|Posted on September 9, 2013 at 2:40 PM|
The magician represents the conscious mind. With focus on an idea or goal, the conscious mind sets into action these ideas and brings them forth to the material world. The magicians hands are stretched forth, one to the sky holding a wand, and the other pointing to the ground below. This is suggestive that as is "as above, so below". The table in front of him has all the tools to make this possible. The wand, cup, sword, and pentacle, which are representative of all the suits to the tarot cards. The mage has an undergarment of pure white, showing his pure wisdom and is held shut by the serpent around his waist. The outer garment is red, symbolic of desire and passion, which has no belt holding it shut so it can be removed if necessary. The flowers in the garden represent things as well. The red roses are symbolic of desires, and the white lilies represent pure thought, untainted by desire. This card is under the vibration of the number 1.
Verses 1 to 8 from Psalm 119 begin with the letter Aleph:
אשרי תמימי־דרך ההלכים בתורת יהוה׃
אשרי נצרי עדתיו בכל־לב ידרשוהו׃
אף לא־פעלו עולה בדרכיו הלכו׃
אתה צויתה פקדיך לשמר מאד׃
אחלי יכנו דרכי לשמר חקיך׃
אז לא־אבוש בהביטי אל־כל־מצותיך׃
אודך בישר לבב בלמדי משפטי צדקך׃
את־חקיך אשמר אל־תעזבני עד־מאד׃
1. Blessed in the straight path are the undefiled, who walk according to the law of Iod-Havah.
2. Blessed are they who keep his testimonies, who seek him with their whole heart.
3. Such who walk in his path do no iniquity.
4. You have commanded to carefully keep your precepts.
5. Oh, that my ways were directed to keep your statutes!
6. Then shame shall not be on me, when I look at all your commandments.
7. I will thank you with integrity of heart, when learning the judgments of your righteousness.
8. I will keep your statutes; do not forsake me utterly.
This Arcanum is represented by the Magician. The Holy Eight, symbol of the infinite, appears above the head of the Magician; the Holy Eight encloses, defines, and joins the magnetic currents of the mind that deals with dream consciousness with the mind that deals with vigil consciousness. This sign joins or separates all of the elements which are controlled by the atomic energy, if it is traced with the middle finger, index finger and the thumb over the surface of the cardiac plexus.
PRACTICE: According with the former description the following exercise is suggested: Withdraw all type of thoughts from your mind, now imagine the Holy Eight as it is represented in the following graphic:
Allow the figure itself to submerge within your consciousness and thereafter, while falling asleep, empty your mind, without thinking in anything. Thus after a while, you will awaken your consciousness in the Astral Plane.
If we consider the formation of this symbol, we see that it illustrates the continuity of only one arm that encloses a double circuit in the beginning of the stroke, while enclosing only one circuit in the continuation of the stroke. Thereafter, the stroke divides the sign at the point where it centrally crosses it and it then continues into the other circuit in order to project itself towards the exterior. One circuit closes and the other opens.
This is the required key in order to open all the doors and to cut all the currents formed by the atomic energy, beginning with the one that we have imagined and placed within the depth of our consciousness and ending with the one that originated the rest, which circulates in the same manner in the center of the “Ninth Sphere.”
Now then, to overcome by means of these requirements the risks per se of every astral experience and thus to obtain a fast and also perfect astral projection is more than enough reason, among other things, in order for the Sacred Order of Tibet to affirm in its motto: “Nothing can resist our power.”
Thus, moments before lying down in order to perform this practice, the disciple must invoke with all of his heart and with all of his soul, the Great Regent of the Sacred Order of Tibet. The name of this great Guruji is Bhagavan Aklaiva. This Order, that we have the honor of representing here in Mexico, is the most powerful Order of all the Oriental traditions. This Order is formed by 201 members. The major rank is formed by seventy-two Brahmans.
Papus in his “Treatise of Occult Science” stated that the true initiates from the east are the ones who belong to the Secret Sanctuaries of Brahmanism, since they are the only ones who can give us the royal clue of the Arcanum AZF, thanks to their knowledge of the Primeval Atlantean language “WATAN,” the fundamental roots of Sanskrit, Hebrew and Chinese.
