While Aries (the first astrological sign in the zodiac) is assimilated to the figure of the infant, it is on Gemini (the third one) where the adolescent energy falls. Playful and disengaged (except in those moments when they enter their signature neurotic state in which -just as teenagers- they overthink about their lives and purpose), they are the perfect prototype of the energy of number 3: creative, optimistic and enthusiastic. One of the most renowned numerologists in history, Matthew Goodwin, attributes to number 3 the quality of being rarely discouraged, holding within themselves the gift of artistic talent and social grace, and being able to radiate attainment through the joy of living.
For those versed in Tarot, the third Arcana -The Empress- is the clear paradigm of the creative (and usually unrestrained) force and impetus of Mother Nature. Defined by Arthur E. Waite as universal fecundity, it is she who brings us the impulse of creation. Just as Jodorowsky portrays her, she embodies expressive outbreak, the fertile hatching which -just as nature- can sometimes become overwhelming and result in a scattering of forces. Drawing a parallel with numerology, Goodwill points out about the number 3 that "Unless the subject can maintain strong self - discipline, there's likely to be a considerable waste of energy, a restlessness leading to frivolous and superficial activity, a resultant feeling of lack of pleasure or accomplishment and accompanying frustration" (Goodwin, p. 742). In the same way, if we delve into the I Ching, we will observe that Hexagram number 3 is also connected with creation. Probably more focused on the ways to overcome the possible obstacles that arise when starting a new creation, the I Ching encourages us to organise our strengths, disentangle our thoughts, and master our impulses with wisdom and maturity.
As for the origin of life, a widespread scientific theory that is still valid asserts that the initial lifeforms on planet Earth were originated from a primordial soup (term first coined by Haldane in 1929). The first one to expose this theory was Charles Darwin, who regarded it as a warm pond. In 1871 he wrote: "the conditions for the first production of a living organism (...) we could conceive in some little pond, with all sorts of ammonia and phosphoric salts, lights, heat, electricity, etc. present, so that a protein compound was chemically formed ready to undergo still more complex changes” (Darwin, p. 19). In 1952 the most classic experiment on abiogenesis (the origin of life) was conducted by Stanley Miller and Harold Urey. In it, the scientists replicated what they considered to be primordial soup addressed by Darwin, Haldane and Oparin (contemporary with Haldane). In order to stimulate the compound, they adjusted continuous electrical sparks to be fired between electrodes and simulate lightning. The result of the experiment was the appearance of amino acids (that is organic compounds arising from inorganic precursors).
Correlating the previous scientific approach with the I Ching, we will note that the two trigrams conforming Hexagram 3 are water on top and thunder at the bottom. Even if most of the I Ching scholars uphold that the image depicts clouds over thunder, from my personal point of view the reason why the thunder is under the water is that it has penetrated into it. Such as in the primordial soup theory (in which inorganic elements are reorganised and thus transformed into amino acids), the immersion of the thunder into water in the hexagram produces a rearrangement of elements, in order for the initial difficulty to be overcome. The text explains that the superior man brings order out of confusion by disentangling and organising the different fibres which compose the situation. Through the judgement and lines of this Hexagram, the I Ching guides us along these difficult -yet promising- times of growth. In the same way, The Empress can be our ally when needing clarity and an impulse when facing any new creation, which -just as the warm pond described by Darwin- in order to come to life needs its conditions and timing.
For those versed in Tarot, the third Arcana -The Empress- is the clear paradigm of the creative (and usually unrestrained) force and impetus of Mother Nature. Defined by Arthur E. Waite as universal fecundity, it is she who brings us the impulse of creation. Just as Jodorowsky portrays her, she embodies expressive outbreak, the fertile hatching which -just as nature- can sometimes become overwhelming and result in a scattering of forces. Drawing a parallel with numerology, Goodwill points out about the number 3 that "Unless the subject can maintain strong self - discipline, there's likely to be a considerable waste of energy, a restlessness leading to frivolous and superficial activity, a resultant feeling of lack of pleasure or accomplishment and accompanying frustration" (Goodwin, p. 742). In the same way, if we delve into the I Ching, we will observe that Hexagram number 3 is also connected with creation. Probably more focused on the ways to overcome the possible obstacles that arise when starting a new creation, the I Ching encourages us to organise our strengths, disentangle our thoughts, and master our impulses with wisdom and maturity.
As for the origin of life, a widespread scientific theory that is still valid asserts that the initial lifeforms on planet Earth were originated from a primordial soup (term first coined by Haldane in 1929). The first one to expose this theory was Charles Darwin, who regarded it as a warm pond. In 1871 he wrote: "the conditions for the first production of a living organism (...) we could conceive in some little pond, with all sorts of ammonia and phosphoric salts, lights, heat, electricity, etc. present, so that a protein compound was chemically formed ready to undergo still more complex changes” (Darwin, p. 19). In 1952 the most classic experiment on abiogenesis (the origin of life) was conducted by Stanley Miller and Harold Urey. In it, the scientists replicated what they considered to be primordial soup addressed by Darwin, Haldane and Oparin (contemporary with Haldane). In order to stimulate the compound, they adjusted continuous electrical sparks to be fired between electrodes and simulate lightning. The result of the experiment was the appearance of amino acids (that is organic compounds arising from inorganic precursors).
