meditator attaining the final supra mundane goal of liberation. These five knowledges are mundane knowledges that can be attained by meditators both within and outside the Buddhist dispensation.

Six knowledges (chalabhinna)
1. The ability to perform miracles such as walking on water, fly through the air, dive into the earth, pass through the walls, become invisible and reappear and transform one into many and many into one (iddhi vidha nana)
2. The divine or celestial ear, the ability to hear subtle or coarse sounds not heard by the normal physical ear (dibba sota)
3. The divine or celestial eye, the ability to see things far or near which are not seen by the normal physical eye (dibba cakkhu)
4. The ability to read the mind of others (ceto pariya nana)
5. The ability to recollect the previous lives (pubbe-nivasanussati nana)
6. The knowledge of the destruction of the taints (asavakkhaya nana)
As can be seen, these six knowledges include the five mundane super knowledges described above and the supra mundane knowledge of the destruction of the taints. Though the five mundane knowledges can be attained through concentration meditation, the knowledge of the eradication of the taints can only be attained through insight meditation (vipassana bhavana). The four taints that are eradicated are: desire for sensual pleasure (kamasava), desire for existence (bhavasava), wrong view (ditthasava) and ignorance (avijjasava).

Six knowledges specific to a Samma Sambuddha
1. The knowledge of the maturity levels of the five spiritual faculties (indriya paropariyatte nana)
2. The knowledge of the dispositions and underlying tendencies of beings (asayanusaya nana)
3. The knowledge of the twin miracle (yamakapatihara nana)
4. The knowledge of the attainment of great compassion (maha karunasamapattiya nana)
5. The knowledge of omniscience (sabbannuta nana)
6. The knowledge of un-obstructiveness (anavarana nana)
While all the other super normal knowledges that are described in the Buddhist scriptures can be attained by the Buddha as well as by the Buddha’s disciples, these six extra-ordinary special knowledges can be attained only by the Buddha. Hence, they are known as the six “asadharana nanas”.

Eight knowledges
1. Complete knowledge of the true nature of physical and mental phenomena (vidarshana nana)
2. Ability to create a duplicate of oneself (manomaya irdhi nana)
3. Ability to perform miracles such as walking on water, fly through the air, dive into the earth, pass through the walls, become invisible and reappear and transform one into many and many into one (irdhi vidha nana)
4. The divine or celestial ear, the ability to hear subtle or coarse sounds not heard by the normal physical ear (dibba sota)
5. The ability to read the mind of others (ceto pariya nana)
6. The ability to see things far or near which are not seen by the normal physical eye (dibba cakkhu)
7. The ability to recollect the previous lives (pubbe-nivasanussati nana)
8. The knowledge of the destruction of the taints (asavakkhaya nana)
Out of the innumerable qualities and virtues of the Gautama Buddha, nine qualities are regularly reflected on by the disciples of the Buddha. They are: Araham, Samma sambuddho, Vijja-carana sampanno, Sugatho, Lokavidu, Anuttaro purisa-dhamma sarathi, Satta deva-manussanam, Buddho, Bhagava. These eight knowledges are stated in the description of Vijja (knowledge) aspect of the third quality; Vijja-carana sampanno.

Fourteen knowledges
1. Knowledge of suffering (dukkhe nana)
2. Knowledge of the origin of suffering (samudaye nana)
3. Knowledge of cessation of suffering (nirodhe nana)
4. Knowledge of the path (magge nana)
5. Knowledge of the analytical knowledge of meaning (atthapatisambhide nana)
6. Knowledge of the analytical knowledge of the truth (dhammapatisambhide nana)
7. Knowledge of the analytical knowledge of language (niruttipatisambhide nana)
8. Knowledge of the analytical knowledge of inspired speech (patibhanapatisambhide nana)
9. The knowledge of the maturity levels of the five spiritual faculties (indriya paropariyatte nana)
10. The knowledge of the dispositions and underlying tendencies of beings (asayanusaya nana)
11. The knowledge of the twin miracle (yamakapatihara nana)
12. The knowledge of the attainment of great compassion (maha karunasamapattiya nana)
13. The knowledge of omniscience (sabbannuta nana)
14. The knowledge of un-obstructiveness (anavarana nana)
These fourteen knowledges are found in the book “Patisambhidamagga” which has described the Buddha as “All seeing” (samanta cakkhu). Out of the fourteen knowledges, the first eight knowledges are common both to the Buddha and the disciples, while the remaining six knowledges are specific to the Buddha and cannot be attained by the disciples. It appears that the fourteen knowledges included in this list are the same as the last fourteen knowledges included in the list of seventy three knowledges described below.

Seventy three knowledges
Various knowledges that the Lord Gautama Buddha had possessed are mentioned in several parts of the Theravada Buddhist scriptures. They have been presented together in a book named Patisambhidamagga or the Path of Discrimination, which is the twelfth of the fifteen books of the collection of the Buddha’s minor discourses known as the Khuddaka Nikaya. The other books of the Khuddaka Nikaya are: Khuddakapatha, Dhammapada, Udana, Itivuttaka, sutta nipatha, Vimanavatthu, Petavatthu, Thera-gatha, Theri-gatha, Jataka stories, Niddesa, Apadana, Buddhavamsa and Cariya pitaka. It is believed that Patisambhidamagga was composed by Arahant Sariputta, chief disciple of the Buddha. The Buddha had declared Arahant Sariputta to be the foremost disciple in wisdom whose wisdom is known to have been second only to that of the Buddha. Patisambhidamagga includes thirty chapters which are divided into three divisions or vagga’s. The three divisions are:
1. Great division – Maha vagga
2. Coupling division – Yuganandha vagga
3. Wisdom division – Panna vagga

The seventy three knowledges that are enumerated below are included in the great division or the Maha vagga of Patisambhidamagga.
1. Knowledge gained by listening to the teaching (Dhamma) (sutamaya nana)
2. Knowledge based on virtue (silamaye nana)
3. Knowledge based on the development of concentration (samadhibhavanamaye nana)
4. Knowledge of the causal relationship of phenomena (dhammatthiti nana)
5. Knowledge from comprehension (sammasane nana)
6. Knowledge from contemplation of rise and fall (udayabbayanupassane nana)
7. Knowledge of insight (vipassane nana)
8. Knowledge of danger (adinave nana)
9. Knowledge of the equanimity of conditions (sankharupekkasu nana)
10. Knowledge of change of lineage (gotrabhu nana)
11. Knowledge of the path (magge nana)
12. Knowledge of fruition (phale nana)
13. Knowledge of deliverance (vimutti nana)
14. Knowledge of reviewing (paccavekkhane nana)
15. Knowledge of the diversity of internal sense bases (vatthu nanatte nana)
16. Knowledge of the diversity of the external sense objects (gocara nanatte nana)
17. Knowledge of the diversity of behaviour (cariya nanatte nana)
18. Knowledge of various planes of existence (bhumi nanatte nana)
19. Knowledge of the diversity of states (dhamma nanatte nana)
20. Knowledge of the nature of phenomena (natatthe nana)
21. Knowledge of the state of being decided (tiranatthe nana)
22. Knowledge of the state of being abandoned (pariccagatthe nana)
23. Knowledge of the state of having a single taste (ekarasatthe nana)
24. Knowledge of the state of having contact (phussanatthe nana)
25. Knowledge of the analytical knowledge of meaning (atthapatisambhide nana)
26. Knowledge of the analytical knowledge of the truth (dhammapatisambhide nana)
27. Knowledge of the analytical knowledge of language (niruttipatisambhide nana)
28. Knowledge of the analytical knowledge of inspired speech (patibhanapatisambhide nana)
29. Knowledge of the nature of abidings (viharatthe nana)
30. Knowledge of the nature of attainments (samapattatthe nana)
31. Knowledge of the nature abidings and attainments (viharasamapattatthe nana)
32. Knowledge of meditation having immediate result (anantarikasamadhimhi nana)
33. Knowledge of abiding in peacefulness (aranavihare nana)
34. Knowledge of the attainment of cessation (nirodhasamapattiya nana)
35. Knowledge of final emancipation (parinibbane nana)
36. Knowledge of cessation and non-appearance of conditions (samasisatthe nana)
37. Knowledge of the state of being austere (sallekhatthe nana)
38. Knowledge of exerting energy (viriyarambhe nana)
39. Knowledge of demonstrating meaning of different phenomena (atthasandassane nana)
40. Knowledge of purification of insight (dassanavisuddhi nana)
41. Knowledge of patience (khanti nana)
42. Knowledge of scrutiny (pariyogahane nana)
43. Knowledge of abiding in parts (padesavihare nana)
44. Knowledge of turning away through perception (sannavivatte nana)
45. Knowledge of turning away through intention (cetovivatte nana)
46. Knowledge of turning away through thought (cittavivatte nana)
47. Knowledge of turning away through knowledge (nanavivatte nana)
48. Knowledge of turning away through freedom (vimokkavivatte nana)
49. Knowledge of turning away through truth (saccavivatte nana)
50. Knowledge of the kinds of psychic power (iddhividhe nana)
51. Knowledge of the purification of the ear element (sotadhatuvisuddhi nana)
52. Knowledge of mind reading (cetopariya nana)
53. Knowledge of recollection of past lives (pubbenivasanussati nana)
54. Knowledge of the divine eye (dibbacakkhu nana)
55. Knowledge of the destruction of mental cankers (asavanam khaye nana)
56. Knowledge of suffering (dukkhe nana)
57. Knowledge of the origin of suffering (samudaye nana)
58. Knowledge of cessation of suffering (nirodhe nana)
59. Knowledge of the path (magge nana)
60. Knowledge of suffering (dukkhe nana)
61. Knowledge of the origin of suffering (dukkhasamudaye nana)
62. Knowledge of cessation of suffering (dukkhanirodhe nana)
63. Knowledge of the way leading to the cessation of suffering (dukkhanirodhagaminiya patipadaya nana)
64. Knowledge of the analytical knowledge of meaning (atthapatisambhide nana)
65. Knowledge of the analytical knowledge of the truth (dhammapatisambhide nana)
66. Knowledge of the analytical knowledge of language (niruttipatisambhide nana)
67. Knowledge of the analytical knowledge of inspired speech (patibhanapatisambhide nana)
68. Knowledge of the disposition of others’ spiritual faculties (indriyaparopriyatte nana)
69. Knowledge of the dispositions and underlying tendencies of beings (sattanam asayanusaye nana)
70. Knowledge of the twin miracle (yamakapatihire nana)
71. Knowledge of the attainment of great compassion (mahakarunasamapattiya nana)
72. Knowledge of omniscience (sabbnnuta nana)
73. Knowledge of unobstructiveness (anavarana nana)

These seventy three knowledges include both mundane and supra mundane knowledges. In the Patisambhidamagga, they are described as the special knowledges of the Buddha, but the first sixty seven knowledges are shared by the Buddha and the Buddha’s disciples (sadharana nana). Only the last six knowledges from 68 to 73 are unique to the Buddha and are not shared by the disciples (asadharana nana). Lord Gautama Buddha, as a Samma Sambuddha, has accomplished the ten wholesome qualities known as perfections (parami) over a period of four incalculables (asankheyya) and one hundred thousand aeons or world cycles (kalpas) and was in possession of supreme knowledge and compassion. Hence, even the sixty seven shared knowledges that the Buddha possessed must have been far superior when compared to the same knowledges attained by the disciples. The knowledges that were included in several smaller groups described above are all included in this larger group of seventy three mundane and supra mundane knowledges. It should be noted that there are more knowledges and qualities of the Buddha presented in the form of a variety of classifications within the Theravada Buddhist literature, particularly in the commentaries (Atthakatha) to the Buddhist Pali canon, which were not considered here.




Jedi Path Metaphysical and Alchemical Works
Written and compiled by Jedi Simon for educationl purpose.2023 All rights reserved.

( 2 )


Enneagram; Original symbolic use of the matrix scheme. Study on the origin of Enneagram use and technology. Logic Machine.











Please read  teachings by Marko Rodin
if You are interested in the


( 3 )




Latin version of the book Ars Brevis by Ramon Lull    ( 1300 circa )



 by Ramon Llull


Deus, cum tua gratia et amore

Incipit Ars brevis, quae est imago Artis generalis.

Quae sic intitulatur: ‘Deus, cum tua summa perfectione

Incipit Ars generalis.’




Ratio, quare facimus istam Artem brevem, est, ut Ars magna facilius sciatur. Nam scita ista, Ars dicta supra et etiam aliae Artes de facili poterunt sciri et addisci.

Subiectum huius Artis est respondere de omnibus quaestionibus, supposito, quod sciatur, quid dicitur per nomen.

Dividitur iste liber in tredecim partes, in quas similiter Ars magna est divisa.

Prima pars est de alphabeto. Secunda de figuris. Tertia de definitionibus. Quarta de regulis. Quinta de tabula. Sexta de evacuatione tertiae figurae. Septima de multiplicatione quartae figurae. Octava de mixtione principiorum et regularum. Nona de novem subiectis. Decima de applicatione. Undecima de quaestionibus. Duodecima de habituatione. Tertia decima de modo docendi hanc Artem. Et primo de prima parte dicemus sic:




De prima parte

Quae est de alphabeto huius Artis


Alphabetum ponimus in hac Arte, ut per ipsum possimus facere figuras et miscere principia et regulas ad investigandum veritatem. Nam per unam litteram, habentem multa significata, est intellectus magis generalis ad recipiendum multa significata et etiam ad faciendum scientiam. Et ipsum quidem alphabetum cordetenus oportet sciri. Aliter enim artista Arte ista non poterit bene uti.




B significat bonitatem, differentiam, utrum?, Deum, iustitiam et avaritiam.

C significat magnitudinem, concordantiam, quid?, angelum, prudentiam et gulam.

D significat aeternitatem sive durationem, contrarietatem, de quo?, caelum, fortitudinem et luxuriam.

E significat potestatem, principium, quare?, hominem, temperantiam et superbiam.

F significat sapientiam, medium, quantum?, imaginativam, fidem et accidiam.

G significat voluntatem, finem, quale?, sensitivam, spem et invidiam.

H significat virtutem, maioritatem, quando?, vegetativam, caritatem et iram.

I significat veritatem, aequalitatem, ubi?, elementativam, patientiam et mendacium.

K significat gloriam, minoritatem, quo modo et cum quo?, instrumentativam, pietatem et inconstantiam.




[De secunda parte]

De quattuor figuris




Pars ista in quattuor partes dividitur, videlicet in quattuor figuras. Prima figura est de A. Ipsa figura continet in se novem principia, videlicet bonitatem, magnitudinem, etc., et novem litteras, videlicet B, C, D, E, etc. Ipsa quidem figura est circularis, eo quod subiectum mutatur in praedicatum, et e converso; ut cum dicitur ‘bonitas est magna’, ‘magnitudo est bona’; et sic de aliis. In ipsa quidem figura inquirit artista naturalem coniunctionem inter subiectum et praedicatum, dispositionem et proportionem, ut ad faciendum conclusionem medium possit invenire.