The Sacred Order of Tibet is the genuine owner of the real treasury of Aryavarta. This treasury is the Arcanum A.Z.F.
Bhagavan Aklaiva will help you to consciously travel in your astral body. Invoke him when you are meditating on the sacred sign of the infinite. On any given night, you will be invoked from the Temple of the Himalayas; there you will be submitted to “Seven Ordeals.” There you will be taught the Secret Science.
Now then, after this digression, let us continue with our initial point. The Holy Eight symbolizes the Caduceus of Mercury and represents the two ganglionic chords that esoterically are entwined around the spinal medulla, these are: Ida and Pingala; the two witnesses, the olive branches, the two candlesticks standing before the God of the earth.
The solar atoms rise through the cord of the right and the lunar atoms rise through the cord of the left.
These solar and lunar atoms rise from our seminal system the fire of Phlegethon and the water of Acheron cross in the Ninth Sphere, sex, and form the sign of the Infinite.
F plus A equal C – Fire plus water equal Consciousness.
Whosoever meditates on the sign of the infinite will utilize the Fire and the Water in order to awaken the Consciousness. Now we understand why the two witnesses of revelation have the power of prophecy.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. As we said: “These are the two olive trees, and the two candlesticks standing before the God of the earth. - Revelation 11:3, 4
Now then, the quantity 1260 (a thousand two hundred and threescore days) is Kabbalistically added as follows:
1 plus 2 plus 6 plus 0 = 9; this is the symbol of the Ninth Sphere.
The Ninth Sphere is sex. The two witnesses have their root in the sex. These two witnesses Ida and Pingala are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the “chalice.” The chalice is the brain.
Fill your chalice, brethren of mine, with the sacred wine of light.
Now you comprehend why the sign of the infinite appears above the head of the magician, and why the sword, the cup and pantacles are before him, and why is he grasping the magic wand that symbolizes the spinal medulla.
When the solar and lunar atoms make contact in the coccygeal bone, the Kundalini, the igneous serpent of our magical powers awakens, then we are devour by the serpent and we convert ourselves into excellent divine magicians.
Aleph, number One. "God is triune." Aleph symbolizes the absolute unity of the three primary forces of God which contain the secret image upon which man must be created.
Aleph is formed by two Iods (letter symbol of Kether). One stands on the upper right and the other hangs on the lower left, joined by a diagonal Vav. The two Iods represent the creative power of God in the higher Eden in Daath and the lower Eden in Yesod. The letter Vav between both Iods is man made into the image of the Spirit of God that moves within both Iods (the creative power of God). So, the Spirit of God that moves in the upper waters of Daath and the Spirit of God that moves upon the lower waters of Yesod is the source from which the heavenly man, which is the firmament in between them emerges.
The upper Eden is first mentioned in the first day of Genesis: "And the spirit of God moved upon the face of the waters.” These waters are the Akasha Tattva that belongs to upper Eden.
Within the true magician, the Innermost, the fire of the Holy Spirit (the spirit of God, the Ruach Elohim that hovers upon the face of the waters) within the higher and lower Edens are interchangeable by means of the priesthood of Yesod, Hod and Netzach. This interchange is made when we separate the waters from the waters through initiation, the innermost performs this in the second day of Creation; he separates the two superior ethers from the Akasic waters and creates the second living creature, the consciousness of the man that develops in the firmament or Sephiroth between Daath and Yesod.
The higher Eden contains the superior Akashic waters of the Holy Spirit, which grants the soul the experiences of Samadhi (to be one with God) while in the lower Eden the inferior Akasic waters of the Holy Spirit are mingled with the fires of desire, here the soul experiences independence or being far from God.
In Gnosticism, the waters are the symbol of the creative sexual energies. The waters of transmutation have the fire of the Holy Spirit that give us the feeling of being one with God, while the waters of fornication give us the feeling of separation and frustration because we experience the separation from the happiness of God.
The awakened consciousness is the outcome of both Akashic waters. The greater the concentration on God, the greater the activity of the Akasic waters of Daath, which give us the experience of oneness with His Absolute Being. From the perspective of the lower waters, the greater the transmutation of the Akashic waters of Yesod is, the greater the realization of the reality of God is.
