Ouspensky | mysite-1

OUSPENSKY SAYS THE LOGOS (IN THE BIBLE THE LOGOS MADE FLESH IS SAID TO BE JESUS PLATO SAID THE LOGOS IS THE CHI THE X THE QUADRANT) IS THE GREAT LAW OF FOUR

A FEW NUMBERS HAVE BEEN MENTIONED BUT FOUR BY FAR THE MOST IN OUSPENSKYS BOOK ON THE TAROT HE MENTIONS AGAIN FOUR APOCALYPITC BEASTS IN THE FOUR QUARTERS OF THE HEAVENS (THE QUADRANT)

http://sacred-texts.com/tarot/sot/sot20.htm

In clouds, on the four quarters of heaven, I saw the four apocalyptical beings, one with the face of a lion, another with the face of a bull, the third with a face of an eagle, and the fourth with the face of a bull. And each of them read an open book.

ITS INTERESTING HE MENTIONS THE THREE KINGDOMS OF NATURE BUT THERE IS A FOURTH AND HE MENTIONS THE FOUR ELEMENTS- STILL NO OTHER NUMBERS BEING MENTIONED BUT HE MEINTIONED THE SIX POINTED STAR WHICH IS THE DOUBLE TETRAHEDRON MERKABA- MERK

http://sacred-texts.com/tarot/sot/sot12.htm

In the garden I saw a Man and a Woman naked and beautiful. They loved each other and their Love was their service to the Great Conception, a prayer and a sacrifice; through It they communed with God, through It they received the highest revelations; in Its light the deepest truths came to them; the magic world opened its gate; elves, undines, sylphs and gnomes came openly to them; the three kingdoms of nature, the mineral, plant and animal, and the four elements--fire, water, air and earth-served them.

STILL THE ONLY NUMBER OUSPENSKY IS REALLY MENTIONING IS THE NUMBER FOUR

http://sacred-texts.com/tarot/sot/sot21.htm

Fatigued by the flashing of the Wheel of Life, I sank to earth and shut my eyes. But it seemed to me that the Wheel kept turning before me and that the four creatures continued sitting in the clouds and reading their books.

OUSPENSKY USES A LOT THE CONCEPT OF THE FOURTH DIMENSION- THE TRANSCENDENT FOURTH

http://www.sacred-texts.com/eso/to/

Ouspensky (1878-1947) was a mystic who traveled widely in Europe and the East looking for esoteric knowledge. He later studied with G.I. Gurdjieff. In this book, he uses the concept of the fourth dimension as an extended metaphor for the esoteric nature of reality. Einstein and other physicists had at that time validated the study of higher dimensions, and Ouspensky was fixated on this idea. One can only wonder at what he would think of string theory, parallel universes, and the holographic universe hypothesis (the latter of which he prefigures in this book).

THE THEME OF OUSPENSKYS BOOK IS THE FOUR FORMS OF THE MANIFESTATION OF CONSCIOUSNESS- THE FOURTH IS TRANSCENDENT

http://www.sacred-texts.com/eso/to/to28.htm

TABLE OF THE FOUR FORMS OF THE MANIFESTATION OF CONSCIOUSNESS

For ease of online reading, I have exchanged the rows and columns in this chart.—JBH

1ST FORM

2ND FORM

3RD FORM

4TH FORM

THE SENSE OF SPACE AND TIME

The sense of one-dimensional space. The world on the line. The line as space, everything else as time. Everything except things lying on this line is in motion.

The sense of two-dimensional space. The world on the plane. The plane as space, everything else as time. Angles and curves as motions.

The sense of three-dimensional space. The world in an infinite sphere. The sphere as space. Everything else as time. Phenomena as motions. A becoming and changing universe.

The sense of four-dimensional space.

Spatial sensation of time.

OUSPENSKYS WHOLE BOOK IS BASICALLY ABOUT THE FOURTH TRANSCENDENT DIMENSION

http://www.sacred-texts.com/eso/to/to01.htm

A new view of the Kantian problem. The books of Hinton. The "space-sense" and its evolution. A system for the development of a sense of the fourth dimension by exercises with colored cubes. The geometrical conception of space. Three perpendiculars—why three? Can everything existing be measured by three perpendiculars? The indices of existence. Reality of ideas. Insufficient evidence of the existence of matter and motion. Matter and motion are only logical concepts, like "good" and "evil."