Quodlibet principium, per se sumptum, est omnino generale, ut cum dicitur ‘bonitas’ aut ‘magnitudo’. Quando autem unum principium contrahitur ad aliud, tunc ipsum est subalternatum, ut cum dicitur ‘bonitas magna’, etc. Et quando contrahitur aliquod principium ad singulare, tunc est principium specialissimum, ut cum dicitur ‘bonitas Petri est magna’, etc. Et sic intellectus habet scalam ascendendi et descendendi, a principio omnino generali ad non omnino generale nec omnino speciale, et a non omnino generali nec omnino speciali ad omnino speciale. Et sic de ascensu istius scalae potest dici suo modo.

In principiis istius figurae est implicatum, quidquid est. Nam quidquid est, aut est bonum, aut magnum, etc.; sicut Deus et angelus, qui sunt boni et magni, etc. Quapropter quidquid est, reducibile est ad principia supra dicta.




Secunda figura est per T nominata. Ipsa quidem continet in se tres triangulos; et quilibet est generalis ad omnia.





1. Primus triangulus est de differentia, concordantia et contrarietate; in quo cadit, quidquid est, secundum suum modum. Nam quidquid est, aut est in differentia, aut concordantia aut contrarietate; et extra ista principia non est aliquid reperire.

Sciendum tamen est, quod quilibet angulus istius trianguli habet tres species. Nam differentia est inter sensuale et sensuale, ut puta inter lapidem et arborem. Iterum inter sensuale et intellectuale, ut puta inter corpus et animam. Adhuc inter intellectuale et intellectuale, sicut inter animam et Deum; aut inter animam et angelum, aut inter angelum et angelum, aut inter Deum et angelum. Et sic de concordantia et contrarietate potest dici suo modo. Et ista differentia, existens in quolibet angulo istius trianguli, est scala intellectus, per quam ipse ascendit et descendit, ut medium naturale inter subiectum et praedicatum ipse intellectus possit invenire, cum quo medio possit concludere. Et sic de scala concordantiae et contrarietatis potest dici suo modo.

2. Alius triangulus est de principio, medio et fine, in quo cadit, quidquid est. Nam quidquid est, aut est in principio, aut in medio, aut in fine; et extra ista principia nihil est.

In angulo principii causa significat causam efficientem, materialem, formalem et finalem. Per quantitatem autem et tempus significantur alia praedicamenta, et illa, quae ad ea reduci possunt.

In angulo medii sunt tres species medii. Ut puta medium coniunctionis; quod existit inter subiectum et praedicatum; sicut quando dicitur ‘homo est animal’. Inter hominem enim et animal sunt media, videlicet vita et corpus suum, sine quibus homo non potest esse animal. Item est medium mensurationis; quod existit per actum, existentem inter agentem et agibile; sicut amare inter amantem et amabile. Et adhuc est medium extremitatum; sicut linea, existens inter duo puncta, et iste angulus medii est generalis scala intellectui.

Anguli finis tres sunt species. Prima est finis privationis. Qui quidem significat habitum privativum, et ea, quae sunt in tempore praeterito. Finis terminationis significat metas, sicut duo puncta, in quibus linea terminatur; sicut amare in amante et amato. Tertia species est finis perfectionis, qui est finis ultimus; sicut homo, qui est, ut multiplicet suam speciem, et ut Deum intelligat, diligat et recolat, et huiusmodi. Iste angulus est scala generalis intellectui.

3. Tertius triangulus est de maioritate, aequalitate et minoritate; et est generalis ad omnia secundum suum modum. Nam quidquid est, aut est in maioritate, aut in aequalitate, aut in minoritate. Maioritas habet tres species. Prima est, quando est maioritas inter substantiam et substantiam; ut puta substantia caeli, quae est maior, quam substantia ignis. Secunda species est, quando est maioritas inter substantiam et accidens; sicut substantia, quae maior est sua quantitate. Substantia enim per se existit, accidens vero nequaquam. Tertia species est, quando est maioritas inter accidens et accidens; sicut intelligere, quod est maius, quam videre; et videre, quam currere. Et sicut dictum est de maioritate, ita potest dici de minoritate, nam relative se habent.

Angulus de aequalitate habet tres species. Prima est, quando res sunt aequales substantialiter; sicut Petrus et Guilelmus, qui sunt aequales in substantia. Secunda est, quando substantia et acci­dens coaequantur; sicut substantia et sua quantitas. Tertia est, quando est aequalitas inter accidens et accidens; sicut intelligere et amare, quae sunt aequalia in obiecto. Et iste angulus est scala intellectui, per quam ipse ascendit et descendit, ut in aliis triangulis dictum est. Et quando intellectus ascendit ad obiecta generalia, ipse est generalis. Quando autem descendit ad particularia, ipse est particularis.

Ista figura de T est serviens primae figurae. Nam per differentiam distinguitur inter bonitatem et bonitatem, inter bonitatem et magnitudinem, etc. Et per hanc figuram iunctam primae intellectus acquirit scientiam. Et quia ista figura est generalis, idcirco intellectus est generalis.




Tertia figura composita est ex prima et secunda. Nam B, quod est in ipsa, valet B, quod est in prima et secunda figura; et sic de aliis litteris.





Ipsa habet triginta sex cameras, ut patet in ipsa. Quaelibet camera multa et diversa significata habet per duas litteras, contentas in ea; sicut camera BC multa et diversa significata habet per B, C; similiter camera BD multa et diversa significata habet per B, D, etc. Et hoc iam patet in alphabeto ante dicto.

In qualibet camera sunt duae litterae, in ea contentae; et ipsae significant subiectum et praedicatum. In quibus artista inquirit medium, cum quo subiectum et praedicatum coniunguntur; sicut bonitas et magnitudo, quae coniunguntur per concordantiam, et huiusmodi. Cum quo medio artista intendit concludere et propositionem declarare.

In ipsa figura significatum est, quod unumquodque principium cuilibet principio attribuitur; sicut B, cui attribuitur C, D; et C attribuitur B, D, etc.; ut patet in figura. Ratio huius est, ut intellectus cum omnibus principiis cognoscat quodlibet principium, ut ad eandem quaestionem deducat multas rationes.

Et de hoc volumus dare exemplum de bonitate; de qua subiectum faciemus, de aliis autem principiis praedicatum: Bonitas est magna, bonitas est durabilis, bonitas est potens, bonitas est scibilis, bonitas est amabilis, bonitas est virtuosa, bonitas est vera, bonitas est gloriosa, bonitas est differens, bonitas est concordans, bonitas est contrarians, bonitas est principians, bonitas est medians, bonitas est finiens, bonitas est maiorificans, bonitas est coaequans, bonitas est minorificans. Et sicut diximus de bonitate, ita potest dici de aliis principiis suo modo.

Figura ista est valde generalis; cum qua intellectus est valde generalis ad faciendum scientias.

Condicio huius figurae est, quod una camera non sit contra aliam, sed ad invicem concordent in conclusione; sicut camera BC, quae non sit contra cameram BD; et sic de aliis. Cum tali quidem condicione intellectus condicionat se, et facit scientiam.




Quarta figura habet tres circulos. Quorum superior est immobilis, duo autem inferiores sunt mobiles, ut in figura patet.





Circulus medius volvitur sub circulo superior immobili; ut puta, quando ponitur C sub B. Circulus autem inferior volvitur sub medio circulo; sicut quando ponitur D sub C. Et tunc temporis formantur novem camerae; BCD est una; CDE est alia; et sic de aliis.

Deinceps E circuli minoris ponatur sub C circuli mediocris; et tunc temporis formantur aliae novem camerae. BCE est una camera, CDF alia. Et cum omnes litterae circuli minoris erunt discursae cum B circuli maioris et cum C circuli mediocris, tunc temporis C est medium inter B et D, eo quia B et D participant inter se ad invicem per significata de C. Et sic de aliis cameris. Et sic per media camerarum homo venatur necessarias conclusiones et invenit illas.

Iterum discurrantur litterae cum B eiusdem circuli maioris et cum D circuli mediocris; et sic de aliis litteris circuli mediocris et circuli inferioris, mutando illas, B circuli maioris existente immobili, usquequo perveniatur cum B circuli maioris ad I circuli mediocris et ad K circuli inferioris et sic erunt ducentae quinquaginta et duae camerae.

Figura ista generalior est, quam tertia, quia in qualibet camera istius figurae sunt tres litterae; sed in qualibet camera tertiae figurae non sunt nisi duae litterae. Ideo intellectus est generalior per quartam figuram, quam per tertiam.

De condicione quartae figurae est, quod intellectus applicet illas litteras ad propositum, quae videntur magis applicabiles proposito. Facta camera, de tribus litteris recipiat significata litterarum, respiciendo convenientiam, existentem inter subiectum et praedicatum, evitando inconvenientiam. Et cum ista condicione intellectus facit scientiam per quartam figuram, et habet multas rationes ad eandem conclusionem.

Diximus de quattuor figuris, quas cordetenus oportet sciri; sine quibus artista non potest hac Arte uti nec practicare bene.




De tertia parte

Quae est de definitionibus viginti[1] principiorum


In hac Arte sua principia definiuntur, ut per definitiones ipsa cognoscantur, et ut ipsis homo utatur affirmando aut negando, tali veromodo, quod definitiones remaneant illaesae. Cum talibus enim condicionibus intellectus facit scientiam, et invenit media, et fugat ignorantiam, quae sua est inimica.

1. Bonitas est ens, ratione cuius bonum agit bonum.

2. Magnitudo est id, ratione cuius bonitas et duratio sunt magnae[2].

3. Aeternitas vel duratio est id, ratione cuius bonitas, etc. durant.

4. Potestas est ens, ratione cuius bonitas, etc. possunt existere et agere.

5. Sapientia est id, ratione cuius sapiens intelligit.

6. Voluntas est id, ratione cuius bonitas, magnitudo, etc. sunt amabiles sive desiderabiles.

7. Virtus est origo unionis bonitatis, magnitudinis, etc.

8. Veritas est id, quod verum est de bonitate, magnitudine, etc.

9. Gloria est ipsa delectatio, in qua bonitas, etc. quiescunt.

10. Differentia est id, ratione cuius bonitas, etc. sunt rationes inconfusae sive clarae.

11. Concordantia est id, ratione cuius bonitas, etc. in uno et in pluribus concordant.

12. Contrarietas est quorundam mutua resistentia propter diversos fines.

13. Principium est id, quod se habet ad omnia ratione alicuius prioritatis.

14. Medium est subiectum, in quo finis influit principio, et principium refluit fini, et est sapiens naturam utriusque.

15. Finis est id, in quo principium quiescit.

16. Maioritas est imago immensitatis bonitatis, magnitudinis, etc.[3]

17. Aequalitas est subiectum, in quo finis concordantiae, bonitatis, etc. quiescit.

18. Minoritas est ens circa nihil.

Diximus de definitionibus principiorum, quas oportet scire cordetenus. Ignoratis enim definitionibus Ars est indocibilis.




De quarta parte

Quae est de regulis


Regulae huius Artis sunt decem quaestiones generales, ad quas reducuntur omnes aliae quaestiones, quae fieri possunt. Et sunt istae: (B) Utrum sit?, (C) Quid sit?, (D) De quo est?, (E) Quare est?, (F) Quantum est?, (G) Quale est?, (H) Quando est?, (I) Ubi est?, (K‑1) Quo modo est?, (K‑2) Cum quo est?[4]

Quaelibet istarum quaestionum habet suas species:

B. ‘Utrum?’ habet tres species, videlicet dubitativam, affirmativam et negativam, ut in principio intellectus supponat utramque partem esse possibilem, et non liget se cum credere, quod non est suus actus, sed intelligere. Et ita accipiat illam partem, cum qua habet maius intelligere. Nam oportet illam esse veram.

C. ‘Quid?’ habet quattuor species. Prima est definitiva; sicut quando quaeritur: Quid est intellectus? Et respondendum est, quod ipse est illa potentia, cui proprie competit intelligere.

Secunda species est, quando quaeritur: Intellectus quid habet in se coessentialiter? Et respondendum est, quod habet sua correlativa, scilicet intellectivum, intelligibile et intelligere; sine quibus esse non potest; et etiam sine ipsis esset otiosus et indigens natura, fine et quiete.

Tertia species est, quando quaeritur: Quid est ens in alio? Sicut quando quaeritur: Quid est intellectus in alio? Et respondendum est, quod est bonus, intelligens in bonitate; et magnus, intelligens in magnitudine, etc.; et in grammatica grammaticus; et in logica logicus; et in rhetorica rhetoricus, etc.

Quarta species est, quando quaeritur: Quid habet ens in alio? Ut cum dicitur: Quid habet intellectus in alio? Et est respondendum, quod in scientia intelligere, et in fide credere.

D. Regula ‘De quo?’ habet tres species. Prima est primitiva; sicut quando dicitur: Intellectus de quo est? Et est respondendum, quod est de se ipso, eo quia non derivatur ab aliquo generali naturaliter.

Secunda species est, quando quaeritur specialiter: De quo est ens? Sicut quando quaeritur: De quo est intellectus? Et est respondendum, quod est de sua forma et sua materia specificis, cum quibus habet specificum intelligere.

Tertia species est, quando quaeritur: Cuius est ens? Sicut quando quaeritur: Cuius est intellectus? Et est respondendum, quod est hominis, sicut pars sui totius, et equus sui domini.

E. Quarta regula habet duas species, scilicet formalem et finalem. Formalis, quando quaeritur: Ens quare est? Sicut quando quaeritur: Intellectus quare est? Et est respondendum, quod est de sua forma et de sua materia specificis, cum quibus habet specificum intelligere, et cum ipsis agit per suam speciem.

Secunda species est respectu finis. Sicut quando quaeritur: Intellectus quare est? Et respondendum est: Ut sint obiecta intelligibilia; aut ut de rebus scientia haberi possit.

F. Quinta regula quaerit de quantitate. Et habet duas species. Prima est, quando quaeritur de quantitate continua. Ut cum dicitur: Quantus est intellectus? Et respondendum est, quod est tantus, quantus per spiritualem quantitatem esse potest; non autem est quantum punctualiter nec linealiter.

Secunda species est, quando quaeritur de quantitate discreta. Ut cum dicitur: Quantus est intellectus? Et est respondendum, quod est tantus, quot sunt sua correlativa, a quibus sua essentia est diffusa et sustentata, videlicet intellectivum, intelligibile et intelligere; cum quibus est theoricus et practicus, generalis et particularis.

G. Sexta regula est de qualitate. Et habet duas species. Prima est, quando quaeritur: Quae est propria et primaria qualitas ipsius intellectus? Et est respondendum, quod intelligibilitas, cum qua ipse est habituatus. Intelligere autem extrinsecum est proprietas secundaria et magis remota, cum qua ipse intellectus intelligit hominem aut leonem, etc. Ex quo intelligere intrinsecum et substantiale ipsius intellectus est habituatum; et similiter de intelligibili extrinseco.

Secunda species est, quando quaeritur de qualitate appropriata. Sicut quando quaeritur: Quae est qualitas appropriata ipsius intellectus? Et est respondendum, quod credere, aut dubitare, aut supponere. Non enim isti actus conveniunt intellectui proprie, sed intelligere.