Spiritual elevation can be reached only through in-depth meditation and sexual transmutation.
Aleph also symbolizes the solar waters of outer space (Hydrogen), and the lower the oceans and humanity located in the middle.
The True Man (Vav) is the multiple-perfect-unity, which expresses the Infinite Will of God between earth and heaven.
Aleph: the Ain Soph Aur, the Ray of Okidanokh, the Great Breath of the Absolute talks to itself about itself in order to become Aleph, the Wind, the Elohim, the Holy Trinity within the Unity of Life, because "There is none, other than Iod Hei Vav Hei."
The Ain Soph Aur is the Ray of Okidanokh, the Great Breath of the Absolute. It is the Cosmic Christ that manifests in the World of Atziluth as the Whirling Aleph of Light; it is Kether the Whirlwind of Light that shines in the world of Atziluth.
The Ain Soph Aur, the Great Breath of the Absolute, is the life that whirls about through Aleph in the center of any atom and every Sun.
The Life of the Ain Soph throbs in Atziluth within the trinity of Shin, the Fire. It is the vital energy that flows within the profundities of Mem, the Water, and the Light that whirls about within Aleph, the Wind.
The Ain Soph Aur manifests as life within Fire, Air and Water. Matter cannot exist without the Breath of the Absolute that whirls about within Aleph.
Aleph is the Father, Mem is the Mother and Shin is their Son and the Ain Soph Aur throbs within the three of them. They are Iod, Hei Vav Hei.
The Light of the Ain Soph enters into the world of Atziluth and Whirls about within Aleph, this Light enters into the body within the Air that we breathe through the nose and this Air (oxygen) through the lungs blows the Fire into Mem, the Blood, thereafter, the blood becomes Nun (zoosperm or ovum) within Eve, the sexual organs (Yesod).
The Tzalem, of the Elohim, throbs within Nun (zoosperm or ovum) which hovers upon the sexual waters, the Semen of Yesod.
Therefore, when seminal energy is transmuted and totally sublimated to the heart, the three nervous systems become saturated with the effluvia of the Light of the Ain Soph. This Light is Christ which illuminates the brain (Adam); it is the Wine of Light at the wedding of Canaan, a miracle of the Christic energy when Adam and Eve become one flesh. This is the secret relationship of the fires of the heart, the breath and the semen.
We attain dominion over the sexual energy by means of the breath, which must be controlled by our will which is under the powers of the fires of the heart.
Therefore, people who spill the sexual energy (through their bestial orgasm) breathe out the breath of God, thus, they can never receive the blessings of Iod-Havah within their Souls. Their efforts to attain Self-realization, salvation, will undoubtedly fail.
People who control their breath can attain sexual control and consequently can also attain control over their mind, soul and spirit. These kinds of people are true human beings who attain immortality.
Those who absorb the Light of the Ain Soph, the Cosmic Christ through the Whirling Aleph of Light, become immortal Divine Christs that can preserve their physical bodies for all of eternity. This is what supreme chastity can grant us when we attain control over the fires of the waters of life by means of the wind, the breath.
The "Great Wind" is the Ancient of Days, the root of our Being, the occult of the occult, the mercy of mercies, the goodness of goodness.
The hair of the Ancient of Days has thirteen ringlets. If we add thirteen among itself we will have 1 + 3 = 4
1 is the masculine principle, fire.
2 is the feminine principle, water.
3 is the Son of creation.
4 is the unity of life.
This is the holy Tetragrammaton. This is the name of the Eternal One, Iod Hei Vav Hei.
The hurricane, the four winds, the breath, the Word is represented in the beard of the Ancient of Days. This beard has thirteen locks.
The four winds are Iod Hei Vav Hei.
The 13th Arcanum is the Ancient of Days. Only by defeating death can we incarnate the Ancient of Days. The funeral ordeals of the 13th Arcanum are more frightful and terrible than the abyss.
In order to achieve the realization of the Ancient of Days within ourselves, we must totally accomplish the 13th Arcanum within ourselves.
We need a supreme death and a supreme resurrection in order to have the right of incarnating the Ancient of Days. Only the one who incarnates him has the right of internally wearing the hair and the beard of a Venerable Elder.
