The concordance 22 witnesses
Also traced as number archetypes
Orientation
Jung handed Marie-Louise von Franz an unfinished assignment: study each natural number for what makes it singular, not for what it shares with its neighbors. She pursued the task for decades, most fully in Psyche and Matter, where she reads number as an archetype of order in the process of becoming conscious, sharing the ungraspable vagueness of all unconscious contents and achieving distinctness only through the act of recognition. From this she builds a numerological system proper: every integer carries four aspects at once, its relation to space and time, its quantity, its positional ratio, and a qualitative Gestalt irreducible to arithmetic. Jung, in The Structure and Dynamics of the Psyche, insists the sequence of natural numbers is more than a stringing together of identical units; it contains the whole of mathematics and everything yet to be discovered. Edward Edinger traces the lineage back to the Pythagorean arithmos, numbers experienced as numinous, divine, formative powers ordering the cosmos, a conviction von Franz revives in Creation Myths when she calls the integers ungenerated and eternal. Number, on this account, has never been entirely robbed of its numinous aura.
Jung advanced the idea that number is an archetype of order that is in the process of becoming conscious. It is the most primitive man
This passage presents Jung’s core thesis that natural numbers are archetypal ordering principles becoming conscious — the foundational claim of the Jungian numerological system.
, Psyche and Matter, 2014thesis
Jung’s idea was that one should study the individuality of these numbers — be interested in what each has that the others have not, rather than what they have in common.
Von Franz recounts Jung’s direct proposal to investigate the qualitative individuality of each natural number as the basis for a psychologically grounded numerological system.
, Psyche and Matter, 2014thesis
The sequence of natural numbers turns out to be unexpectedly more than a mere stringing together of identical units: it contains the whole of mathematics and everything yet to be discovered in this field.
Jung argues for the irreducibility and numinosity of number, establishing the psychological and metaphysical ground for treating number as an archetypal system rather than a merely quantitative one.
, The Structure and Dynamics of the Psyche, 1960thesis
if number is an archetype, as I tried to show before, it shares this ungraspable vagueness with everything else in the unconscious. It becomes ‘number’ in the usual distinct sense of the word only when its latent orderedness has become conscious.
Von Franz argues that number as archetype participates in the indefiniteness of unconscious contents, achieving distinctness only through the act of conscious recognition — linking numerological systems to the individuation process.
, Psyche and Matter, 2014thesis
Each natural number (positive integer) would then possess four basic aspects: (1) relationship to space-time and geometrizability, (2) quantity, (3) positional ratio, and (4) quality, i.e., a specific retrograde Gestalt relation to the one-continuum.
Von Franz proposes a systematic four-dimensional ontology for natural numbers, grounding the numerological system in a rigorous framework that integrates psychic and physical dimensions.
, Psyche and Matter, 2014thesis
A central concept of the Pythagoreans was arithmos, number. They were responsible for the discovery of numbers as a conceptual paradigm; they were gripped by the numinosity of numbers and experienced them as divine.
Edinger locates the historical origin of depth-psychological numerology in Pythagorean arithmos, where numbers were experienced as numinous divine powers structuring reality — the archetypal precursor to Jungian number theory.
, The Psyche in Antiquity, Book One: Early Greek Philosophy From Thales to Plotinus, 1999thesis
The natural numbers one, two, three, four… were for the Pythagoreans ungenerated, ever-existing, divine formative powers which produced and ordered the whole universe.
Von Franz establishes the Pythagorean doctrine of numbers as eternal divine formative powers as the philosophical foundation underwriting the depth-psychological numerological system.
, Creation Myths, 1995thesis
The natural number plays the essential role in most of them. Jung says… There is something peculiar, one might even say mysterious, about numbers. They have never been entirely robbed of their numinous aura.
Von Franz collates Jung’s statement on the numinosity of number with cross-cultural divinatory practices, demonstrating that numerological systems universally exploit the archetypal character of natural integers.
, Creation Myths, 1995supporting
numbers, throughout the world — except in recent Western number theory — always have a relationship to time ascribed to them… all the gods were also time-numbers. Every god was a calendrical number.
Von Franz presents cross-cultural evidence that numerological systems universally encode a temporal-archetypal dimension, linking number to the rhythmic ordering of collective unconscious contents.
, Psyche and Matter, 2014supporting
the natural integers seem to have a quite special connection with the synchronicity principle. This is why the Western as well as the Eastern arts of divination are especially inclined to use number combinations in order to ‘read’ a situation holistical
Von Franz argues that the special affinity between natural integers and synchronicity explains why numerological systems form the operative core of major divinatory traditions East and West.
