Book: The Wisdom of the Eternal Laws
Such inter-action of opposites does not only occur as the being initiates, but also throughout the entire process of its endurance. It characterizes what Heraclitus noticed in the becoming of things: the pólemos, a constant fight between – mutually determining – opposites, which generates the intrinsic heterogeneity of the singular being, the finite being. Although, such reciprocity of opposites occurs within a law of intrinsic proportionality of the being. The way of ordaining the parts by their acting and suffering – the way of ordaining the opposites – constitutes the law of intrinsic proportionality, or the law of concrete form, the form of the thing, in re. This is the law of five, the law of form. Every thing that constitutes an unity, that has its opposites, that maintains its relations, and has a reciprocity between the opposites, also has a form, a law (logos) of intrinsic proportionality. Its structure is tectonically constituted by the form the thing is ordained, according to the way of being of its form. Ontically, the thing is composed by what constitutes it, by the opposites that constitute it, but its form reveals the disposition of the logos of it, of its intrinsic proportions. So that the reciprocity of the opposites occurs within the limits established by such law, the concrete form, the form in re, since, if it was not com-proportionate to such form, the thing would suffer or perform per se what is disproportionate to its nature, which is the principle of its action and passion, the active and passive principle. A thing, to be fully comprehended, must be quinarily considered, i.e., must be contemplated according to its ruling law of intrinsic proportionality, since its possibilities and its acting are com-proportionate to its concrete form.
Therefore, we have that the form is a arithmos eidetikos in re, symbolized by the five, the five-pointed star, which is also the symbol of Man, since Man is the entity able to capture such forms, the being that intentionally reach them, in a com-proportionate way to the proper human schematics.
To have a quinary view of a thing is to formally know it, is to know the reciprocity that unfolds from the interaction of its relating opposites, which constitute its substance.