CHAPTER III

What may we learn about the fourth dimension by a study of the geometrical relations within our space? What should be the relation between a three-dimensional body and one of four dimensions? The four-dimensional body as the tracing of the movement of a three-dimensional body in the direction which is not confined within it. A four-dimensional body as containing an infinite number of three-dimensional bodies. A three dimensional body as a section of a four-dimensional one. Parts of bodies and entire bodies in three and in four dimensions. The incommensurability of a three-dimensional and a four-dimensional body. A material atom as a section of a four-dimensional line.

CHAPTER IV

In what direction may the fourth dimension lie? What is motion? Two kinds of motion—motion in space and motion in time—which are contained in every movement. What is time? Two ideas contained in the conception of time. The new dimension of space, and motion upon that dimension. Time as the fourth dimension of space. Impossibility of understanding the fourth dimension without the idea of motion. The idea of motion and the "time-sense." The time sense as a limit (surface) of the "space-sense." Hinton on the law of surfaces. p. viii The "ether" as a surface. Riemann's idea concerning the translation of time into space in the fourth dimension. Present, past, and future. Why do we not see the past and the future. Life as a feeling of one's way. Wundt on the subject of our sensuous knowledge.

CHAPTER V

Four-dimensional space. "Temporal body"—Linga Sharîra. The form of a human body from birth to death. Incommensurability of three-dimensional and four-dimensional bodies. Newton's fluents. The unreality of constant quantities in our world. The right and left hands in three-dimensional and in four dimensional space. Difference between three-dimensional and four-dimensional space. Not two different spaces but different methods of receptivity of one and the same world

OUSPENSKY ON THE FOURTH DIMENSION AND THE BOOK THE INHERITORS AND PEOPLE OF THE FOURTH DIMENSION

http://www.sacred-texts.com/eso/to/to03.htm

That is to say, in certain of their calculations, they are employing four mutually interchangeable coördinates, three of space and one of time. In other words, they use time as though it were a dimension of space. Ouspensky tells them the reason they are able to do this. Time is the fourth dimension of space imperfectly sensed—apprehended by consciousness successively, and thereby creating the temporal illusion.

Joseph Conrad and Ford Madox Hueffer once wrote a novel called The Inheritors and by this they meant the people of the fourth dimension. Though there is small resemblance between Ouspensky's "superman" and theirs, it is his idea also that those of this world who succeed in developing higher-dimensional, or "cosmic" consciousness will indeed inherit—will control and regulate human affairs by reason of their superior wisdom and power. In this, and in this alone, dwells the "salvation" of the world. His superman is the "just man made perfect" of the Evangelist. The struggle for mastery between the blind and unconscious forces of materialism on the one hand, and the spiritually illumined on the other, is already upon us, and all conflicts between nations, peoples

These people of the fourth dimension are in the world but not of it: their range is far wider than this slum of space. In them dormant faculties are alert. Like birds of the air, their fitting symbol, they are at home in realms which others cannot enter, even though already "there." Nor are these heavenly eagles confined to the narrow prison of the breast. Their bodies are as tools which they may take up or lay aside at will. This phenomenal world, which seems so real, is to them as insubstantial as the image of a landscape in a lake. Such is the Ouspenskian superman.

MENTIONS CH HINTONS BOOK THE FOURTH DIMENSION- OUSPENSKY ON THE FOURTH- ON MOVING BEYOND THE THREE TO THE FOURTH- HE DESCRIBES THE FOURTH AS THE "MYSTERIOUS FOURTH" "BEYOND THE THREE"- FOURTH ALWAYS DIFFERENT

http://www.sacred-texts.com/eso/to/to05.htm

OUSPENSKY ON THE FOURTH DIMENSION AND THE BOOK THE INHERITORS AND PEOPLE OF THE FOURTH DIMENSION

http://www.sacred-texts.com/eso/to/to03.htm

Geometers have found that there is no reason why bodies which we can measure should thus be limited. As a matter of fact all the bodies which we can measure are thus limited. So we come to this conclusion, that the space which we use for conceiving ordinary objects in the world is limited to three dimensions. But it might be possible for there to be beings living in a world such that they would conceive a space of four dimensions. 1

It is possible to say a great deal about space of higher dimensions than our own, and to work out analytically many problems which suggest themselves. But can we conceive four-dimensional space in the same way in which we can conceive our own space? Can we think of a body in four dimensions as a unit having properties in the same way as we think of a body having a definite shape in the space with which we are familiar?