H. Septima regula quaerit de tempore. Et habet quindecim species, ut patet in Arte magna, per regulam C, D, K significatas. Sed quia haec Ars est brevis, ideo sub brevibus verbis tractamus ipsam regulam. Sicut quando quaeritur: Per quem modum est intellectus in tempore, cum ipse non sit punctualis nec linealis? Ad quod respondendum est, quod intellectus est in tempore, eo quia est inceptus sive novus; et consistit in tempore successive, mediante motu corporis, cum quo est coniunctus.

I. Octava regula quaerit de loco. Et habet quindecim species per regulam C, D, K significatas, ut patet in Arte magna. Sicut quando quaeritur: Intellectus ubi est? Et hic breviter respondendum est, quod est in subiecto, in quo est, sicut pars in suo toto; non autem conclusus, sed diffusus est in illo. Intellectus enim non habet essentiam punctualem, nec linealem, nec superficiem.

K continet duas regulas, videlicet modalem et instrumentalem. K‑1. Regula modalitatis habet quattuor species. Sicut quando quaeritur: Quo modo est intellectus? Et: Quo modo est pars in parte, et partes in toto, et totum in suis partibus? Et: Quo modo transmutat similitudinem suam extra se? Ad quod respondendum est, quod subiective per illum modum, per quem est deductus per species supra dictas. Et intelligit obiective per illum modum, quem habet inveniendo medium, existens inter subiectum et praedicatum, et figuris designatum, multiplicando species peregrinas, a sensu et imaginatione abstractas, quae in suo proprio intelligibili sunt caracterizatae et intellectae.

K‑2. Secunda regula de K habet quattuor species. Videlicet quando quaeritur: Intellectus cum quo est? Et: Cum quo est pars in parte, et partes in toto, et totum in partibus suis? Et: Cum quo transmittit similitudinem suam extra? Ad quod respondendum est, quod ipse est cum suis correlativis, sine quibus non potest esse nec intelligere. Et intelligit enim cum speciebus peregrinis, de quibus facit instrumentum ad intelligendum.

Diximus de regulis. Cum quibus intellectus solvit quaestiones, deducendo eas per regulas, respiciendo, quid significat regula et eius species subiective, deducendo quaestionem per principia et regulas, intellectu obiectando illam quaestionem dubitabilem cum definitionibus principiorum, eligendo, intelligendo intelligibili affirmantem aut negantem; et quod ipse intellectus sit a dubitatione separatus.




De quinta parte

Quae est de tabula


Tabula ista est subiectum, in quo intellectus se facit universalem, eo quia intelligit et abstrahit ab ipso multa particularia omnium materiarum, discurrendo principia per particularia obiective, et regulas subiective, applicando cuilibet quaestioni viginti rationes, declarando ipsam quaestionem; et a qualibet camera ipsius columnae abstrahitur una ratio.

Tabula habet septem columnas, ut patet. In quibus implicantur octoginta quattuor columnae, explicatae in Arte magna. In ipsa tabula T[5] significat, quod litterae, quae sunt a parte ante T, sunt de prima figura; et quae sunt post T, sunt de secunda figura.




BCDT               CDET               DEFT               EFGT               FGHT               GHIT               HIKT

BCTB               CDTC               DETD               EFTE               FGTF               GHTG               HITH

BCTC               CDTD               DETE               EFTF               FGTG               GHTH               HITI

BCTD               CDTE               DETF               EFTG               FGTH               GHTI               HITK

BDTB               CETC               DFTD               EGTE               FHTF               GITG               HKTH

BDTC               CETD               DFTE               EGTF               FHTG               GITH               HKTI

BDTD               CETE               DFTF               EGTG               FHTH               GITI               HKTK

BTBC               CTCD               DTDE               ETEF               FTFG               GTGH               HTHI

BTBD               CTCE               DTDF               ETEG               FTFH               GTGI               HTHK

BTCD               CTDE               DTEF               ETFG               FTGH               GTHI               HTIK

CDTB               DETC               EFTD               FGTE               GHTF               HITG               IKTH

CDTC               DETD               EFTE               FGTF               GHTG               HITH               IKTI

CDTD               DETE               EFTF               FGTG               GHTH               HITI               IKTK

CTBC               DTCD               ETDE               FTEF               GTFG               HTGH               ITHI

CTBD               DTCE               ETDF               FTEG               GTFH               HTGI               ITHK

CTCD               DTDE               ETEF               FTFG               GTGH               HTHI               ITIK

DTBC               ETCD               FTDE               GTEF               HTFG               ITGH               KTHI

DTBD               ETCE               FTDF               GTEG               HTFH               ITGI               KTHK

DTCD               ETDE               FTEF               GTFG               HTGH               ITHI               KTIK

TBCD               TCDE               TDEF               TEFG               TFGH               TGHI               THIK


Per ipsam tabulam intellectus est ascensivus et descensivus. Ascensivus est, quia ascendit ad priora et generaliora. Descensivus est, quia descendit ad posteriora et particularia. Adhuc est copulativus, eo quod copulat columnas; sicut columna BCD copulatur cum columna CDE; et sic de aliis.




De sexta parte

Quae est de evacuatione tertiae figurae


In tertia figura intellectus evacuat cameras, eo quia abstrahit ab ipsis tantum, quantum potest, recipiendo a qualibet camera ea, quae significant litterae, ut applicent illa significata ad propositum; et sic facit se applicativum et investigativum et inventivum. Et de hoc dabimus exemplum in una camera. Et sicut sequitur de illa, ita sequitur de aliis.

De camera BC intellectus haurit duodecim propositiones, dicendo sic: Bonitas est magna, bonitas est differens, bonitas est concordans. Magnitudo est bona, magnitudo est differens, magnitudo est concordans. Differentia est bona, differentia est magna, differentia est concordans. Concordantia est bona, concordantia est magna, concordantia est differens. Factis istis duodecim propositionibus, mutando subiectum in praedicatum, et e converso, sic camera est evacuata ipsis propositionibus.

Deinde evacuet eam duodecim mediis. Et dicuntur media, eo quia consistunt inter subiectum et praedicatum, cum quibus conveniunt genere aut specie. Et cum illis medii intellectus facit se disputativum et determinativum. Ut cum dicitur: Omne id, quod magnificatur a magnitudine, est magnum. Bonitas magnificatur a magnitudine; ergo bonitas est magna. Et sic de aliis, etc.

Et facta ista evacuatione, intellectus evacuet ipsam cameram viginti quattuor quaestionibus, eo quia in qualibet propositione sunt duae quaestiones implicite. Et hoc sic: Bonitas est magna: Utrum bonitas sit magna? Quid est bonitas magna? Bonitas est differens: Utrum bonitas est differens? Quid est bonitas differens? Bonitas est concordans: Utrum bonitas sit concordans? Quid est bonitas concordans? Magnitudo est bona: Utrum magnitudo sit bona? Quid est magnitudo bona? Magnitudo est differens: Utrum magnitudo sit differens? Quid est magnitudo differens? Magnitudo est concordans: Utrum magnitudo sit concordans? Quid est magnitudo concordans? Differentia est bona: Utrum differentia sit bona? Et: Quid est differentia bona? Differentia est magna: Utrum differentia sit magna? Et: Quid est differentia magna? Differentia est concordans: Utrum differentia sit concordans? Et: Quid est differentia concordans? Concordantia est bona: Utrum concordantia sit bona? Et: Quid est concordantia bona? Concordantia est magna: Utrum concordantia sit magna? Quid est concordantia magna? Concordantia est differens: Utrum concordantia sit differens? Quid est concordantia differens?

Facta ista evacuatione quaestionum, intellectus evacuet cameram cum definitionibus bonitatis et magnitudinis, et cum tribus speciebus differentiae et concordantiae, ut patet in secunda figura. Deinde evacuet cameram cum tribus speciebus regulae B, et cum quattuor speciebus regulae C; et expedita ista evacuatione, intellectus solvat praedictas quaestiones in illa evacuatione, sequendo condiciones camerae, affirmando aut negando. Et sic intellectus expellit de camera dubitationes, et consistit in illa quietus et assertivus. Et etiam cognoscit se valde generalem et artificiatum, et de magna scientia habituatum.




De septima parte

Quae est de multiplicatione quartae figurae


Multiplicatio quartae figurae consistit in hoc, videlicet quod prima camera BCD in quarta figura sive in tabula significat, quod B unam condicionem habet cum C, et aliam cum D; et C unam condicionem habet cum B, et aliam cum D; et D unam condicionem habet cum B, et aliam cum C. Et sic sunt in ipsa camera sex condiciones, cum quibus intellectus se condicionat et disponit ad investigandum et inveniendum, et obiciendum et probandum, et ad determinandum.

Post istas sex condiciones intellectus acquirit alias sex condiciones, volvendo circulum minorem, ponendo suum E sub C circuli mediocris, sub quo erat suum D. Et quia mutata est camera, idcirco mutantur eius condiciones. Et sic intellectus habituat se de duodecim condicionibus; et sic per alias cameras, multiplicando columnas et volvendo illas.

Condiciones, quas intellectus multiplicat per istum modum, sunt difficiles ad numerandum. Nam de qualibet camera potest intellectus sic evacuare triginta propositiones et nonaginta quaestiones, sicut de camera BC tertiae figurae sunt duodecim propositiones et viginti quattuor quaestiones.

Et in isto passu cognoscit se intellectus valde generalem et artificiatum super alium intellectum, ignorantem istam Artem, deducendo ipsum[6] ad multa inconvenientia et impossibilia. Et sic sophista coram tali intellectu non potest stare, eo quia talis intellectus artistae huius Artis utitur condicionibus primitivis et naturalibus; sophista autem secundariis et extra naturam consideratis; ut patet in Arte magna.




De octava parte

Quae est de mixtione principiorum et regularum


In parte ista intellectus miscet unum principium cum alio, discurrendo quodlibet principium per omnia principia cum sua definitione, discurrendo quodlibet principium per omnes species regularum. Et per talem discursum intellectus habet notitiam de quolibet principio. Et tot vicibus, quot miscet ipsum diversimode, habet notitiam diversam ab ipso. Et tot media, quae intellectus invenit ad concludendum, quis possit numerare, intellectu evacuante ipsam mixtionem, sicut evacuare cameram BC, ut supra dictum est?

Ista mixtio est centrum et fundamentum ad inveniendum multas propositiones, quaestiones et media, condiciones et solutiones, et etiam obiectiones. Sed hoc exemplificare dimittimus intellectui bene intuenti, causa brevitatis, et quia in Arte magna est declaratus et exemplificatus modus mixtionis.

Ulterius: Haec mixtio est subiectum et refugium artistae huius Artis, ut inveniat in ipsa, quidquid vult, ad placitum. Nam si indiget aliquo, quod sit de genere bonitatis, discurrat ipsam bonitatem per omnia principia et regulas, et inveniet de ipsa, quidquid intelligere voluerit. Et sicut dicimus de bonitate, ita potest dici de aliis principiis. Ista mixtio est condicionata et ordinata; sicut una res est distincta ab alia. Nam si discurratur divina bonitas per principia et regulas, ipse quidem discursus divinae bonitatis requirit altiores definitiones et species regularum, quam discursus bonitatis angeli; et discursus bonitatis angeli, quam discursus bonitatis hominis; et discursus bonitatis hominis, quam discursus bonitatis leonis. Et sic de aliis suo modo.




De nona parte

Quae est de novem subiectis


In parte ista ponuntur novem subiecta, in alphabeto significata; in quibus cadit, quidquid est, et extra ipsa nihil est. Primum subiectum est Deus, per B significatum. Secundum subiectum est angelus, per C significatum. Tertium subiectum est caelum, per D significatum. Quartum subiectum est homo, per E significatum. Quintum est imaginatio, per F significatum. Sextum subiectum est sensitiva, per G significatum. Septimum est vegetativa, per H significatum. Octavum est elementativa, per I significatum. Nonum et ultimum est instrumentalitas, per K significatum.

Quoniam in Arte magna quodlibet subiectum est deductum per principia et regulas, idcirco ipsa hic non discurrimus, quia hanc Artem breviorem illa volumus agere, et quia illa deductio in hac Arte est implicata. Propter quod illam dimittimus intellectui intuenti bene. Et sufficit exemplum, datum in tertia figura, in qua applicamus omnia principia ad bonitatem. Et etiam ad intellectum omnes regulas huius Artis.

Tractatus istorum subiectorum consideramus cum quattuor condicionibus, ut per eas intellectus sit condicionatus ad discurrendum praedicta subiecta per principia et regulas condicionaliter, secundum quod quodlibet subiectum est condicionatum per suam naturam et essentiam. Nam divina bonitas unam condicionem habet in Deo; et bonitas angelica aliam in ipso angelo; et sic de aliis suo modo. Et hoc idem sequitur de regulis suo modo.

Prima condicio haec est, videlicet ut quodlibet subiectum habeat suam definitionem, cum qua sit differens ab omni alio subiecto. Et si quaeratur aliquid de ipso subiecto, quod respondeatur, tali modo affirmando vel negando, ut definitiones principiorum conveniant cum ipsa definitione; et sic de regulis, sine aliqua laesione principiorum et regularum.

Secunda condicio est, quod in iudicio sive in practica conservetur differentia subiectorum. Sicut divina bonitas, quae differt a bonitate angelica per infinitatem et aeternitatem, eo quia talis bonitas est ei ratio, ut agat bonum infinitum et aeternum. Bonitas enim angelica nequaquam; finita et nova est.

Tertia condicio est, quod concordantia, quae est inter unum subiectum et aliud subiectum, non destruatur; sicut concordantia, quae est inter Deum et angelum. Concordant enim in spiritualitate. Et sic de aliis suo modo potest dici.

Quarta condicio est, quod secundum quod unum subiectum est nobilius et altius, ei attribuantur altiora et nobiliora principia et regulae, quam alteri. Sicut Deus, qui est altius et nobilius subiectum, quam angelus, etc.; angelus, quam homo; et sic de aliis suo modo.




Deus est discursibilis per principia et regulas. Nam Deus est bonus, magnus, etc. De ipso multae definitiones possunt dari, largo modo definiendo. Sed hic unam ei damus: Deus est ens, quod extra se non indiget aliquo. In ipso namque totaliter sunt omnes perfectiones.

Cum illa quidem definitione est Deus differens ab omni alio ente. Omnia enim alia entia indigent aliquo extra se.

In Deo non est aliqua contrarietas nec minoritas, quia principia privativa et defectiva sunt.

Verumtamen in Deo est maioritas respectu aliorum entium. Et aequalitas; nam aequalia principia habet, videlicet bonitatem et magnitudinem, etc., et aequales actus et relationes habet.

In Deo est differentia correlativorum, sine qua ipsi correlativi nequaquam esse possunt; nec Deus absque ipsis posset habere actionem intrinsecam infinitam et aeternam; immo sine ipsis omnes suae rationes essent otiosae; quod est valde impossibile.

In Deo est concordantia, ut cum ipsa distet infinite et aeterne a contrarietate, et sua correlativa conveniant infinite et aeterne in una essentia et natura; et sic de suis rationibus potest dici.