Correlating the previous scientific approach with the I Ching, we will note that the two trigrams conforming Hexagram 3 are water on top and thunder at the bottom. Even if most of the I Ching scholars uphold that the image depicts clouds over thunder, from my personal point of view the reason why the thunder is under the water is that it has penetrated into it. Such as in the primordial soup theory (in which inorganic elements are reorganised and thus transformed into amino acids), the immersion of the thunder into water in the hexagram produces a rearrangement of elements, in order for the initial difficulty to be overcome. The text explains that the superior man brings order out of confusion by disentangling and organising the different fibres which compose the situation. Through the judgement and lines of this Hexagram, the I Ching guides us along these difficult -yet promising- times of growth. In the same way, The Empress can be our ally when needing clarity and an impulse when facing any new creation, which -just as the warm pond described by Darwin- in order to come to life needs its conditions and timing.
Digging deeper into the thunder archetype and its communion with number 3, we will find out that in the Mayan Calendar, the third galactic tone is the Electric. Related to the activation of creative sparks into motion, the flows of energy it promotes help overcome any challenges that may arise with joy and optimism. From a historical point of view, it is also interesting to point out the hierarchy religions and mythologies have attributed to thunder gods. Probably, when thinking of these deities, the first one coming to our minds is the Greek Zeus, also known as Jupiter by the Romans. Interestingly enough, it is Jupiter the planet that numerologist Cheiro associates with the number 3, and it is also famous for being stormy and having thunderstorm clusters similar to those on Earth. Apart from Zeus, we can observe many cultures from all around the world which have the figure of thunder gods regarded as either their main deities or as their creators. Among them, we can cite the legendary Scandinavian Thor (also related to fertility); Indra (Hinduist and Buddhist king of the first heaven); the Guaraní Tupã (whose name means "god" in Guaraní and is considered to be the creator of the universe); and Mulungu (the creation deity from various cultures in Central and Eastern Africa).
Just as the certainty on the origin of life remains a mystery even for scientists, the reasons behind the connections exposed in this article remain obscure. However, if we are wise and open up to ways of thinking other than the rational approach (which, as we have observed, does not hold all the responses and sureness), we will seize the advice proposed by these archetypes and resort to them when in need of clarification at the inception of any new creation.
Bibliography:
- Cheiro: Cheiro's Book of Numbers. Bombay: D.B. Tarapourevala Sons & Co. Private Ltd., 1977.
- Goodwin, Matthew Oliver: Numerology. The Complete Guide. Vol. 1 & 2. North Hollywood, California: Newcastle Publishing Company, Inc., 1981.
- Darwing, Charles: The Life and Letters of Charles Darwin. Vol. 3. Edited by Francis Darwin. London: John Murray, 1887.
- Jodorowsky, Alejandro: La Vía del Tarot. Madrid: Editorial Símela, 2004.
- Maestro J. Carlos Fernández: "Compendiu d'I Ching."
- Nichols, Sallie: Jung and the Tarot: An Archetypal Journey. N.p.: Weiser Books, 1980.
- Waite, Arthur Edward: The Pictorial Key to the Tarot. N.p.: Dover Publications Inc., 2005.
Related links:
Sandra Rizzo Art
Just as the certainty on the origin of life remains a mystery even for scientists, the reasons behind the connections exposed in this article remain obscure. However, if we are wise and open up to ways of thinking other than the rational approach (which, as we have observed, does not hold all the responses and sureness), we will seize the advice proposed by these archetypes and resort to them when in need of clarification at the inception of any new creation.
Bibliography:
- Cheiro: Cheiro's Book of Numbers. Bombay: D.B. Tarapourevala Sons & Co. Private Ltd., 1977.
- Goodwin, Matthew Oliver: Numerology. The Complete Guide. Vol. 1 & 2. North Hollywood, California: Newcastle Publishing Company, Inc., 1981.
- Darwing, Charles: The Life and Letters of Charles Darwin. Vol. 3. Edited by Francis Darwin. London: John Murray, 1887.
- Jodorowsky, Alejandro: La Vía del Tarot. Madrid: Editorial Símela, 2004.
- Maestro J. Carlos Fernández: "Compendiu d'I Ching."
- Nichols, Sallie: Jung and the Tarot: An Archetypal Journey. N.p.: Weiser Books, 1980.
- Waite, Arthur Edward: The Pictorial Key to the Tarot. N.p.: Dover Publications Inc., 2005.
Related links:
Sandra Rizzo Art