Only in the presence of the Angels of Death, after becoming victorious in the funeral ordeals, can we incarnate the Ancient of Days. Whosoever incarnates Him becomes another Elder in Eternity.
The mantra PANDER permits us to reach unto the Ancient of Days. This is possible within profound meditation. In the world of Atziluth there is a marvellous temple where the majestic presence of the Ancient of Days is shown unto us.
The Ancient of Days dwells in the world of Kether. The chief of that world is the angel Metatron. This angel was the prophet Enoch. With the help of this angel we can enter into the world of Kether. The disciple who wants to penetrate into Kether will beg to the angel Metatron during his states of profound meditation and he will be helped.
The Aztec goddess of death has a crown with nine human skulls. The crown (Kether) is the symbol of the Ancient of Days.
The skull (letter Reish) is the microcosmic correspondence of the Ancient of Days in the human being. Indeed, we need a supreme resurrection in order to attain the self-realization of the Ancient of Days within ourselves.
In the world of Kether we comprehend that the great Law controls all that is created. From the world of the Elder of the Days, we see the human multitudes as leaves hurled by the wind.
The Great Wind is the terrible law of the Ancient of Days. "Vox Populi Vox Dei". A social revolt contemplated from the world of the Ancient of Days is a law in action. Each person, the entire multitudes look like leaves detached from the trees, hurled by the terrific wind of the Ancient of Days.
People do not know about these things. People are only preoccupied by acquiring money and more money. This is the poor, suffering humanity, who are only miserable leaves hurled by the great wind, miserable leaves hurled by the great Law.
Our authentic Being, in his essential root, is the Ancient of Days. He is the Father in us. He is our true Being. Our disciples must now concentrate and meditate very deeply on the Ancient of Days. The ecstasy, Samadhi, must be induced during meditation.
May peace reign in all hearts; let us not forget that peace is light. Let us not forget that peace is an Essence emanated from the Absolute. It is light emanated from the Absolute. This light is the light of the Ancient of Days. Christ said, "Peace I leave with you, my peace I give unto you." (John: 14: 27). - Tarot and Kabbalah by Samael Aun Weor
I am in the Father and the Father is in me!
Believe me that I (the effluvia of the fires of the Nous Atom in the heart) am in the Father (in the Cerebrospinal Nervous System) and the (wind, oxygen, that is the will of the) Father (that enters in the bloodstream is) in me; or else believe me for the sake of the works (within the bloodstream) themselves.
"Verily, verily, I say to you, (the Three Nervous Systems of) he who believes in me (the effluvia of the fires of the Nous Atom in the heart) will also do the works that I do (through the bloodstream); and greater works than these will he do, because (by means of White Tantra) I go (as Solar Fire) to the Father (throughout the Sushumna Canal).
Whatever you ask (with your heart) in my (fiery) name, I will do it (through the Sushumna Canal), that the Father (the Innermost) may be glorified (in Hod) in the Son (the Astral Body); if you ask anything (during Sacred Transmutation) in my (fiery) name, I will do it. "If you love me (the Ain Soph Aur), you will keep my (22) commandments (with Tiphereth your Human Soul). And I (in the stone of Jacob, Yesod) will pray the Father (through the ladder to heaven, the spinal medulla, the Cerebrospinal Nervous System) and he will give you another Counselor (in the spinal medulla), to be with you for ever, even the (Holy) Spirit of truth (Nachash, the Kundalini), whom the world cannot receive, because (of fornication) it neither sees him nor knows him; you know him, for he (through White Tantra) dwells with you (in the stone of Jacob, Yesod), and will be in you (when it rises the Sushumna Canal).
"I (the effluvia of the fires of the Nous Atom in the heart) will not leave you desolate; I will come to you (by means of White Tantra).