In Deo non est quantitas, nec tempus, nec ullum accidens. Ratio huius est, quia substantia sua ab omni accidente est segregata et denudata; nam infinita et aeterna est. Deo sic condicionato per quattuor condiciones ante dictas, videlicet quod intellectus intelligit se condicionatum ad intelligendum Deum et ea, quae de ipso dici possunt per principia et regulas, Deo appropriatas, ac cognoscit et intelligit, quod si angelus habet naturale posse in se, et sic de aliis, multo magis Deus, cum sit subiectum magis altum; ut patet per locum a minori ad maius.




Angelus est deducibilis per principia et regulas. Ipse quidem naturalem bonitatem, magnitudinem, durationem habet, etc. Et definitur sic: Angelus est spiritus, corpori non coniunctus.

In ipso non est contrarietas naturalis, nam incorruptibilis est. In ipso est materia de ‑bilibus, scilicet de bonificabili et magnificabili, etc., ut per secundam speciem D significatum est.

In angelo est maioritas, eo quia est magis similis Deo, quam homo; quia altiora principia et regulas habet, quam homo. Et in isto passu cognoscit intellectus, quod si homo non potest uti sensibilibus absque organis, non sequitur propter hoc, quod angelus non possit sine organo; nam angelus natura est superior. Et in isto passu cognoscit intellectus, quod angeli possunt loqui inter se et agere in nobis absque organo, et transire ab uno loco ad alium sine medio; et sic de aliis, ut patet per intellectum, discursum per regulas.

In angelo est differentia. Nam suus intellectus, voluntas et memoria differentes sunt inter se.

Aequalitas intelligendi, amandi et recolendi est in angelo, ratione obiecti supremi, ut Deus, qui aequaliter est intelligibilis, amabilis et recolibilis.

In angelo est minoritas; nam ex nihilo ipse est creatus.




Caelum habet bonitatem naturalem, magnitudinem et durationem, etc. Et definitur sic: Caelum est prima substantia mobilis.

In eo non est contrarietas. Non enim est ex principiis contrariis compositum. In ipso enim sunt instinctus et appetitus naturales, et per consequens motus, sine quo non posset habere naturam, instinctum et appetitum.

Verumtamen in eo est principium. Efficiens enim est in inferioribus; et etiam est constitutum ex sua forma et materia specifica, ut agat per suam speciem.

Suus motus est ei finis et quies.

Caelum est in suo loco, sicut corpus in sua superficie.

Adhuc est in tempore. Ipsum namque novum est; et est etiam in tempore, sicut efficiens in suo effectu. Et sic de aliis suis accidentibus suo modo.




Homo est compositus ex anima et corpore. Ratione cuius deductibilis est per principia et regulas duobus modis, videlicet modo spirituali et modo corporali. Et definitur sic: Homo est animal homificans. In homine sunt omnia principia et regulae dupliciter propter duplicitatem naturae, scilicet spiritualis et corporalis, ex quibus est constitutus. Et ideo est magis generalis, quam aliud ens creatum. Ratione cuius potest dici procul dubio, quod homo est maior pars mundi.




In imaginativa sunt principia et regulae specifice ad imaginandum imaginabilia; sicut in adamante ad attrahendum ferrum. Et definitur sic: Imaginativa est illa potentia, cui proprie competit imaginare. Et ideo imaginativa ducta est per principia et regulas, quae conveniunt imaginativae. Intellectus quidem de ipsa habet magnam notitiam, etiam de his, quae sibi conveniunt; imaginativa abstrahit speciem a sensatis cum sensibus particularibus, et hoc cum suis correlativis, per secundam speciem C significatis. Et cum bonitate facit species illas bonas; et cum magnitudine magnificat illas; sicut quando imaginatur unum magnum montem aureum. Cum minoritate autem minorificat eas; sicut quando imaginatur unum punctum indivisibilem. Imaginativa habet instinctum, sicut bruta animalia habent industriam ad vivendum, et sicut capra ad evitandum lupum. Imaginativa habet appetitum ad imaginandum imaginabile, ut quiescat in illo, imaginando illud.

Sensus particulares utentes sensibilibus impediunt imaginativae suum actum, quod non potest habere; sicut videns cum oculis coloratum. Et tunc temporis imaginativa non potest habere suum actum, videlicet quia imaginari non potest imaginabile peregrinum, quousque habens oculos claudit illos, et tunc imaginativa habet suum actum, sive potest habere illum.

Videns magis attingit coloratum videndo, quam imaginando; sensatum enim est magis circa ipsum sensum. Imaginativa autem mediante sensu imaginabile attingit. Imaginativa non est ita generalis potentia in sensatis, sicut sensitiva; ut patet per tactivam, cum qua homo tenens lapidem in uno et eodem tempore sentit diversa plura, videlicet lapidis ponderositatem, frigiditatem, asperitatem atque duritiem; imaginativa autem nequaquam, nisi successive. Et sic de aliis similibus istis. Et haec sufficiant causa brevitatis.




Principia et regulae sunt in sensitiva per modum specificum. Nam unum posse habet per visum; aliud per auditum, etc. Et hoc maxime faciunt duae proprietates, instinctus et appetitus. Et definitur sic: Sensitiva est potentia, cui proprie competit sentire. Sensitiva causat sensata cum suis principiis et regulis specificis. Ipsa est generalis per sensum communem; particularis autem per sensus particulares. Per sensum communem habet correlativos communes; per particulares autem sensus habet correlativos particulares. Vita radicalis sensitivae vivit ex vita vegetabili, cum quo est connexa, et in ea plantata, sicut vegetativa in elementativa. Sensitiva per omnes sensus sensat obiecta; sicut per visum sensat coloratum, et per auditum vocem, mediante affatu, ei nominante illam. Absque enim affatu auditus quidem non potest sensare vocem. Et in isto passu cognoscit intellectus, quod affatus sit sensus.




In vegetativa sunt principia et regulae specifice, cum quibus plantae agunt secundum suas species, in quibus sunt. Piper enim agit secundum suam speciem, et rosa secundum suam, et lilium secundum suam, etc. Principia vegetativae condensiora sunt, quam sensitivae principia; et sic sensitivae[7] principia, quam imaginativae principia. Et definitur sic: Vegetativa est potentia, cui proprie competit vegetare. Ipsa quidem sic vegetat elementata suo modo, sicut sensitiva sensat vegetata sive elementata. Vegetativa transsubstantiat elementativam in suam speciem per modum generationis; et ex illa vivit, crescit et nutritur. Vegetativa quidem moritur, elementativa sibi deficiente; sicut lumen moritur in lampade, oleo deficiente.




In elementativa sunt principia et regulae specifice, cum quibus habet multas species; ut aurum et argentum, et huiusmodi. Et definitur sic: Elementativa est potentia, cui proprie competit elementare. Ipsa habet correlativos communes, sicut et sensitiva; et sic de suis particularibus potest dici, videlicet de igne, aere, aqua, terra. Quae habent suos correlativos, sine quibus ipsa elementa esse non possunt; sicut et correlativa absque elementis non possunt esse, quae sunt ultima fundamenta ipsius elementativae. Et elementativa per ipsa habet punctos, lineas et figuras, longum, latum et profundum, et corpus plenum, qualitates et complexiones, duritiem, asperitatem, levitatem, ponderositatem, etc. Et in isto passu cognoscit intellectus, quod elementa sunt actualiter in elementatis, tamen remisso modo. Nam aliter elementata non haberent, ex quo essent; nec essent de genere substantiae; neque haberent formam, materiam, motum, instinctum, longum, latum, plenum, neque appetitum; quod est valde impossibile et absurdum dicere.




Istud subiectum est de instrumentalitate. Et consideratur duobus modis, scilicet naturaliter; sicut oculus, qui est instrumentum ad videndum. Et moraliter; sicut iustitia ad iudicandum, et martellus ad fabricandum.

Instrumentum quidem naturale potest cognosci, deducendo ipsum per principia et regulas huius Artis, specifico modo. Similiter et instrumentum morale per eadem principia et regulas, suo modo specifico.

Differunt enim inter se instrumenta naturalia et moralia. Talem autem deductionem sive discursum dimittimus intellectui bene intuenti. Et si intellectus artistae deficit in tali deductione, recurrat ad Artem magnam, in qua largius tractamus de moralibus. Sed quia de moralibus mentionem facimus in alphabeto, idcirco volumus definire instrumenta moralia, ut per definitiones et principia et regulas artista habeat notitiam de moralibus.

1. Instrumentativa est potentia, cum qua moralis agit moraliter.

2. Iustitia est habitus, cum quo iustus agit iuste.

3. Prudentia est habitus, cum quo prudens utitur prudenter.

4. Fortitudo est habitus, cum quo fortis corde agit viriliter.

5. Temperantia est habitus, cum quo temperatus utitur in agendo temperate.

6. Fides est habitus, cum quo aliquis credit id esse verum, quod non sentit nec intelligit.

7. Spes est habitus, cum quo aliquis sperat veniam a Domino dari et gloriam, et confidit se in suo bono et potenti amico.

8. Caritas est virtus, cum qua habens propria bona illa facit communia.

9. Patientia est habitus, cum quo patiens vincit, et non vincitur.

10. Pietas est habitus, cum quo pius dolet de dolore proximi sui.

11. Avaritia est habitus, cum quo dives est pauper et mendicat.

12. Gula est habitus, cum quo gulosus est incarceratus in posterum in infirmitate et paupertate.

13. Luxuria est habitus, cum quo homo utitur suis potentiis indebite et contra matrimonium.

14. Superbia est habitus, cum quo homo superbus conatur hominibus superesse; et est contra humilitatem.

15. Accidia est habitus, cum quo accidiosus condolet de bonis alterius, et congaudet de malis illius.

16. Invidia est habitus, cum quo invidiosus appetit iniuste bona alterius.

17. Ira est habitus, cum quo iratus ligat suam deliberationem et libertatem.

18. Mendacium est habitus, cum quo mendax fatur sive testatur contra rei veritatem.

19. Inconstantia est habitus, cum quo inconstans est multifarie variabilis.

Dictum est de novem subiectis. De quibus artista potest habere notitiam, discurrendo ipsa per principia et regulas huius Artis.




Decima pars

Quae est de applicatione


Applicatio dividitur in tres partes. Prima est, quando applicatur implicitum ad explicitum. Secunda est, quando abstractum applicatur ad concretum. Tertia, quando quaestio applicatur ad loca huius Artis. Et primo de prima parte sic dicimus:

1. Si termini quaestionis sunt impliciti, applicentur ad terminos huius Artis applicatos[8]; sicut quando quaeritur: Utrum Deus sit? Aut: Utrum angeli sint? Et sic de aliis applicentur ad bonitatem, magnitudinem, etc., videlicet: Utrum sit bonum, magnum[9], etc. esse Deum et esse angelum?

2. De secunda parte sic est dicendum: Si termini quaestionis sunt abstracti, applicentur ad suos terminos concretos, sicut bonitas ad bonum, magnitudo ad magnum, color ad coloratum et sic de aliis.

Et videatur, per quem modum se habeat terminus abstractus et terminus concretus, discurrendo per principia et regulas.

3. Tertia pars est de applicatione ad loca. Et dividitur in tredecim partes. Quae sunt hae, videlicet: (1) prima figura, (2) secunda, (3) tertia, (4) quarta figura, (5) definitiones, (6) regulae, (7) tabula, (8) evacuatio tertiae figurae, (9) multiplicatio quartae figurae, (10) mixtio[10] principiorum et regularum, et (11) novem subiecta, (12) centum formae, (13) quaestiones.

1‑11. Istis partibus praenominatis applicentur materiae quaestionum, secundum quod eis competit. Nam si materia quaestionis competit primae figurae, ipsa applicetur ad primam figuram, et solutio quaestionis hauriatur a textu ipsius figurae, tali modo affirmando aut negando, quod textus remaneat illaesus. Et sicut diximus de prima figura, ita potest dici de aliis partibus suo modo. Et haec de applicatione sufficiant suo modo causa brevitatis. Et si intellectus artistae deficit in applicando terminos, recurrat ad Artem magnam. Nam in ea de his largius pertractatur.




In ista parte ponuntur centum formae cum earum definitionibus, ut subiectum extendatur ad intellectum. Nam per formarum definitiones intellectus quidem erit condicionatus ad discurrendum illas per principia et regulas. Et per talem discursum intellectus habebit notitiam de formis, positis in quaestionibus, definitionibus. Ideo formae cum suis definitionibus sunt hae:

1. Entitas est causa, ratione cuius aliquod ens causat aliud ens.

2. Essentia est forma, ab esse abstracta et in eo sustentata.

3. Unitas est forma, cui proprie competit unire.

4. Pluralitas est forma, aggregata ex pluribus, numero differentibus.

5. Natura est forma, cui proprie competit naturare.

6. Genus est ens valde consideratum et valde confusum, quod de pluribus differentibus specie praedicatur.

7. Species est ens, quod de pluribus differentibus numero praedicatur.

8. Individuitas est terminus, qui magis distat a genere, quam aliud ens.

9. Proprietas est forma, cum qua agens specifice agit.

10. Simplicitas est forma, quae magis distat a compositione, quam aliquod aliud ens.

11. Compositio est forma, aggregata ex pluribus essentiis.

12. Forma est essentia, cum qua agens agit in materiam.

13. Materia est essentia simpliciter passiva.

14. Substantia est ens, per se existens.

15. Accidens est forma, non per se existens, nec ad suum finem principaliter se habens.

16. Quantitas est ens, ratione cuius subiectum est quantum, et cum ea ipsum agit quantum.

17. Qualitas est ens, ratione cuius principia sunt qualia.

18. Relatio est forma respectiva ad multa diversa, sine quibus non potest esse.

19. Actio est forma, inhaerens passo.

20. Passio est ens, subsistens et inhaerens actioni.

21. Habitus est forma, qua subiectum induitur.

22. Situs est positio partium, recte et debite ordinatarum in subiecto.

23. Tempus est ens, in quo entia creata sunt incepta et nova. Vel: Tempus est ens, ex multis nunc constitutum secundum ante et post.

24. Locus est accidens, per quod entia sunt locata. Vel: Locus est superficies, ambiens et continens immediate partes intraneas corporis.

25. Motus est instrumentum, cum quo movens movet motum. Vel: Motus est id, quod sapit naturam principii, medii et finis.

26. Immobilitas est ens, nullum appetitum habens ad movendum.

27. Instinctus est figuralitas et similitudo intellectus.

28. Appetitus est forma et similitudo voluntatis.

29. Attractio est forma, cum qua attrahens attrahit attractum. Vel: Attractio est quaedam forma, habens instinctum et appetitum attrahendi aliquid ad subiectum.

30. Receptio est forma, cum qua recipiens recipit receptum. Vel: Receptio est quaedam forma, habens instinctum et appetitum recipiendi aliquid in subiecto.

