Posted on May 3, 2012
In some ways, the history of science has been a perpetual rediscovery of lost wisdom. Many older ages than ours seem strangely advanced, whether in their ability to form healthy government systems as in Imperial China, or in their ability to build lasting structures as in Ancient Egypt, or in their ability to create timeless literary works as in sixteenth century England. The advance of technology hasn”t borne an effect on the advance of ancient wisdom–to the extent that it is agruable whether at all there has been an advance in wisdom since the beginning of civilization.
The Ancient Wisdom of As Above so Below
“Tis true without lying, certain and most true,” said Isaac Newton: ”That which is below is like that which is above and that which is above is like that which is below.” Science and observation, as well as advanced technological devices new to his age, led the famous astronomer to the same ancient conclusion that sparked recorded philosophy. But had not Hermes Trismegistus reached the same conclusion three or four thousand years before him?
Hermes had, indeed, stated that as above so below, but what of it? Mankind”s memory is as brief as its pokies online individual members. What casino one generation verifies by sweat, the next forgets through leisure. And hence, the history of jogar casino science and discovery revolves around this Hermetic truth, each age reinventing the wheel anew.
As Within so Without
The video clip featured above shows an advance in writing technology. The feathered quill became the printed press. But both were means, not ends. What did the quill or press write about–what wisdom did they convey. We mistake advance in technology for advance in wisdom. Although much wisdom is needed to improve technology, in itself, better devices for observation don”t enable us to see farther.
As within so without, and the greatest telescope for self observation is the outside world. This has been the hallmark of Hermeticism, that in order to see himself, man must look outside. He must see the resemblance between the macro-cosmos and his own micro-cosmos. He must use the world as a mirror, must shift the pointing finger from the outside world of phenomena, to the inside world of causes.