There is really no more difficulty in conceiving four-dimensional shapes, when we go about it in the right way, than in conceiving the idea of solid shapes, nor is there any mystery at all about it.

When the faculty to apprehend in four dimensions is acquired—or rather when it is brought into consciousness—for it exists in every

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one in imperfect form—a new horizon opens. The mind acquires a development of power, and in this use of ampler space as a mode of thought, a path is opened by using that very truth which, when first stated by Kant, seemed to close the mind within such fast limits. Our perception is subject to the condition of being in space. But space is not limited as we at first think.

The next step after having formed this power of conception in ampler space, is to investigate nature and see what phenomena are to be explained by four-dimensional relations.

The thought of past ages has used the conception of a three-dimensional space, and by that means has classified many phenomena and has obtained rules for dealing with matters of great practical utility. The path which opens immediately before us in the future is that of applying the conception of four-dimensional space to the phenomena of nature, and of investigating what can be found out by this new means of apprehension. . . .

The idea of the fourth dimension arose from the assumption that in addition to the three dimensions known to our geometry there exists still a fourth, for some reason unknown and inaccessible to us, i.e., that in addition to the three known to us, a mysterious fourth perpendicular is possible.

OUSPENSKY TALKING ABOUT THE FOUR DIMENSIONAL BODY BEYOND THE THIRD DIMENSIONAL BODY

http://www.sacred-texts.com/eso/to/to06.htm

We know that it is possible to represent a three-dimensional body upon a plane, that it is possible to draw a cube, a polyhedron or a sphere. This will not be a real cube or a real sphere, but the projection of a cube or of a sphere on a plane. We may conceive of the three-dimensional bodies of our space somewhat in the nature of images in our space of to us incomprehensible four-dimensional bodies.

ANOTHER CHAPTER BY OSUSPENSKY WHERE HE TALKS ABOUT THE DIFFERENT FOURTH DIMENSION- FOURTH ALWAYS DIFFERENT

http://www.sacred-texts.com/eso/to/to07.htm

In what direction may the fourth dimension lie? What is motion? Two kinds of motion—motion in space and motion in time—which are contained in every movement. What is time? Two ideas contained in the conception of time. The new dimension of space, and motion upon that dimension. Time as the fourth dimension of space. Impossibility of understanding the fourth dimension without the idea of motion. The idea of motion and the "time-sense." The time-sense as a limit (surface) of the "space-sense." Hinton on the law of surfaces. The "ether" as a surface. Riemann's idea concerning the translation of time into space in the fourth dimension. Present, past, and future. Why we do not see the past and the future. Life as a feeling of one's way. Wundt on the subject of our sensuous knowledge.

THE NEXT CHAPTER AGAIN IS ALL ABOUT THE FOUR DIMENSIONAL BODY- HE SAYS IT CONSISTS OF AN INFINITELY GREAT NUMBER OF THREE DIMENSIONAL BODIES- THE FOURTH IS ALWAYS TRANSCENDENT- MENTIONS RIEMANNS VIEW ON IT

http://www.sacred-texts.com/eso/to/to08.htm

It is quite clear why this is so. The four-dimensional body consists of on infinitely great number of three-dimensional bodies; accordingly, there cannot be a common measure for them. The three-dimensional body, in comparison with the four-dimensional one is equivalent to the point in comparison with the line.

As a conclusion from all of the above we may repeat that every point of our space is the section of a line in higher space, or as B. Riemann expressed it: the material atom is the entrance of the fourth dimension into three-dimensional space.

OUSPENSKY TALKS ABOUT FOUR DIMENSIONAL TESSARECTS AND HOW THE DIFFERENT FOURTH "LIES BEYOND GEOMETRY"

http://www.sacred-texts.com/eso/to/to10.htm

This among other things gave Hinton the foundation on which he constructed his theory of tesseracts, four-dimensional solids—a4. But this is pure fantasy. First of all, because the representation of "dimensions" by powers is entirely conditional. It is possible to represent all powers on a line. For example, take the segment of a line equal to five millimetres; then a segment equal to twenty-five millimetres will be the square of it, i.e., a2 and a segment of one hundred and twenty-five millimetres will be the cube—a3.

If the three dimensions really corresponded to three powers, then we should have the right to say that only these three powers refer to geometry, and that all the other higher powers, beginning with the fourth, lie beyond geometry.