31. Phantasia est similitudo, abstracta a rebus per imaginationem.

32. Plenitudo est forma, a vacuitate remota.

33. Diffusio est forma, cum qua diffundens diffundit diffusibile.

34. Digestio est forma, per quam digerens digerit digestibile.

35. Expulsio est forma, cum qua natura expellit ea, quae non competunt subiecto.

36. Significatio est revelatio secretorum, cum signo demonstratorum.

37. Pulchritudo est quaedam forma speciosa, recepta a visu vel auditu vel imaginatione vel conceptu vel delectatione.

38. Novitas est forma, ratione cuius subiectum habituatur novis habitibus.

39. Idea in Deo est Deus. Idea autem in creatione est creatura.

40. Mathematica[11] est forma, cum qua intellectus humanus denudat substantiam ab accidentibus.

41. Ens, in potentia existens, est forma in subiecto existens absque motu, quantitate, qualitate, et huiusmodi.

42. Punctuitas est essentia puncti naturalis, existentis minoris partis corporis.

43. Linea est longitudo, constituta ex pluribus punctis continuis, cuius extremitates sunt duo puncta.

44. Triangulus est figura, habens tres angulos acutos, tribus lineis contentos.

45. Quadrangulus est figura, habens quattuor angulos rectos.

46. Circulus est figura, linea circulari contenta.

47. Corpus est substantia, ex punctis, lineis et angulis plena.

48. Figura est accidens, constitutum ex situ et habitu.

49. Generales rectitudines sunt sex, ex quibus corpus est centrum per lineas diametrales.

50. Monstruitas est deviatio motus naturae.

51. Derivatio est subiectum materiale, per quod particulare descendit ab universali.

52. Umbra est habitus privationis.

53. Speculum est corpus diaphanum, dispositum ad recipien­dum omnes figuras, ei repraesentatas.

54. Color est habitus, per figuram contentus.

55. Proportio est forma, cui proprie competit proportionare.

56. Dispositio est forma, cui proprie competit disponere.

57. Creatio in aeternitate est idea; in tempore autem creatura est.

58. Praedestinatio in sapientia Dei est idea; in creatione autem est creatura.

59. Misericordia in aeternitate est idea; in praedestinato autem est creatura.

60. Necessitas est forma, quae aliter se non potest habere. Sed necessitatus est ens, continens illam.

61. Fortuna est accidens, inhaerens subiecto. Sed fortunatus est homo, dispositus ad illam.

62. Ordinatio est forma, cui proprie competit ordinare. Ordinatus autem est suum proprium subiectum.

63. Consilium est dubitabilis propositio; et consultus est sua quies.

64. Gratia est forma primitiva, in gratiato posita sine gratiati merito.

65. Perfectio est forma, cui proprie competit perficere in subiecto perfecto.

66. Declaratio est forma, in qua intellectus quiescit distinguendo. Declaratus autem est suum subiectum, in quo declaratio est habitus.

67. Transsubstantiatio est actus naturae in transsubstantiato, denudata forma antiqua et induta forma nova.

68. Alteratio est forma, nata in alterato.

69. Infinitas est forma, habens actum infinitum, ab omni finito remota.

70. Deceptio est habitus positivus decipientis; et est habitus privativus decepti.

71. Honor est habitus activus in honorante; passivus autem est in honorato.

72. Capacitas est forma, cum qua capax tantum potest continere et recipere, quantum potest ei evenire.

73. Existentia est forma, cum qua existens existit id, quod est. Agentia est forma, movens existentem ad terminum ad quem.

74. Comprehensio est similitudo infinitatis, et apprehensio finitatis.

75. Inventio est forma, cum qua intellectus invenit inventum.

76. Similitudo est forma, cum qua assimilans assimilat sibi suum assimilatum.

77. Antecedens est forma, causans consequens. Consequens autem est subiectum, in quo antecedens quiescit.

78. Potentia est forma, cum qua intellectus attingit obiectum. Obiectum autem est subiectum, in quo intellectus quiescit. Actus est connexio potentiae et obiecti.

79. Generatio in creaturis est forma, cum qua agens causat formas novas. Corruptio est forma, cum qua corrumpens privat formas antiquas. Privatio autem existit in medio ipsarum.

80. Theologia est scientia, quae loquitur de Deo.

81. Philosophia est subiectum, per quod intellectus se contrahit ad omnes scientias.

82. Geometria est ars, inventa ad mensurandum lineas, angulos et figuras.

83. Astronomia est ars, cum qua astronomus cognoscit virtutes et motus, quos caelum habet in inferioribus effective.

84. Arithmetica est ars, inventa ad numerandum multas unitates.

85. Musica est ars, inventa ad ordinandum multas voces concordantes in uno cantu.

86. Rhetorica est ars, inventa, cum qua rhetoricus ornat et colorat sua verba.

87. Logica est ars, cum qua logicus invenit naturalem coniunctionem inter subiectum et praedicatum.

88. Grammatica est ars inveniendi modum recte loquendi recteque scribendi.

89. Moralitas est habitus ad agendum bonum sive malum.

90. Politica est ars, cum qua burgenses procurant publicam utilitatem civitatum.

91. Ius est actus, regulatus in homine, de iustitia habituato.

92. Medicina est habitus, cum quo medicus procurat sanitatem patientis.

93. Regimen est forma, cum qua princeps regit populum suum.

94. Militia est habitus, cum quo miles iuvat principem, ut iustitiam possit tenere.

95. Mercatura est habitus, cum quo mercator scit emere et vendere.

96. Navigatio est ars, cum qua nautae per mare sciunt navigare.

97. Conscientia est forma, cum qua intellectus affligit animam de commissis.

98. Praedicatio est forma, cum qua praedicator informat populum ad habendum bonos mores, evitando malos.

99. Oratio est forma, cum qua orans loquitur Deo sanctifice.

100. Memoria est ens, cum quo entia sunt recolibilia.




De undecima parte

Quae est de quaestionibus


Haec pars dividitur in duodecim partes seu loca, disposita et proportionata ad quaestiones, secundum materiae diversitatem ex qua sunt. Nam in uno loco sive parte est significata solutio unius quaestionis, et in alio loco solutio alterius quaestionis. Propter quod diversimode applicabimus quaestiones ad praedicta loca.

Et hoc duobus modis, videlicet faciemus aliquas quaestiones quas solvemus; et alias, quas non solvemus, similiter faciemus. Et istas dimittemus artistae bene intuenti, ut ipse bene abstrahat solutionem ab illa parte sive loco, cui quaestiones transmittemus; nam in illa parte sive loco solutio est significata. Hic vero paucas quaestiones faciemus et solvemus causa brevitatis. Nam haec Ars abstracta est ab Arte magna, ut ipsa brevius tractetur, ut intellectus sub paucis verbis apprehendat multa. Et sic intellectus est magis universalis. Et per solutiones istarum quaestionum, sic positas seu datas, poterit dari solutio aliarum quaestionum suo modo.

Loca sive partes, ad quas transmittemus quaestiones, sunt duodecim, ut iam supra dictum est, videlicet: (1) prima figura, (2) secunda figura, et (3) tertia figura, (4) quarta figura, (5) definitiones, (6) regulae, (7) tabula, (8) evacuatio tertiae figurae (9) multiplicatio quartae figurae, (10) mixtio principiorum et regularum, (11) novem subiecta, (12) centum formae.

Et primo de prima parte sive loco dicemus.




1. Quaestio: Utrum sit aliquod ens, in quo subiectum et praedicatum convertantur in identitate essentiae, naturae et numeri per totam primam figuram? Et est respondendum, quod sic. Nam alias conversio subiecti et praedicati et aequalitas essent destructae absolute; et aeternitas esset superius per infinitatem durationis, et sua bonitas, magnitudo, potestas, etc. essent inferius per finitatem; quod est impossibile.

2. Quaeritur: Quid est illud ens, in quo subiectum et praedicatum convertuntur? Et respondendum est, quod Deus est illud ens. Talis quidem conversio non potest esse, nisi in subiecto infinito et aeterno.

3. Quaeritur: Utrum divina bonitas habeat ita in se magnam bonificationem, sicut divinus intellectus intellectionem?

4. Quaeritur: Quare Deus ita in se habet magnam agentiam, sicut existentiam?

5. Quaeritur: Deus de quo potest tantum, quantum ipse est?

6. Quaeritur: Quare homo et animal non convertuntur? Et ad hoc respondendum est: Ex eo, quia conversio non potest fieri inter maius et minus, sed inter aequalia.

7. Quaeritur: Utrum in angelo sua potestas, intellectus et voluntas convertantur? Et respondendum est: Non. Alioquin ipse posset habere ita infinitum actum et aeternum, sicut Deus.




Quaestiones secundae figurae tribus modis possunt fieri. Sicut homo et leo, qui per differentiam differunt specie; et per concordantiam conveniunt in genere; et per contrarietatem contrariantur, videlicet per corruptibile et incorruptibile. Et sic de aliis suo modo.

8. Quaeritur: Utrum differentia sit magis generalis, quam concordantia et contrarietas? Ad quod respondendum est, quod sic, eo quia ubicumque est concordantia et contrarietas, est differentia; sed non e converso in omnibus. In multis enim reperitur differentia et concordantia, et tamen in illis non est contrarietas naturaliter; sicut in entibus spiritualibus.

9. Quaeritur: Quid est maius principium, concordantia aut contrarietas? Dicendum est, quod concordantia. A concordantia descendunt principia positiva, a contrarietate autem privativa.

10. Quaeritur: Utrum ista definitio sit magis ostensiva, dicendo sic: Homo est animal homificans; vel: Homo est ens, cui proprie competit homificare, quam ista: Homo est animal rationale mortale? Et respondendum est, quod sic. Ratio huius est, quia homificatio soli homini competit, rationabilitas autem et mortalitas[12] multis.

Per triangulum principii, medii et finis possunt fieri quaestiones tribus modis. Primus modus est, quando quaeritur:

11. Quare est una prima causa et non plures? Cui respondendum est, ex eo, ut unus finis sit infinitus.

Secundus modus est, quando quaeritur:

12. Utrum medium, existens inter subiectum et praedicatum, habeat quantitatem continuam aut discretam? Et est respondendum, quod continuam habet, respectu medii extremitatum; discretam autem, respectu medii coniunctionis et mensurationis.

Tertius modus est, quando quaeritur:

13. Qualis finis est ultimus in subiecto? Et respondendum est, quod finis proprius, sed non appropriatus.

Per triangulum maioritatis[13], aequalitatis et minoritatis possunt fieri quaestiones tribus modis. Per maioritatem, sicut quando quaeritur:

14. Quare Deus est supra angelum, et angelus supra hominem? Et respondendum est, quod Deus est supra angelum, eo quia bonitas divina et magnitudo, etc. distant per infinitatem a quantitate, et per aeternitatem a tempore; bonitas autem angeli et magnitudo, etc. non; sed ipsa sunt supra bonitatem, magnitudinem hominis, etc., eo quia subiectum, in quo sunt, distat a divisione et susceptione; sed bonitas, magnitudo, etc. corporis hominis non.

Secundus modus est, quando quaeritur:

15. In anima quare intellectus, voluntas et memoria sunt aequales per essentiam? Cui respondendum est: Ex eo, quia prima causa per aequalitatem suae bonitatis, magnitudinis, etc. est intelligibilis, recolibilis et amabilis aequaliter. Et in isto passu cognoscit intellectus, quod demonstratio potest fieri tribus modis: per quid, aut per quia, aut per aequalitatem vel aequiparantiam.

Tertius modus est, quando quaeritur:

16. Quare peccatum est magis circa nihil, quam circa aliquod aliud ens? Et dicendum est, quod propter hoc, quia magis repugnat fini essendi.

17. Quaeritur: Utrum differentia, quae est inter sensuale et sensuale, sit maior, quam illa, quae est inter sensuale et intellectuale, et quam illa, quae est inter intellectuale et intellectuale?

18. Adhuc: Utrum ista differentia, quae est inter principium et medium, sit maior, quam illa, quae est inter medium et finem?

19. Similiter potest quaeri de differentia, quae est inter substantiam et substantiam, etc. Et respondendum est: Per ea, quae sunt significata in triangulis supra dictis subiective et obiective, mediante regula de B.




Dictum est in tertia figura, quod quodlibet principium applicatur alteri. Et ideo quaeritur:

20. Utrum contrarietas sit tantum applicabilis bonitati, magnitudini, etc., quantum concordantia? Et dicendum est, quod non. Contrarietas enim applicatur eis privando, contrariando, concordantia autem ponendo et concordando.

Dicitur in tertia figura: Bonitas est magna. Et ideo quaeritur:

21. Quid est bonitas magna? Et respondendum est, quod bonitas magna est illa, quae absque contrarietate et minoritate convenit cum omnibus principiis et suis correlativis.

22. Quaeritur: Bonitas ubi est? Vade ad cameram BI, et recipias significata.

23. Quaeritur: Bonitas de quo est?

24. Quaeritur: Bonitas quo modo est? Vade ad cameras BD et BK, et accipias earum significata. Et sic de aliis.

25. Item quaeritur: Quando est intellectus universalis et particularis?




26. Quaeritur per cameram BCD: Utrum aliqua bonitas sit magna infinite, sicut aeternitas? Et respondendum est, quod sic; alioquin tota magnitudo aeternitatis non esset bona.

27. Per cameram BEF quaeritur: Utrum Deus sit ita potens per suam bonitatem, sicut per suum intellectum? Vade ad illam cameram, et recipe significata suorum correlativorum et suarum definitionum.

28. Quaeritur: Utrum angelus producat angelum, cum sit superius, sicut homo hominem, cum sit inferius? Respondendum est, quod non. Angelus enim non recipit augmentationem ab extra, quia evacuaret suam essentiam; homo autem sic, ratione corporis.




29. Quaeritur: Utrum Deus sit ens necessarium?

30. Quaeritur: Utrum unitas possit esse infinita absque actu infinito?

31. Quaeritur: Utrum sit unus Deus singularis?

32. Quaeritur: Utrum Deus possit esse malus? Vade ad definitionem bonitatis, magnitudinis et aeternitatis, et teneas ea, quae tibi significant. Nam si bonitas est magna et aeterna, iam necessarium est, quod bonitas sit ratio bono magno et aeterno, quod producat bonum magnum et aeternum. Et sic de aliis quaestionibus, quae possunt fieri per definitiones principiorum.




33. Quaeritur: Utrum credere praecedat intelligere?

34. Quaeritur: Quae definitio[14] est melior et clarior, aut illa, quae datur per potentiam et suum specificum actum, vel illa, quae datur per genus et differentiam? Et respondendum est, quod illa, quae datur per potentiam et per suum specificum actum. Per illam quidem habetur cognitio subiecti et actus eius specifici; per alteram autem nequaquam, nisi partium tantum.

35. Quaeritur: Utrum potentia extra suam essentiam habeat actum?

36. Quaeritur: Utrum intellectus sit agens in memoria, et in voluntate patiens?

37. Utrum intellectus possit habere obiectum absque sensu?

38. Utrum divina potestas possit habere actum infinitum?

39. Utrum actus possit esse absque differentia?

40. Utrum actus sit possessus a potentia, vel ab obiecto, vel ab utroque?

41. Utrum substantia possit per se existere absque suis causis?

42. Utrum voluntas habeat posse in intellectu per credere, et intellectus in voluntate per intelligere?

43. Utrum in anima voluntas et memoria sint inaequales?

44. Utrum intellectus absque suis correlativis possit esse universalis aut particularis?

45. Utrum intellectus, quando facit scientiam, facit ipsam per proprietatem et differentiam?

46. Utrum intellectus disponat amare et memorare, et e converso?

47. Utrum intellectus in uno et eodem tempore possit credere et intelligere?

48. Utrum intellectus in se ipso faciat scientiam?

49. Quaeritur: Quo modo intellectus facit speciem?

50. Utrum intellectus cum sua specie imperet voluntati et memoriae, quod obiectent illam speciem?

Sicut applicavimus quaestiones regularum ad intellectum, sic possunt applicari ad alias potentias suo modo.