Yet a little while, and the world (of the senses) will see me no more, but you will see me (with the eyes “Ayin” of the Spirit); because I live (within Ruach, the Essence of God, Kether), you will live also (by means of death). In that day (when Nachash, the Kundalini awakens and reaches between the eyebrows) you will know that I (the effluvia of the fires of the Nous Atom in the heart) am in my Father (the Wind, the Ruach, the Innermost hovering in the waters of Yesod), and you in me, and I in you (through the fire of Chastity). Whosoever has (comprehended) my (22) commandments and keeps them, he it is who loves me (through the effluvia of the fires of the Nous Atom in the heart); and he who loves me will be loved by my Father (the Wind, the Ruach, the Innermost hovering in the waters of Yesod), and I will love him and manifest myself to him (through the Venustic Initiation)." Judas Thaddeus (the power of the sacrum, where the fire of the Holy Ghost abides, precisely in the Church of Ephesus) said to him, "Lord, how is it that you will manifest yourself to us (as Fire in the Triveni, in the sacrum, in the Chakra Muladhara or Church of Ephesus, close to the coccyx), and not to the world (of the senses)?"
Jesus answered him, "If a man loves me (by means of the mysteries of Daath, White Tantra), he will keep my word (or FIAT, the Ruach that is my Tzalem that hovers upon the Raw Mercury of the Great Work), and my Father (the Glorian) will (pour his) love (in) him, and we will come (from the Sacrum all the way up to the brain) to him and make our home with him (in the heart). Whosoever does not love me (the fornicator) does not keep my words (Logoi); and the word (Logos) which you hear is not mine but the Father's who sent me (the First Logos).
"These things I have spoken to you, while I am still with you (as fire of Love in the left ventricle of your heart). But the Counselor, the Holy Spirit, whom the Father will send in my name (in the shape of the Serpent of Bronze, Nachash), he will teach you all things (through fire), and bring to your remembrance all that I have said to you.
Peace (the substance of Kether, the Father of all Lights) I leave with you; my peace I give to you; not as the world (of the senses) gives do I give to you. Let not your hearts be troubled, neither let them be afraid (since I dwell as fire in left ventricle of their hearts). You heard me say to you (through the initiation) I go away, and I will come to you (totally transformed). If you loved me, you would have rejoiced, because I (as fire) go to the Father (through the Sushumna Canal); for the Father (the Wind, Kether, the Ancient of Days) is greater than I (the Nous Atom).
And now I have told you before it take place, so that when it does take place, you may believe (in the metamorphosis of the fire). I will no longer talk much with you, for the ruler of this world (the intellect of Fornicators) is coming. He has no power over me (the Nous or Superior Mind); but I do (by means of the Grand Sympathetic Nervous System) as the Father (the Innermost) has commanded me, so that the world may know that I (the Nous Atom through the bloodstream) love (perform the will of) the Father. Rise (your Nachash, the Sacrum Spirit, as Moses did in the wilderness), let us go hence (within the Sushumna Canal to the Father of all Lights).
The term ‘Arcana’ is plural. The singular aspect of this term is
‘Arcanum.’ ‘Arcanum’ refers to a type of knowledge, which is for the
initiated, or a kind of knowledge that is mysterious for the average
person. It is a science or understanding that one has to be introduced
to. When we study the twenty-two Arcana, we are studying twenty-two
laws, or twenty-two mysteries, that we have to be initiated into experientially in order to understand them.
The twenty-two Arcana of the Kabbalah are twenty-two laws. We know in the Judeo-Christian tradition that we he have ten primary laws, or Ten Commandments, that are discussed very commonly. But there are twelve more. These twenty-two laws, or twenty-two Arcana, contain the entire process of religion, or in other words religare, which is Latin for “union.”
The twenty-two Arcana are steps, or clues, which illuminate religion itself, or this process of union. In the Judeo-Christian tradition, and of course in the Gnostic tradition, these twenty-two laws have been symbolized in various ways. We have already mentioned the Ten Commandments, which are the first and most obvious representation of these twenty-two steps. But there is another less commonly recognized aspect, or symbol, of these twenty-two Arcana: the Book of the Tarot.
The Tarot cards, or the images of the Tarot, form a book of twenty-two images. These twenty-two images symbolize and represent twenty-two Arcana, steps, laws, mysteries, which the initiate needs to understand and know in order to understand and know the Path to self-realization of the Being.
These twenty-two Arcana are also symbolized and represented in the twenty-two characters of the Hebrew alphabet. Each character of this alphabet symbolizes and represents different laws and aspects of the Path to the self-realization of the Being.