OUSPENSKY In his book The Fourth Dimension, under the heading "The First Chapter in the History of Four-space," Hinton writes:

http://www.sacred-texts.com/eso/to/to09.htm

Parmenides, and the Asiatic thinkers with whom he is in close affinity, propound a theory of existence which is in close accord with a conception of a possible relation between a higher and lower dimensional space. . . . It is one which in all ages has had a strong attraction for pure intellect, and is the natural mode of thought for those who refrain from projecting their own volition into nature under the guise of causality.

TALKS MORE ABOUT HINTON AND FOUR SPACE- FOURTH TRANSCENDENT

OUSPENSKY TALKS ABOUT A TRANSCENDENT "FOURTH UNIT OF PSYCHIC LIFE" DIFFERENT FORM THE FIRST THREE AND MOVING TO BE FOUR DIMENSIONAL BODIES INSTEAD OF THREE (THE DYNAMIC BETWEEN THE FOUR AND THE THREE)- FOUR CATEGORIES OF ACTIONS- talks about four beings

http://www.sacred-texts.com/eso/to/to11.htm

At the present time an average man, taken as a norm, has attained to three units of psychic life: sensation, perception, and conception. Furthermore, observation reveals the fact that some people at certain

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times acquire a new, fourth unit of psychic life, which different authors and different schools name differently, but in which an element of knowledge or ideas is always united with an emotional element.

For example if we could make the above-mentioned higher form of psychic life (which appears now accidentally as it were and depends upon insufficiently studied conditions) just as definite, exact, and subject to our will as is the concept; and if the number of characteristics of space increased, i.e., if space became four-dimensional instead of being three-dimensional, this would affirm our presupposition, and would prove Kant's contention that space with its properties is a form of our sensuous receptivity.

Having established the differences between various kinds of actions, let us return to the question propounded before: In what manner does the psyche of an animal differ from that of a human being? Out of the four categories of actions the two lower ones are accessible to animals. The category of "conscious" actions is inaccessible to animals. This is proven first of all by the fact that animals have not the power of speech as we have it.

Here we have four beings, all quite different; and this is only one example: it would be possible to collect others by the hundred. And meanwhile there is for us just one "animal." We mix together many things that are entirely different; our "divisions" are often incorrect, and this hinders us when it comes to the examination of ourselves. To declare that manifest differences determine the "evolutionary grade," that animals of one type are "higher" or "lower" than those of another, would be entirely false. The dog and the monkey by their intellect, their aptness to imitate, and by reason of the dog's fidelity to man, are as it were higher than the cat, but the cat is infinitely superior to them in intuition, esthetic sense, independence, and force of will. The dog and the monkey manifest themselves in toto: all that they have is seen. The cat, on the other hand, is not without reason regarded as a magical and occult animal. In her there is much hidden of which she herself does not know. If one speaks in terms of evolution, it is more correct to say that the cat and the dog are animals of different evolutions, just as in all

OUSPENSKY TALKS ABOUT A TRANSCENDENT "FOURTH UNIT OF REASONING" "FOURTH CHARACTERISTIC"

http://www.sacred-texts.com/eso/to/to12.htm

And we shall grant that if in us there develops the fourth unit of reasoning as different from the concept as the concept is different from perception, so simultaneously with it will appear for us in the surrounding world a fourth characteristic which we may designate geometrically as the fourth direction or the fourth perpendicular, because in this characteristic will be included the properties of objects perpendicular to all properties known to us, and not parallel to any of them. In other words, we shall see, or we shall feel ourselves in a space not of three, but of four dimensions; and in the objects surrounding us, and in our own bodies, will appear common

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properties of the fourth dimension which we did not notice before, or which we regarded as individual properties of objects (or their motion), just as animals regard the extension of objects in the third dimension as their motion.

And when we shall see or feel ourselves in the world of four dimensions we shall see that the world of three dimensions does not really exist and has never existed: that it was the creation of our own fantasy, a phantom host, an optical illusion, a delusion—anything one pleases excepting only reality.

MORE ON FOURTH DIMENSION AND HINTONS IDEA OF "FOURTH DIMENSIONAL MOVEMENT"

http://www.sacred-texts.com/eso/to/to13.htm

Hinton says of this incommensurability: "There is something in life not included in our conception of mechanical movement. Is this something a four-dimensional movement?