51. Quaeritur: Utrum mundus sit aeternus? Vade ad columnam BCD, et teneas negativam. Et invenies in camera BCTB, quod si aeternus est, sunt multae aeternitates differentes specie, et sunt concordantes per cameram BCTC contra cameram BCTD; quod est impossibile. Unde sequitur, quod de quaestione negativa est tenenda; et hoc probat regula B.

52. Quaeritur: Utrum Deus tantum possit esse infinitus per suam magnitudinem, quantum per suam aeternitatem? Vade ad columnam CDE, et ad cameram CDTC, tenendo affirmativam contra cameram CDTD.

53. Utrum tantum Deus possit per aeternitatem, quantum per intellectum? Vade ad columnam DEF et ad cameram DETD.

54. Utrum Deus sit tantum potens per suum posse, sicut per suum intelligere et amare? Vade ad columnam EFG. Et teneas affirmativam per cameram EFTE et per cameram EFTF et per cameram EFTG, usquequo tota columna erit consummata.

55. Utrum intellectus suus et sua voluntas sint maiores, quam sua virtus? Vade ad columnam FGH. Et teneas negativam per omnes cameras ipsius columnae, hauriendo significata camerarum.

56. Utrum divina veritas sit in tantum virtuosa per aequales correlativos, sicut divina voluntas? Vade ad columnam GHI. Et teneas affirmativam per omnes cameras ipsius columnae.

57. Utrum in Deo sua virtus, gloria et veritas habeant id, quod sunt aequales, et a tempore, loco et minoritate remotae? Vade ad columnam HIK. Et teneas affirmativam per omnes cameras.





In camera BC dictum est, quod bonitas est magna. Modo quaeritur:

58. Utrum bonitas sit magna? Et:

59. Quid est sua magnitudo? Et:

60. Bonitas et magnitudo in quo concordant? Et:

61. Utrum possint concordare absque differentia?

Et respondendum est, quod bonitas est magna, ut patet per definitionem magnitudinis; et sua magnitudo est, habere suos correlativos, ut per secundam speciem regulae C patet. Et concordant, quia bonitas est magna per magnitudinem, et e converso. Iam quidem concordare nequaquam possent absque differentia suorum correlativorum.

Et haec de evacuatione tertiae figurae sufficiant causa brevitatis. Nam per hoc, quod de ipsa diximus, potest artista facere et solvere quaestiones per alias cameras.





62. Quaeritur: Per quem modum intellectus condicionat se ad generalem per generale intelligere? Vade ad multiplicationem quartae figurae. Et videas, per quem modum intellectus multiplicat condiciones, cum quibus multiplicat obiecta et suum intelligere, ut per multas et magnas scientias sit generalis et multis habitibus indutus. Et haec de multiplicatione quartae figurae sufficiant causa brevitatis.





63. Quaeritur: Utrum bonitas sit discursiva per magnitudinem et durationem, et e converso? Et respondendum est, quod sic, ut significatum est per tertiam figuram, faciendo de subiecto praedicatum.

64. Quaeritur: Quid est bonitas in magnitudine, duratione, etc.? Et respondendum est, quod in magnitudine est magna, et in duratione durans.

65. Quaeritur: Quid habet bonitas in magnitudine, duratione, etc.? Ad quod dicendum est, quod ipsa habet correlativos magnos in magnitudine et in duratione durabiles. Et sicut exemplificavimus de bonitate, ita potest exemplificari de aliis principiis suo modo. Et haec de mixtione sufficiant causa brevitatis.






66. Quaeritur: Utrum Deus sit? Et respondendum est, quod sic, ut probatum est in quaestionibus primae figurae.

67. Quaeritur: Quid est Deus? Et respondendum est, quod Deus est ens, qui tantum agit in se, quantum ipse est.

68. Per secundam speciem regulae C[15] quaeritur: Quid habet Deus in se coessentialiter? Ad quod respondendum est, quod habet suos correlativos, sine quibus non posset habere immensas et aeternas rationes.

69. Per tertiam speciem quaeritur: Quid est Deus in alio? Ad quod respondendum est, quod ipse est creans, gubernans, et huiusmodi.

70. Per quartam speciem regulae C quaeritur: Deus quid habet in alio? Ad quod respondendum est, quod habet in mundo posse et dominium, et in hominibus iudicium et actum gratiae et misericordiae et humilitatis, patientiae et pietatis. Et haec de Deo sufficiant causa brevitatis.




71. Quaeritur: Utrum angeli sint? Et respondendum est, quod sic. Si enim illud, quod videtur minus esse simile Deo, est, et multo magis id, quod maius videtur esse simile Deo, est.[17]

Adhuc: Si aliquod compositum ex corporali et intellectuali est, multo magis id, quod est compositum ex intellectuali et intellectuali, est.

Amplius: Si angeli quidem non essent, scala differentiae et concordantiae esset evacuata, et per consequens mundus; quod est impossibile.

72. Quaeritur: Angelus de quo est, et cuius est? Et respondendum est per regulam D, quod est de se ipso; sua enim essentia non potest esse punctualis neque linealis. Et per secundam speciem eiusdem regulae est de suis correlativis spiritualibus, scilicet de suis ‑tivis et ‑bilibus et ‑are, ex quibus est compositus. Per ‑tivos est activus, per ‑bile est receptivus, et ‑are est actus, existens intra ‑tivos et ‑biles. Per tertiam speciem est dicendum, quod angelus est Dei. Et haec de angelis sufficiant causa brevitatis.




73. Utrum caelum moveat se ipsum? Et respondendum est, quod sic, ut sua principia habeant correlativos substantiales et proprios per suas constellationes.

74. Utrum caelum moveat se ad locum? Et respondendum est, quod sic, in se et in inferioribus circulariter; sed non extra se. Ratio huius est, quia extra se nullam actionem habet vel habere potest.

75. Utrum angelus moveat caelum? Et respondendum est, quod non; quia si moveret, iam ‑tivi suorum correlativorum essent inferius, et ‑biles superius; et etiam per suam formam iam non moveret elementa nec elementata, sed per suam materiam; quod est impossibile.

76. Quaeritur: Utrum caelum habeat animam motivam? Et respondendum est, quod sic. Nam aliter sensitiva et vegetativa non haberent animas motivas, nec elementa haberent motum.

77. Quaeritur per primam speciem regulae de E: Quare est caelum? Et dicendum est, quod ex eo, quia ex sua forma et materia est constitutum.

78. Per secundam speciem regulae E quaeritur: Caelum quare est? Et respondendum est, ut entia inferiora possint habere motum. Et haec de caelo sufficiant causa brevitatis.




79. Quaeritur: Utrum homo de Deo possit habere maiorem notitiam affirmando aut negando? Et respondendum est, quod affirmando. Deus enim non est per illa, sine quibus ipse est, sed per illa, sine quibus esse non potest.

80. Quaeritur: Quare homo agit per formam specificam? Vade ad secundam speciem regulae E, et ibi est solutio implicata.

81. Utrum homo augmentans actus suos augmentet suam essentiam? Et respondendum est, quod nullus homo agit se ipsum.

82. Quaeritur: Quando homo desiderat recolere, et non potest recolere, quis istorum deficit plus, aut memoria aut intellectus? Cui dicendum est, quod memoria. Ipsa enim citius reddit speciem antiquam naturaliter intellectui, quam voluntati.

83. Quaeritur: Anima et corpus quo modo componunt hominem? Et respondendum est, quod in homine bonitas corporalis et spiritualis componunt unam bonitatem; et sic de aliis.

84. Quaeritur: Quid est vita hominis? Ad quod respondendum est, quod illa forma, quae est composita ex vegetativa, sensitiva et imaginativa et rationativa.

85. Quid est mors hominis? Respondendum est, quod dissolutio potentiae elementativae, vegetativae, sensitivae, imaginativae et rationativae.

86. Quaeritur: Utrum homo sit visibilis? Et dicendum est, quod non. Visus enim non potest videre, nisi colorem et figuram.

87. Quaeritur: Utrum in homine intellectus et memoria sint eadem potentia? Et respondendum est, quod non, quia si essent eadem potentia, intellectus iam non esset successivus in acquirendo species, neque traderet illas oblivioni, neque etiam eas ignoraret. Iterum: Quia minus[18] esset fortis in obiecto contra libertatem voluntatis. Et haec de homine dicta sufficiant.




88. Quaeritur: Utrum imaginativa imaginetur imaginabilia suo modo, sicut sensitiva sensat sensibilia?

89. Quaeritur: Quae est causa, quare imaginativa abstrahit species a sensibilibus?

90. Quaeritur: Quid est imaginativa?

91. Utrum imaginativa habeat correlativos?

92. Utrum imaginativa augmentet se augmentando suum actum?

93. Utrum imaginativa sit altior potentia, quam sensitiva?

94. Utrum imaginativa habeat instinctum et appetitum specificos?

95. Sensitiva per quem modum impedit actum imaginativae?

96. Quare imaginativa non est ita potens in sensatis sicut sensitiva? Vade ad subiectum imaginativae.

97. Quaeritur: Utrum sensitiva senset imaginativam? Et respondendum est, quod potentiae inferiores non agunt in superioribus.




98. Quaeritur: Quae potentia istarum sentiat famem et sitim, aut gustus aut tactus? Et respondendum est, quod illa, quae magis disponit obiectum.

99. Utrum gustus sic sentiat famem aut sitim cum instinctu et appetitu, sicut visus coloratum cum colore? Vade ad secundam speciem regulae E.

100. Quaeritur: Sensitiva ex quo sensat sensata? Et respondendum est, quod quilibet sensus particularis sensat suum sensibile per formam specificam; sicut subiectum coloratum, subsistens cristallo, colorat ipsum.

101. Utrum sensitiva habeat quantitatem punctualem et linealem? Et respondendum est, quod sensitiva ita cito attingit obiectum de longe, sicut de prope.

102. Utrum sensitiva, sicut habet sensum communem, sic habeat communem potestatem, instinctum et appetitum?

103. Quaeritur: Quid est sensitiva?

104. Sensitiva cum quibus est communis et particularis?

105. Sensitiva ex quo vivit et nutritur?

106. Utrum sensitiva sit sensata? Vade ad subiectum sensitivae.




107. Utrum vegetativa agat per speciem suam?

108. Utrum vegetativa habeat aliqua, ratione quorum sit communis et particularis, sicut sensitiva?

109. Utrum quantitas vegetativae sit punctualis aut linealis?

110. Quaeritur: Quid est vegetativa et quid habet in se ipsa per secundam speciem regulae C?[19]

111. Quaeritur: Vegetativa ex quo vivit et nutritur et crescit, et in quo subiecto est plantata?

112. Quid est mors vegetativae? Vade ad subiectum vegetativae, in quo solutiones praedictarum quaestionum sunt implicitae.





113. Quid est elementativa?

114. Utrum elementativa habeat multas species, sicut sensitiva?

115. Utrum elementativa habeat suos correlativos?

116. Utrum flamma candelae elementet lichinum lampadis in se ipsa, quando ipsum accendit?

117. Utrum flamma candelae sic accendat lichinum cum aere, sicut visus sensat coloratum cum luce?

118. Utrum elementativa sit causa longitudinis, latitudinis, profunditatis et plenitudinis?

119. Utrum elementativa sit communis species elementorum?

120. Utrum elementativa possit esse in subiecto, elementis remotis ab illo?

121. Utrum elementativa sit finis[20] punctorum, linearum et figurarum?

122. Utrum elementativa sic moveat se naturaliter cum suo instinctu et appetitu, levitate, gravitate, caliditate, et huiusmodi, sicut homo se ipsum artificialiter cum pedibus suis?

123. Utrum elementativa possit habere naturam absque correlativis substantialibus?

124. Utrum in elementatis[21] elementa sint actu?

125. Utrum elementativa habeat continuam quantitatem per omnia loca sub globo lunari?

126. Utrum sint duae caliditates, et duae siccitates, et duae albedines, et huiusmodi? Solutio: Vade ad subiectum elementativae. Et abstrahas ab eo solutiones, cum intellectu condicionato et artificiato per Artem istam.

127. Utrum sit quintum elementum? Et respondendum est, quod non. In elementatis quidem sufficiunt quattuor complexiones.




Superius iam fecimus quaestiones instrumentalitatis naturalis. Hic autem volumus facere moralis.

128. Quaeritur: Quid est moralitas?

129. Quaeritur: Quid est iustitia, prudentia?

130. Item quaeritur: Quid est avaritia et gula, etc.?

Vade ad nonum subiectum instrumentativae, et agas, secundum quod tibi est significatum per eius tractatum.

131. Adhuc quaeritur: Utrum iustitia sit bona? Et respondendum est, quod sic; quia si non, tunc iniustitia non esset mala.

132. Ulterius quaeritur: Utrum iustitia habeat correlativos? Et dicendum est, quod sic; quia si non, iam non posset esse habitus, nec haberet aliqua, in quibus esset sustentata et assituata. Et sicut dicitur de istis, ita possunt fieri quaestiones de iustitia per omnia principia sua et suas regulas. Et sicut dictum est de iustitia, ita potest dici de aliis habitibus virtuosis.

133. Utrum vitia simpliciter sint principia privativa? Et respondendum est, quod sic. Nam ipsa cum virtutibus nullam convenientiam habent. In virtutibus quidem agens et agibile et instrumenta ad invicem habent concordantiam in obiecto virtuoso. Et haec de moralibus sufficiant causa brevitatis; maxime, quia in Arte magna de ipsis largius pertractavimus.




Quaestiones centum formarum tot modis fieri possunt, quot quaelibet forma est differens in novem subiectis, sicut entitas, etc., quae est una forma in Deo, alia in angelo, et alia in caelo, etc. Sicut quando quaeritur:

134. Utrum entitas Dei sit principium ad omnes entitates? Et respondendum est, quod sic; eo quia sua bonitas est principium ad omnes bonitates, et sua magnitudo ad omnes magnitudines, et sua aeternitas ad omnes durationes. Hoc autem non potest dici de entitate angeli et caeli, etc. Et ideo forma, secundum quod est diversa ab aliis, est discursiva cum suis principiis et regulis.

135. Quaeritur: Utrum essentia et esse convertantur? Et respondendum est, quod in Deo convertuntur. In Deo enim nihil est superius neque inferius. Sed in angelo et caelo, etc. non convertuntur; eo quia esse in illis est per essentiam, et non e converso; et ideo in talibus essentia est superius, esse autem inferius.

Quaestiones per unum modum fieri possunt de unitate Dei, et per alium modum de unitate angeli, et per alium modum de unitate caeli, etc. Sicut quando quaeritur:

136. Utrum competat unitati Dei unire infinitum? Et respondendum est, quod sic. Nam absque unire infinito ipsa unitas non posset esse infinita; eo quia sua potestas esset finita et ligata, et in aeternitate esset otiosa; et sic posset dici de divina bonitate et magnitudine, etc.; quod est impossibile.

