1 - The first talk explores the medieval Christian understanding of the symbolism of the soul's ascent through the seven planetary spheres.
2 - The second talk explores the use of pyramid geometry in Gothic cathedral design and its connection to the dimensions of the Great Pyramid in Egypt.
3 - The third focuses upon aspects of symbolism relating to the use of pyramid geometry in Gothic cathedral design.
The Greek word Kosmos means ‘order’. But it also means ‘adornment’ in the sense of an externally visible apparel. In a similar way the eternally ordered truths of mathematical theory become visibly apparent through manifesting in geometric form.
It can accordingly be understood that the numerical thoughts, forever contemplated in the Divine Mind, become visible through the ordered numerical movements of the planets and the stars. The idea that the periodic circular movements of the heavens embody mathematical patterns is not a new one.
It pervades the thought of the ancient and medieval worlds. But even in more recent years this idea has been re-emphasised yet again from new angles within the research of people such as John Michell, John Martineau and Hartmut Warm.
This talk looks at the geometric relationships that exist between the Sun and the first three planets – Mercury, Venus and Earth – and how these relationships naturally reflect Plotinus’ description of the three Hypostases plus ensouled nature along with their emanation from the One.
The eastward journey through a cathedral forms a symbolic ascent climbing towards the place of the rising sun. However for the soul to return to its heavenly origin a certain lightness and buoyancy is required as attested to by the image of St Michael in which he weighs human souls on judgement day.
Within Dante’s poem, Commedia, such a preparation for ascent requires him to first descend to the Inferno so as to face the very lowest reaches of the soul’s potential. Only then can he slowly begin his rise back upwards, first to the surface of the earth followed then by an ascent to Eden which lies at the summit of the Mountain of Purgatory.
Finally he ascends through the heavens to the Empyrean where he becomes reunited with the soul’s divine origin. Dante’s journey is made in emulation of Christ because he descends to the inferno from Jerusalem on the afternoon of Good Friday and then re-ascends to the surface of the earth again on the morning of Easter Sunday.
In this way he personally re-encounters the Harrowing of Hell which is Christ’s necessary descent into the underworld prior to His Resurrection on Easter Sunday and eventual ascent into heaven 40 days thereafter.
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