OUSPENSKY KABALLAH FOUR PRINCIPALS - HE TALKS ABOUT JOHAN VAN MANEN'S FOUR DIMENSIONAL DRAWING AND ATTEMPT AT A PSYCHOLOGICAL INVESTIGATION OF THE FOURTH DIMENSION- FOUR DIMENSIONAL GLOBE

http://www.sacred-texts.com/eso/to/to14.htm

Having mentioned electrons, I may add that there is a method whereby modern scientific ideas and the data of the psychological method may be reconciled; namely, by the aid of the very ancient systems of the Kabala, Alchemy and so forth, which establish the foundation of the material world in four principles or elements, of which the first two—fire and water—correspond to the positive and negative electrons of modern physics.

The contrast between the vacuum and the material world sounds almost naive after the just quoted words of Minkowsky concerning the necessity of a transfer of attention, on the part of science, from purely physical problems to questions of consciousness. Moreover I do not see any fundamental difference between the material, the mechanical, and the electro-magnetic universe. All this is three-dimensional. In the electro-magnetic universe there is as yet no true transition to the fourth dimension. And Prof. Oumoff makes only one clear attempt to bind the electro-magnetic world with the higher dimensions. He says:

Among many attempts at the psychological investigation of the fourth dimension I shall note one in the book by Johan Van Manen, Some Occult Experiences.

In this book is a remarkable drawing of a four-dimensional figure which the author "saw" by means of his inner vision. This interesting experience Van Manen describes in the following way:

When residing and touring in the North of England, several years ago, I talked and lectured several times on the fourth dimension. One day after having retired to bed, I lay fully awake, thinking out some problems connected with this subject. I tried to visualize or think out the shape of a four-dimensional cube, which I imagined to be the simplest four-dimensional shape. To my great astonishment I saw plainly before me first a four-dimensional globe and afterwards a four-dimensional cube, and learned only then from this object-lesson that the globe is the simplest body, and not the cube, as the third-dimensional analogy ought to have told me beforehand. The remarkable thing was that the definite endeavor to see the one thing made me see the other. I saw the forms as before me in the air (though the room was dark), and behind the forms I saw clearly a rift in the curtains through which a glimmer of light filtered into the room. This was a case in which I can clearly fix the impression that the objects seen were outside my head. In most of the other cases I could not say so definitely, as they partake of a dual character, being almost equally felt as outside and inside the brain.

I forego the attempt to describe the fourth-dimensional cube as to its form. Mathematical description would be possible, but would at the same time disintegrate the real impression in its totality. The fourth-dimensional globe can be better described. It was an ordinary three-dimensional globe, out of which, on each side, beginning at its vertical circumference, bent, tapering horns proceeded,

C. W. Leadbeater on a note to these remarkable pages says:

Striking as this drawing is, its value lies chiefly in its suggestiveness to those who have once seen that which it represents. One can hardly hope that it will convey a clear idea of the reality to those who have never seen it. It is difficult to get an animal to understand a picture—apparently because he is incapable of grasping the idea that perspective on a flat surface is intended to represent objects which he knows only as solid. The average man is in exactly the same position with regard to any drawing or model which is intended to suggest to him the idea of the fourth dimension; and so, clever and suggestive as this is, I; doubt whether it will be of much help to the average reader.

THE FOUR STATES OF CONSCIOUSNESS IN HINDU PHILOSOPHY BASED ON TWO DICHOTOMIES A QUADRANT MODEL FOURTH IS TRANSCENDENT

http://www.sacred-texts.com/eso/to/to22.htm

Hindu philosophy makes the division into four states of consciousness: sleep, dream, waking, and the state of absolute consciousness—turiya. 1 (The Ancient Wisdom, Annie Besant.)

239:1 According to the interpretation of the Southern Hindu school of occultism, the four states of consciousness are understood in somewhat different order. The most remote from the True, the most illusory, is the waking state; the second—sleep—is already nearer to the True; the third—deep sleep without dreams—contact with the True; and the fourth, sâmâdhi, or ecstasy—union with the True.

OUSPENSKY FOUR STAGES- FOUR FORMS CONSCIOUSENSS- FOURTH COSMIC CONSCIOUSNESS

http://www.sacred-texts.com/eso/to/to26.htm

Regarding from different standpoints the complex forms of the manifestation of spirit, and analyzing the views and opinions of various authors, we are always confronted with what seem to be consecutive phases or consecutive stages of this unfoldment. And we find such phases or stages to be four in number. Further consideration of the living world known to us, from the lower animal organisms up to the highly developed body of man, reveals the simultaneous existence of all four forms of consciousness to which all other aspects of the inner life correspond: the sense of space and time, the form of activity, etc. Still further consideration of man of the higher type reveals the presence of all the four forms of consciousness which are in living nature, with forms corresponding to them. (See table, p. 327.)