137. Si autem quaeratur de unitate angeli: Utrum ei competat unire? Respondendum est secundum condiciones suae unitatis, videlicet quod unus angelus cum alio unit unum loquendo moraliter obiective, unum amare, unum intelligere, unum bonificare. Non dico, quod unus angelus uniat alium angelum, quia non potest, ut iam dictum est. Nec etiam unum caelum potest unire aliud caelum. Sed effective unitas caeli causat unitates inferiores. De unitate autem hominis non est sic. Nam unus homo potest unire alium, generando alium. Et sic de aliis suo modo.

138. Quaeritur: Utrum in Deo sit pluralitas? Et respondendum est, quod sic, respectu suorum correlativorum, per secundam speciem regulae C significatorum. Sine quibus non potest habere in se infinitam et aeternam operationem bonificando, magnificando, aeternificando, etc.; et sic essent ligatae et otiosae suae rationes; quod est impossibile. De pluralitate autem angeli non est sic. Nam angelus compositus est ex ‑tivis et ‑bilibus respectu simplicitatis divinae. Et similiter caelum est iam magis compositum, quam angeli; et homo, quam caelum.

139. Quaeritur: Utrum in Deo sit natura? Et respondendum est, quod sic, ut habeat naturale recolere, intelligere et amare, et etiam naturalem bonitatem, magnitudinem, etc. Et ut ipsae rationes sint ei naturales, quod producat bonum infinitum et aeternum, ut competat ei naturare. De natura autem angelica non est sic; nam finita et nova est. Verumtamen ei competit naturare, eo quia habet species innatas et naturales, cum quibus obiective et naturaliter obiectat. Et sic de natura caeli potest dici secundum suum modum, et etiam secundum sua principia et regulas naturales et specificas, cum quibus naturaliter et specifice agit. Et sic de natura aliorum subiectorum potest dici suo modo.

Per ea, quae dicta sunt supra, potest artista facere quaestiones de centum formis et solvere eas, secundum quod quaestiones diversimode tractantur et deducuntur per novem subiecta, intra se differentia, conservando cuilibet formae suam definitionem, quam superius fecimus. Et in isto passu cognoscit intellectus, per quem modum est valde generalis ad faciendum multas quaestiones, ad solvendum illas per illum modum, qui est in evacuatione tertiae figurae et in multiplicatione quartae figurae. Et ideo quis posset numerare quaestiones et solutiones, quae fieri possunt? Et haec de quaestionibus centum formarum sufficiant causa brevitatis.




De duodecima parte

Quae est de habituatione


Haec pars est de habituatione huius Artis. Et ipsa dividitur in tres partes. Quarum prima est de tredecim partibus, in quas haec Ars dividitur. Et illas artista huius Artis debet habituare, ut ipse sciat applicare quaestionem ad illum locum seu loca, quaestioni dispositum seu disposita secundum proportionem materiae quaestionis.

Secunda pars est, quod habituet modum et processum textus huius Artis, tenendo modum textus ad probandum et solvendum quaestiones peregrinas illo modo, per quem sunt explicatae in textu: Sicut unum exemplum, per quod aliud est declaratum et exemplificatum.

Tertia pars est, quod ipse habeat modum multiplicandi quaestiones et solutiones ad unam et eandem conclusionem, ut per tertiam et quartam figuram et tabulam significatum est. Et haec de habituatione sufficiant causa brevitatis.




De tertia decima parte

Quae est de modo docendi hanc Artem


Pars ista dividitur in quattuor partes. Prima est, ut artista bene sciat alphabetum cordetenus et figuras, definitiones et regulas atque assituationem tabulae.

Secunda pars est[22], ut ipse declaret bene textum scholaribus rationabiliter, et non liget se cum auctoritatibus aliorum. Et quod scholares praelegant textum; et si dubitaverint in aliquo, petant ab artista sive a magistro illud.

Tertia pars est, quod magister sive artista faciat quaestiones coram scholaribus; et solvat eas rationabiliter secundum Artis processum. Nam absque ratione artista non potest bene uti ista Arte.

Unde sciendum est, quod haec Ars tres amicos habet, videlicet subtilitatem intellectus, et rationem, et bonam intentionem. Sine istis quidem tribus hanc Artem nullus addiscere potest.

Quarta pars est, quod artista faciat scholaribus quaestiones, ut ipsi de illis respondeant. Et dicat illis quod multiplicent rationes ad unam et eandem conclusionem. Et adhuc, quod inveniant loca, quorum ratione sciant respondere et multiplicare. Si vero scholares nesciant respondere nec rationes multiplicare nec invenire, tunc temporis artista sive magister doceat scholares de praedictis.





Ad honorem et laudem Dei et publicae utilitatis finivit Raimundus hunc librum Pisis in monasterio sancti Domnini, mense Ianuarii anno Domini 1307 Incarnationis Domini nostri Iesu Christi. Amen.



[1] Dies ist der eindeutige Befund der Hss., obwohl in der Folge nur achtzehn Prinzipien angeführt werden.

[2] Madre: “magna”.

[3] Madre interpunktiert: “immensitatis, bonitatis, magnitudinis”. Gegen eine Enumeration mit drei gleichwertigen Gliedern spricht jedoch der Stellenwert, der “bonitas” und “magnitudo” als Grundwürden Gottes zukommt.

[4] Madre ordnet die Regeln numerisch von eins bis zehn. Zur Verdeutlichung des Zusammenhangs der Regeln mit dem Alphabet wird hier und im folgenden die alphabetische Ordnung gewählt.

[5] Das “T” fehlt bei Madre.

[6] Madre: “ipsam”.

[7] Madre: “sentitiva”.

[8] Zahlreiche Hss.: “explicitos”.

[9] Madre: “bonum magnum”. Gegen diese Lesart steht nicht nur die vorausgehende Aufzählung der Grundwürden, sondern auch das folgende “etc.”, das den Aufzählungs-Charakter dieser Reihe eindeutig herausstellt.

[10] Madre: “mixto”.

[11] Zahlreiche Hss.: “metaphysica”.

[12] Madre: “moralitas”.

[13] Madre: “maioritas”.

[14] Madre: “definito”.

[15] Madre rechnet “per secundam speciem regulae C” noch der Frage 67 zu. Sowohl unter formalen als auch inhaltlichen Gesichtspunkten ist jedoch von einer Zugehörigkeit zu Frage 68 auszugehen. So beginnen die folgenden zwei Fragen beide mit einem Bezug auf eine Art der Regel C, und zwar Frage 69 auf die dritte und Frage 70 auf die vierte Art der Regel. Entsprechend ist Frage 67 die erste und Frage 68 die zweite Art der Regel C zuzuordnen. Dies ist um so wahrscheinlicher, als die zweite Art der Regel C nach den Korrelativen fragt, womit sie eindeutig in den Zusammenhang der Frage 68 gehört.

[16] Madre: “quaestione”.

[17] Madre interpunktiert: “[...] quod videtur minus esse, simile Deo est, et multo magis id, quod maius videtur esse, simile Deo est.” Diese Interpunktion läßt sich jedoch im Kontext kaum rechtfertigen, wenn man bedenkt, daß die Frage nicht auf die Gottähnlichkeit der Engel, sondern ihre Existenz überhaupt gerichtet ist. Der unmittelbar nachfolgende a fortiori-Beweis bestätigt dies, indem er eine eindeutige Existenzaussage formuliert.

[18] Zahlreiche Hss.: “nimis”.

[19] Madre rechnet “per secundam speciem regulae C” der nächsten Frage zu. Dem Sinn nach gehört die zweite Art der Regel C jedoch zum zweiten Teil der Frage 110, der nach den Korrelativen fragt.

[20] Zahlreiche Hss.: “fons”.

[21] Madre: “elementis”.

[22] Madre: “et”.


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A few books by Raymundi Lullii and other seekers

       Ramon Llull's writings, teachings and books




Deus, cum tua gratia et amore.pdf






















Force Field Interactions by Jedi Simon


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Test Your Retroduction skills. Insight Exercise n°1

Formulate a meaning for every given operation in Meditation: look for the significance of the 72 expressions

            Practical Alchemy Retrodeduction exercise n°2


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Algebra Symbols: example

List of mathematical algebra symbols and signs. Here You can see how a Symbol shall match a Symbol name, a meaning and a definition,
and how to write down a simple formula to be used as operator in a matrix logical machine, within Your rational Thinking, Logical and Metaphysical one.

Algebra math symbols table

Symbol Symbol Name Meaning / definition Example
x x variable unknown value to find when 2x = 4, then x = 2
= equals sign equality 5 = 2+3
5 is equal to 2+3
not equal sign inequality 5 ≠ 4
5 is not equal to 4
equivalence identical to  
equal by definition equal by definition  
:= equal by definition equal by definition  
~ approximately equal weak approximation 11 ~ 10
approximately equal approximation sin(0.01) ≈ 0.01
proportional to proportional to y ∝ when y = kx, k constant
lemniscate infinity symbol  
much less than much less than 1 ≪ 1000000
much greater than much greater than 1000000 ≫ 1
( ) parentheses calculate expression inside first 2 * (3+5) = 16
[ ] brackets calculate expression inside first [(1+2)*(1+5)] = 18
{ } braces set  
x floor brackets rounds number to lower integer ⌊4.3⌋= 4
x ceiling brackets rounds number to upper integer ⌈4.3⌉= 5
x! exclamation mark factorial 4! = 1*2*3*4 = 24
x | vertical bars absolute value | -5 | = 5
(x) function of x maps values of x to f(x) (x) = 3x+5
(f ∘g) function composition

(fg) (x) = f (g(x))

(a,b) open interval (a,b) = {x | a < x < b} x ∈ (2,6)
[a,b] closed interval [a,b] = {x | a ≤ x ≤ b} x ∈ [2,6]
delta change / difference t = t- t0
discriminant Δ = b2 - 4ac  
sigma summation - sum of all values in range of series  xi= x1+x2+...+xn
∑∑ sigma double summation double sum x
capital pi product - product of all values in range of series  xi=x1∙x2∙...∙xn
e e constant / Euler's number e = 2.718281828... e = lim (1+1/x)x , x→∞
γ Euler-Mascheroni constant γ = 0.5772156649...  
φ golden ratio golden ratio constant  
π pi constant π = 3.141592654...

is the ratio between the circumference and diameter of a circle

c = πd = 2⋅πr

Linear Algebra Symbols

Symbol Symbol Name Meaning / definition Example
· dot scalar product · b
× cross vector product × b
AB tensor product tensor product of A and B A ⊗ B
\langle x,y \rangle inner product    
[ ] brackets matrix of numbers  
( ) parentheses matrix of numbers  
A | determinant determinant of matrix A  
det(A) determinant determinant of matrix A  
|| x || double vertical bars norm  
A T transpose matrix transpose (AT)ij = (A)ji
A Hermitian matrix matrix conjugate transpose (A)ij = (A)ji
A* Hermitian matrix matrix conjugate transpose (A*)ij = (A)ji
A-1 inverse matrix A A-1 = I  
rank(A) matrix rank rank of matrix A rank(A) = 3
dim(U) dimension dimension of matrix A dim(U) = 3


This takes work but love can happen instantly...


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ENNEAGRAM's deviation



Personal, ego based , psychological and self centered understanding of the enneagram's symbolic meaning.

Here you can see how instruments, sacred geometry and Yantras, can be vulgarized and ruined. Attributions as definition, type, characteristic role,

fixations, ideas, desires, temptations, passions, virtues, etc... fit here the needs of abstract constructs that have to do with ego and its consequences.

Deviation from the original meaning and purpose of the instrument is clear, as nothing that is contained in this explanation has to do with higher

understanding of phenomena related to the spiritual, the transcendental, and the metaphysical domains.

Even Gurdjief noted a discrepancy between the correct symbol and the shared drawning, which is a clear misuse and abuse of this instrument,

whose ancient knowledge dates back to Raymundi Lullii , year 1300 circa and has to do with theological matters and explanations, based on our

 relation with the higher spheres, the soul and the spirit, from a phylosophical point of view, certainly looking for a deeper comprehension of



Educational purpose from

The Secret Enneagram of Gurdjieff and its relationship to Universal Vortex Math

by Dylan Stephens


In geometry, an enneagram is a nine-pointed plane figure.

Its prefix, ennea- is Greek for 9. It can be created by three equilateral triangles shifted 40°.

It is interesting that the Enneagram shown here:

has become the symbol of Gurdjieff, similar to the Jesus and the cross and yet Gurdjieff made no mention of it in his trilogy:
"All and Everything" ("Beelzebub's Tales to His Grandson", "Meetings with Remarkable Men", and the shell of the Third Series)!

The Enneagram comes originally from P. D. Ouspensky's "In Search of the Miraculous", Chapter 14 where Gurdjieff gave a lecture showing this symbol. This was before the founding of the Institute for the Harmonious Development of Man in Fontainebleau and the writing of Beelzebub's Tales. Since then it has been expanded upon by millions of people as a tool of spiritual advancement. A huge industry has evolved from the study of its intersecting lines, specifically in the mapping of nine personality types (arbitrarily chosen) and their interactions. Many have become rich giving presentations, drawing diagrams, and acting as therapists in these studies that have become synonymous with the enneagram, called the Enneagram_of_Personality by Wikipedia, which was lifted from Gurdjieff by Oscar Ichazo and Helen Palmer. The Fourth Way Enneagram in Wikipedia plays second fiddle to it now. It is the Ouspensky and John G. Bennett followers who use this term, but it should be correctly called the Gurdjieff Enneagram. The so-called 'scientific' studies of the "Fourth Way Enneagram" that try to predict events by using the six vectors of the repeating decimal seem to be no more useful than games of chance.

Astrology already has twelve types, but they are of the essence, whereas these nine types in the Enneagram_of_Personality seek to map the personality. The personality is merely the artificial structure that we create to shield our essence from the world. Ultimately, this study of personalities is a complete waste of time in the building of a Soul, which is built upon essence. It is possible that this knowledge could be useful in the manipulation of others who do not have a clue that they have an essence, but clearly serves no purpose to one's spiritual growth.

This brings to mind the statement from Beelzebub's Tales, Chapter 41, The Bokharian Dervish Hadji-Asvatz-Troov,pg 871/2

"One day we started talking about what is called there the ‘ancient-Chinese-science’ named ‘Shat-Chai-Mernis.’
"This science is nothing but fragments of the above mentioned totality of true information concerning the sacred Heptaparaparshinokh cognized by the great Chinese twin brothers and by other genuine ancient scientists and then called by them the ‘totality of true information about the Law of Ninefoldness.’
"I have already told you that certain fragments of this knowledge remained intact and passed from generation to generation through a very limited number of initiated beings there."I must here say that if these fragments, which have by chance remained intact and which have passed and are still passing there from generation to generation through this very limited number of initiated beings, do not fall into the hands of contemporary ‘scientists’ there, then this will be a great stroke of luck ... because, if these surviving fragments of genuine knowledge were to fall into the hands of the contemporary ‘scientists’ there, then thanks to their inherency of wiseacring, they would without fail cook up all kinds of their ‘scientific porridge’ about the sense put into these fragments, and thereby the, without this, scarcely smoldering Reason of all the other three-brained beings would be entirely extinguished; and besides, these last remnants of the former great attainments of their ancestors would thereby be also completely wiped off the face of this ill-fated planet. "

When I read this excerpt, I said to myself, this must be a mistake and it should be "Sevenfoldness" as in the "Law of Heptaparaparshinokh", especially in the context of the seven notes in the octave. If it was meant to be the one and only reference to the nine points of the Enneagram, it is strange, since the unique figure really consists of seven lines that directly relate to the repeating decimal being the division by 7. The other two points are from the inner triangle which is often left out.