, Psyche and Matter, 2014supporting
Nor do the numerological systems of 3 in 3 or 5 in 5 apply to the study of the Arcana of the Tarot. In reality, common sense indicates to us that just as the Tarot of Marseille includes cartouches written in French, it places itself within the culture of the decimal system.
Jodorowsky critically tests competing numerological systems against the internal evidence of the Tarot of Marseille, arguing that only the decimal system is structurally warranted by the cards themselves.
, The Way of Tarot: The Spiritual Teacher in the Cards, 2004supporting
the even numbers appear (2, 4, 6, 8) is furnished with flowers, ‘feminine’ receptive symbols, whereas in the right-hand column containing the odd numbers (3, 5, 7, 9), we have in the one a sword in the center of the oval
Jodorowsky identifies the odd/even polarity within the Tarot’s numerological system as encoding masculine/feminine symbolic oppositions verifiable through the visual iconography of the cards.
, The Way of Tarot: The Spiritual Teacher in the Cards, 2004supporting
Number altogether in China was c[onceived]… To know this latter movement is to know the future, for ‘if we understand how a tree is contracted into a seed, we understand the future unfolding of the seed into a tree.’
Von Franz examines the Chinese numerological system of the I Ching as a model in which number encodes temporal directionality, linking numerical procedure to the prediction of future archetypal configurations.
, Psyche and Matter, 2014supporting
numbers seem to be closely involved in the manner in which one’s psyche unfolds and the manner in which experiences are acquired — or, as Jung put it, w[ith how archetypes sequence in time]
Hamaker-Zondag synthesizes Jungian observations on numerical sequencing with tarot practice, arguing that numerological systems map the temporal unfolding of archetypal experience in the individual psyche.
, Tarot as a Way of Life: A Jungian Approach to the Tarot, 1997supporting
As a result of their lawfulness, or orderedness, these images also form a part of the world of number and can therefore be grasped by means of a numerical procedure.
Von Franz, via Wang Fu Ch’i’s philosophy, demonstrates that archetypal images participate in numerical order and are therefore accessible through numerological procedure — a direct philosophical grounding for divinatory numerological systems.
, C.G. Jung: His Myth in Our Time, 1975supporting
not only would certain numbers have a relation to and an effect on certain archetypes, but the reverse would also be true. The first case is equivalent to number magic, but the second is equivalent to my question whether numbers… would show a tendency to behave in a special way.
Jung poses the reciprocal relationship between numbers and archetypes as an open empirical question, framing the numerological system as a testable hypothesis about autonomous numerical behavior.
, Collected Works Volume 18: The Symbolic Life, 1976supporting
According to C. G. Jung, numbers have to do both with the world of matter and with the psyche. As far as matter is concerned, this is clear enough: science and tech
Hamaker-Zondag summarizes Jung’s dual-aspect theory of number — simultaneously material and psychic — as the conceptual basis for employing numerological systems in depth-psychological interpretation.
, Tarot as a Way of Life: A Jungian Approach to the Tarot, 1997supporting
A central concept of the Pythagoreans was arithmos, number. They were responsible for the discovery of numbers as a conceptual paradigm; they were gripped by the numinosity of
Edinger traces the depth-psychological numerological tradition to the Pythagorean discovery of number as a numinous conceptual paradigm, establishing historical continuity between ancient number mysticism and modern analytical psychology.
, The Psyche in Antiquity, Book One Early Greek Philosophy supporting
My Hidden Factor/Teacher Number(s) is/are: ___. The Major Arcana card(s) corresponding to this number(s) is/are
Greer applies a numerological system to tarot self-analysis, operationalizing depth-psychological number theory as a practical method for identifying shadow and individuation themes through personal birth-number calculations.
, Tarot for Your Self: A Workbook for the Inward Journey, 1984supporting
Because they are ordered and therefore participate in the world of numbers, they can be grasped through a numerical procedure, which only works if handled truthfully.
Von Franz emphasizes that the numerological procedure of the I Ching functions only through its participation in genuine numerical order, underscoring the ontological seriousness of numerological systems beyond mere technique.
, Psyche and Matter, 2014supporting
These fundamental symmetries could be thought of as the archetypes of all matter and the ground of material existence. The elementary particles themselves would be simply the material realization of these underlying symmetries.
Through David Peat’s reading of Heisenberg, this passage gestures toward a physics-based analog to the Jungian numerological system, in which fundamental symmetries parallel archetypes as ordering principles of matter.
, The Handbook of Jungian Psychology: Theory, Practice and Applications, 2006aside
four world periods, as well as four original Gods who created the world… he created four men whose four names are given… he created the four corners of the world.
Von Franz’s enumeration of Mesoamerican quaternary cosmological structures illustrates how numerological systems organize mythological creation narratives around specific number-archetypes, particularly the four.
, Creation Myths, 1995aside