The simultaneous coexistence of all four forms of consciousness at once, both in nature and in the higher type of man makes the exclusively evolutionary standpoint seem forced and artificial. The evolutionary standpoint is often made the means of escape from difficult problems, and from hard thinking.

Although in the birth of Cosmic Consciousness the moral nature plays an important part, it will be better for many reasons to confine our attention at present to the evolution of the intellect. In this evolution there are four distinct steps. The first of them was taken when upon the primary quality of excitability sensation was established. At this point began the acquisition and more or less perfect registration of sense impressions—that is, of percepts. A percept is of course a sense impression. If we could go back far enough we should find among our ancestors a creature whose whole intellect was made up simply of these percepts. But this creature had in it what may be called an eligibility of growth, and what happened with it was something like this: Individually and from generation to generation it accumulated these percepts, the constant repetition of which, calling for further and further registration, led, in the struggle for existence and under the law of natural selection, to an accumulation of cells in the central sense ganglia; at last a condition was reached in which it became possible for our ancestor to combine groups of these percepts into what we today call a recept. This process is very similar to that of composite photography. Similar percepts (as of a tree) are registered one over the other until they are generalized into the percept of a tree.

Fourth form. Beginning of the understanding of four-dimensional space. A new concept of time. The possibility of more prolonged self-consciousness. Flashes of cosmic consciousness. The idea and sometimes the sensation of a living universe. A striving toward the wondrous. Sensation of infinity. Beginning of self-conscious will and moments of cosmic consciousness. Possibility of personal immortality.

Thus the third form includes that "man" whom science studies. But the fourth form is characteristic of the man who is beginning to pass out of the field of observation of positivism and logical understanding.

ST PAUL AND THE FOURTH DIMENSION

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We know not what the author of the Apocalypse wanted to convey, but we do know those STATES OF SPIRIT when time disappears. We know that in this very thing, in the change of the time-sense, the beginning of the fourth form of consciousness is expressed, the beginning of the transition to COSMIC CONSCIOUSNESS.

In this and in phrases similar to it, the profound philosophical content of the evangelical teaching sometimes flashes forth. And the understanding of the fact that the MYSTERY OF TIME is the first mystery to be revealed is the first step toward the development of cosmic consciousness along the intellectual path.

But what did the Apocalyptic sentence mean? Did it mean precisely what we are now able to construe in it—or was it simply a bit of verbal art, a rhetorical figure of speech, the accidental harping of a string which has continued to sound up to our own time, through centuries and millenniums, with such a wonderfully powerful, true and beautiful tone of thought? We know not now, nor shall we ever, but the words are full of splendor, and we may accept them as a symbol of remote and inaccessible truth.

The apostle Paul's words are even more strange, even more startling by reason of their mathematical exactness. (A friend showed me these words in A. Dobroluboff's From the Book Invisible, who saw in them a direct reference to "the fourth measure of space.")

Truly, what does this mean?

. . . . That ye, being rooted and grounded in love, may be able to comprehend with all saints what is the BREADTH and LENGTH and DEPTH and HEIGHT.

DOESNT REALLY MENTION ANY NUMBERS IN THIS BOOK THE DIVINE PYMANDER- BUT IT ENDS BY SAYING- THESE THINGS ARE NOT MANY BUT FEW... THEY ARE ALL BUT FOUR--- IN WHICH ARE ALL THINGS

http://www.sacred-texts.com/eso/pym/pym18.htm

39. And these things are not many, but few, and easily numbered; for they are all but four, God and Generation, in which are all things.

HERMES (MERCURY) MERK- WAS THE SON OF ZEUS (the four letter name) AND WAS REPRESENTED BY THE NUMBER FOUR AND HIS FATHER ZEUS WAS ALSO REPRESENTED BY THE NUMBER FOUR

https://en.wikipedia.org/wiki/Hermes

Symbols of Hermes were the palm tree, turtle, rooster, goat, the number four, several kinds of fish, incense. Sacrifices involved honey, cakes, pigs, goats, and lambs. In the sanctuary of Hermes Promakhos in Tanagra is a strawberry tree under which it was believed he had created,[111] and in the hills Phene ran three sources that were sacred to him, because he believed that they had been bathed at birth.