It is more likely that the mentioned 'Law of Ninefoldness' refers to something more complex than the Enneagram and was not known by Gurdjieff at the time of his writing. This "Law of Ninefoldness" most likely refers to the recently discovered (or shall I say remembered) Vortex Math that will be demonstrated in this lecture. In Vortex Math the number nine has a unique relationship, for example, one of the properties of nine is that when it is added to any number, it gives that same base number:

  • 1+9=10 which reduces to 1+0 which equals(==) 1
  • 8+9=17=1+7=8
  • 12,345 (1+2+3+4+5=15=6==12,345+9=12,354 which is 1+2+3+5+4=15=6
  • ..

It is important to note that the process of "reduction", as used throughout this presentation, is to add all digits greater than nine together to demonstrate their essence as 1-9. This is a common practice in Numerology.

The number is also written in the cosmos: diameter of the earth: 7920 miles (7+9+2+0 = 18 = 9), square foot = 144 inches, cubic foot 1728 inches, square yard=1296 inches, (multiply by 10 is 12960 and 12960 years (one half of the precession of the equinoxes 25,920 years), circle 360 degrees, square 90 degrees x 4 = 360 degrees, equilateral triangle 60 degrees x 3 =180 degrees, pentagon= 108 x 5= 540 degrees (silver atomic weight 108), pyramid truncation 4 x 180 degrees = 720 degrees, cube 6 x 360 = 2160 degrees

, octahedron 8x180 degrees=1440 degrees. There are many more.

This 'Law of Ninefoldness' has many other amazing features such as perpetual motion as I will show. Disappointingly, "Beelzebub's Tales to His Grandson" Chapter 6 Perpetual Motion does not reveal this secret, except to describe the spaceship that they are traveling in as an analogy of being-Partkdolg duty. In the Chapter 41, the excerpt of Gurdjieff as Beelzebub mentioning the 'Law of Ninefoldness' is, unfortunately lost in a tangential story on the effect of sound vibrations on the physical body that is clearly about his failure to prevent his wife's death from cancer.

If Gurdjieff had had access to the concepts of Vortex Math as presented by Marko Rodin (1911 - 2007), he could have elaborated further on the Enneagram and even shown the mathematical derivation by Vortex Math of "The Nirioonossian-World-Sound" as described in The Law of Heptaparaparshinokh, Ch 40: "being just that sound, the vibrations of which have been taken from ancient times - and even at the present time there, is still taken, it is true, for a very small number of your favorites, of course, of this same China - for their sound-producing instruments as the 'absolute vibrations' of the note 'do'."

The Gurdjieff Enneagram, as shown to Ouspensky, is formed by this mathematically elegant process:

  • Mark nine points on a circle numbered 1,2,3,4,5,6,7,8, with 9 at the top
  • Divide the numbers 1 through 6 by 7 for the 'Law of Sevenfoldness' yielding
    1/7, 2/7, 3/7, 4/7, 5/7, 6/7 giving: .142857142857142857..., .285714285714..., .428571..., .571428..., .714285..., .857142 ...
  • Note that these results contain the same repeating decimal
  • Draw a line connecting these numbers on the circle (Note that the repeating decimal numbers when added together equal 9 (1+4+2+8+5+7=27=9)
  • The missing numbers 3, 6, and 9 can then be connected to form an inner triangle with it apex at the top. ****Thus the famous symbol appears***
    (We will see that Vortex Math has a similar triangle where 3 and 6 continually swap places.)

  • More importantly, is the assignment of the 7 positions of the octave as follows: 're' to position 1, 'mi' to position 2, 'fa' to position 4, 'sol' to position 5, 'la' to position 7 and 'ti' to position 8. The apex of the triangle at 9 is then 'do' to represent lower 'do' and its completion at the higher 'do'. Thus the Gurdjieff Enneagram incorporates the law of Seven (Heptaparaparshinokh), the law of Three (Triamazikamno), the law of Ninefoldness, the sacred law of Six (the inner lines), and the law of Twelve (the intersection of these lines with the inner triangle).


Here is the Gurdjieff Enneagram with all possible lines shown within it in yellow and green with the notes assigned:

In my first lecture: "The Key to Soul Is Within The Missing Stopinder in the Food Octave", I ignore the inner vector lines and use only the notes and the triangle of the Enneagram to prove that a substance is missing at 'la' in the Food Octave in Chapter 39 of "Beelzebub's Tales to His Grandson" and conjecture what this substance is.

One author, Richard J. Defouw, in his book: "The Enneagram in the Writings of Gurdjieff" (Amazon), being one of the few that acknowledged the missing substance 'la', sets out to show that 'la' was intentionally left out in order to demonstrate the action of the vectors in the Enneagram. He supports this by showing that Beelzebub's six "Voyages to the Earth" and other processes in that book follow the Enneagram order, even though he agrees that Enneagram was not explicitly mentioned. His interpretation of the Enneagram process is of interest even though I believe that my solution of the missing 'la' is simpler.

On page 78, Richard shows a map of dancers performing a "par de deux". I was intrigued by this and built the following animation which follows the spirit of Richard's diagram of six systems. One dancer in the middle is a pivot point for the other dancer who is moved from the point on the right to a point on the left with the left dancer becoming the pivot point for the next set. For the dancers I used the angel and the devil from the cover design of the prospectus for the Gurdjieff Institute (1919). Technically, the angel is supposed to represent the passive force and the devil the active force; in my figure they are swapping natures alternately. The devil and the angel pull each other around the circle. In the dance I show the angel walking from 'la' to 'ti' to allow for the problem of the missing position 'la' in the Food Octave. Other than that the diagrams match the author's.

six sets of "par de deux"

Left section (8-5-7-1) of eneagram controls

Right side of triangle controls
Right section (1-4) of eneagram controls
Bottom side of triangle controls
Right section (4-2-8) of eneagram controls
Left side of triangle controls

Richard's comment about the above dancers that I created: "It is pretty, but misleading. To see why it is misleading, recall that the angel and devil represent good and evil, that is, the passive and active forces. The dancer who is being swung ahead is playing the passive role and therefore should always be represented by the angel. But it looks like you have the angel and devil taking turns being swung ahead. Actually, it would be better not to use the angel and devil to represent the dancers at all, since that just confuses the two dualities (one duality consists of the hexagon cycle and the triangle cycle: the two dancers; the other duality consists of the passive and active forces: the angel and the devil). He agrees that 'la' certainly exists, but it is just not the result of Harnelmiatznel. 'La' is Piandjoehary that has moved to the place of Exioehary. Only after this move does another process of Harnelmiatznel take place, converting the moved Piandjoehary into Exioehary. See the end of section 5.5 (quote 5.6 and the paragraph that follows it). What is cool is that this two-step process (Piandjoehary first moves and then is converted into Exioehary by Harnelmiatznel) occurs at exactly that phase of the six-phase cycle which seems to pass over an extra note. That is because each phase of the cycle corresponds to a process of Harnelmiatznel, so 'la' doesn't get its own enneagram."

The Marko Rodin Vortex claims to describe all energy processes and
its derivation is similar to the Gurdjieff Enneagram, so it makes sense to compare it.

The Marko Rodin Vortex begins like the Enneagram with a circle with numbers 1-9. It is built by doubling and reducing and by adding the digits of the number over 9. A series of 1, 2, 4, 8, 16 (7), 32 (5), 64 (10 = 1) is formed in a different way than the the Gurdjieff Enneagram.

  • Starting with 1 doubled = 2 shows the line is drawn from 1 to 2
  • 2 doubled = 4 shows the line is drawn from 2 to 4
  • 4 doubled = 8 shows the line is drawn from 4 to 8
  • 8 doubled =16 which is then reduced to 7, thus shows the line is drawn from 8 to 7
  • 7(16) doubled = 32 which reduces it to 5, thus shows the line drawn from 7 to 5
  • 5(32) doubled is 64 which reduces to 10 and then reduced to 1, thus shows a line drawn from 5 to 1
  • The triangle points have a unique quality that, when added or multiplied, connect with the other triangle points:
  • At point 3, 3+3 connects with 6 and 3*3 connects with 9.
  • At point 6, 6+6 = 12 reduced to 3 thus connects with 3 and 6*6=36 reduced to 9 connects with 9
  • Imagining a line drawn down from 9 at the top vertex or apex to the middle of the bottom line demonstrates
    the horizontal symmetry which divides the circle into mirrored halves. Looking across then 8+1=9; 7+2=9; 6+3=9; and 5+4=9


Clearly the Vortex and the Enneagram are related. As we will delve deeper into Vortex Math,
we will find that it is is a gold mine of mathematical derivations.

The are certainly critics of the Vortex Math presented by Marko Rodin. They claim that it is the obvious result of the base-Ten mathematical system and point out that it will not work for other base number systems. This is, however an absurd complaint as we have ten fingers and toes and we count by ten! Also, there have been experiments performed that appear to show that free energy or at least enhanced energy can be produced using a "Rodin Coil".

Nikola Tesla (1856-1943), the famous inventor, is known for the quote “If you only knew the magnificence of the 3, 6 and 9, then you would have the key to the universe.”

Tesla's Map to Multiplication - Composites and Primes as a Self Organized System

Tesla observes that:

Vortex Math uses doubling and its inner triangle, like the Gurdjieff Enneagram, is 9-3-6.

Pythagoras grouped numbers as to patterns (for instance, the triangle is made up of triangular numbers):

Vortex Math also works for the Fibonacci Series as shown

by Maff Math:
(Note that the Fibonacci sequence is in the inner circle with its digits over 9 vortex reduced
and realizing that it repeats after each 24 numbers (giving 24 hours in a day!).
The vortex addition is then applied above and below to give the same vortex pattern: 1,5,7,8,4,2,1 with 9 being at the top and bottom)

yielding forward and backwards spirals:



In the next table of Vortex numbers, all numbers are multiplied and then reduced (RED), showing each number has its reversed twin. (See the linked statements in the top row.)


Thus the Vortex diagram can be divided into right and left, positive is on the right and the negative on the left.


Vortex and Enneagram overladed

Since the Enneagram has similar mirror image, we can surmise that it also has a positive and negative side. The action of the Enneagram can be considered to be of the spiritual realm and the Vortex to be of the material realm because the crossing point of the Enneagram is closer to God ('do') at the top than the Vortex which serves the physical body and is lower down. Also, the Vortex follows the side tracks and the Enneagram takes shortcuts and the returns back like the peaks and troughs of a wave which allows it to cross at a higher point.

The influence of the triangle points at 3 and 6 are similar in both systems. In the Vortex Math, 6 and 3 swap places continuously. In the Enneagram, the triangle influence is important to help bridge the two discontinuities of 'mi' and 'fa' and 'sol' and 'la' as both system lines of each are in opposition. (Incidentally, this supports the symmetrical action at 'sol' and 'la' instead of the expected discontinuity between 'ti' and 'do' - further discussed in the in the Food Octave in Talk 1.)

The next figure shows the Enneagram's mirrored nature. (What is amazing is the affinity of mi' and 'la' to the triangle at 6 and 3.)

Note Active Passive Neutral Affinity Significance
re 1 4 2 7 (1+4+2) Actual line reversed
fa 4 2 8 5 (4+2+8) Lower arc of circle clockwise
mi 2 8 5 6 (2+8+5) Triangle connection left side
ti 8 5 7 2 (8+5+7) Actual line reversed
sol 5 7 1 4 (5+7+1) Lower arc of circle counterclockwise
la 7 1 4 3 (5+7+1) Triangle connection right side

Next, let us study the relationships of the notes using Vortex Math.
This table below derives the hertz values of the Circle of Fifths
using the basis numbers that created the vortex diagram above.

The first column of the table below:
divided by 2:
5(1/2=.5), 7(.5/2=.25=2+5=7), 8(.125=1+2+5=8), 4(.0625=6+2+5=13=1+3=4) ...
multiplied by 2:
1,2,4,8,7(16: 6+1)),5(32: 3+2),
1(64: 6+4=10=1+0=1),2(128: 1+2+8=11=1+1=2), 4 (256: (2+5+6=13=1+3=4), 512: (4=5+1+2=8) ...
the column for C is the unreduced number and each column value in the next column on the right is created by multiplying the adjacent column on the left by 3:
(Yellow colored values are the three possible universal values in the key of C for the Circle of Fifths:
C,G,D,A,E,B,F#/Gb,C#/Db,G#/Ab,D#Eb,A#Bb,F in the heading of each column.
(Note that A (in green) is 432; not the artificial standard of 440.)
(Note: All the digits except C & G add to 9; G alternates between 6 & 3 and C contains the repeating vortex numbers of 1,2,4,8,7,5)
(See YouTube by Roman Blouny))



Circle of Fifths
derived from the table above (showing exact digits)


By moving the notes to their normalized respective places and giving a direction
based on the order of derivation in the Vortex Music Table (Circle of Fifths order) with
blue lines representing positive energies (full notes) initiated by do(C)-sol(G) and
red lines representing negative energies (half notes) ending in fa(F)-do(C),
we have the following figure:

All these triads are suspended chords, but their relationships reveal other influences:
Positive energies:
'do' (9) influences 'sol' (6&3); which influences 're', which influences 'la'; which influences 'mi'; which influences 'si'
Negative energies:
'si' influences the space between 'sol' and 'fa'; which influences the space between 'do' and 're';
which influences the space between 'sol' and 'la'; which influences the space between 're' and 'mi';
which influences the space between 'la' and 'si'.
Note that 'si' is the joining point of the positive and negative energies on it return back through 'fa' on it's return to 'do' (9).

Here are universal derived note vectors with the Gurdjieff Enneagram overladed:

Here we can see some notes that are opposite to the direction of the Enneagram and some places they enforce the direction of the Enneagram. And the two places actually where they are opposed and supported will be the laurels of the devil and the angel in our final diagram.

The line E ('mi') to B('ti') from seven natural notes of the Twelve Note diagram (above) reinforces one line of the Enneagram while line D ('re') to A ('la') is being opposed by the Enneagram line. These are the two laurels of the angel and the devil. Comparing the functions to the corrected Food Octave in lecture 1:

In Food octave 're' was Digestive System (stomach), 'mi' was Circulatory System (liver), 'fa' was Nervous System (cerebellum), 'sol' was Thinking Center (cerebrum) (These were swapped from what Gurdjieff has shown.), and 'la' was the Endocrine System (hormones, "heart") (that was the vibration that was left out of the Food Octave by Gurdjieff), and then the final one was the Reproductive System (the sex organs).




A totally different understanding, comprehension and attribution of meaning.

Eating a bowl of soup with a knife.

Jedi Path Metaphysical and Alchemical Works
Written and compiled by Jedi Simon for educationl purpose.2023 All rights reserved.