So for us who aspire to comprehend and understand that Path, to enter that Path, to make it manifest in us, it is vital that we understand the nature of these twenty-two laws. Within them is the Path itself. More than that, the foundation upon which we work in Gnosis is direct experience. The term ‘Gnosis’ itself indicates that. Gnosis is not a mere belief or a theory; it is a science of direct experiences, or a scientific method which leads to one’s own direct experience of the Truth. The Truth itself is the twenty-two Arcana, so to experience directly the nature of Truth, we study these twenty-two Arcana in order to help us organize our own experiences, to understand them.
When we study the Judeo-Christian tradition, and we look into the book of Genesis, we see that there is a great symbol at the very beginning of the book, in the first few chapters. We find two trees in the Garden of Eden. The first tree is the Tree of Life. This is a symbol of the Kabbalah, or the science of numbers, which we will begin to analyze today.
The Kabbalah is a map of our own consciousness. It is also a map of the universe. The universe and our consciousness are reflections of one another, and the Kabbalah encodes that, it symbolizes that. So the Tree of Life in the Bible is a symbol of this science of numbers. And of course, as anyone who studies the Bible knows, numbers play a huge role throughout the Bible. There are always seven of this and three of that—we see in all religions that numbers have a huge importance; this evidence of the universal presence of Kabbalah, even if it is not called by that name. The twenty-two Arcana introduce us to the science of understanding the symbols of those numbers in order to help illuminate our own path.
The second tree is the Tree of Knowledge, the Tree of Knowledge of Good and Bad, or Good and Evil. This tree is the source of the forbidden fruit. In the Bible, it is clearly stated that we should not eat of the forbidden fruit. In order to understand what that means, we need to know what the Tree of Knowledge is; it is symbolic of something within us. The term ‘knowledge,’ of course, is the word ‘Gnosis.’ Gnosis itself is the root of the term knowledge. But in Hebrew, it is the term Daath.
The Tree of Life, which is the first tree that I described, is the Kabbalah, is symbolized in its most common representation as ten spheres. These ten spheres are organized as a structure of three columns on which hang three triangles. So already we see numbers. The Kabbalah, these ten spheres, or Sephiroth, represent levels of consciousness, aspects of our own inner psychology.
The Tree of Knowledge, or Daath, is one more sphere, which is hidden within the Tree of Life. These two trees are said to share the same roots; they are closely interrelated.
When we study Gnosis, or study any religion, it is important for us to understand we have to study both of these trees together. The Tree of Life is the study of our own consciousness, the study of our own psyche, the study of our own Inner Being. And the Tree of Knowledge is the science of Alchemy; it is the secret wisdom, or secret knowledge, which illuminates the Tree of Life.
The sphere of Daath, or the Tree of Knowledge, has always been hidden, has always been esoteric; it is something that one must be “initiated” into (or introduced into). Daath is the Great Arcanum, it is the Truth of truths, the Secret of secrets. It is what has always been veiled in the Temple. It is the Ark of Noah, and the Ark of the Covenant—the great ARC-anum. The Twenty-two Arcana are mere elaborations of the one Great Arcanum.
In the course of these twenty-two lectures, we will be examining these two trees continually, comparing them, understanding them, side by side. This is Kabbalah and Alchemy. These are the two columns of the great hierarchies of God: Wisdom and Love. Daath, this secret knowledge, or esoteric knowledge, related to alchemy, is wisdom; and the Tree of Life, the Kabbalah, is love: the two columns which form the foundation of the Temple, or the support of the Temple.
That temple, of course, is our own soul, the Temple of our own Living God. To construct and perfect our own inner temple is the purpose of religion, or religare (Latin for reunion). And the construction of our own inner temple is supported by and made strong by the study of these two trees together.
The Tree of Life in ourselves must become fully illuminated—that is Self-realization. But the illumination, the light, is provided by the Tree of Knowledge. So these two trees, these two columns, are in themselves the science to self-realize the Being.
The twenty-two Arcana, as I stated, are esoteric, or hidden laws. They are symbols. So in the beginning we always begin with the number one. Today’s lecture is about Arcanum one, which is the Magician.
When you observe the first card of the Tarot, you see the Magician. But who is the Magician? We have to understand that. This card is symbolic and imparts to us a vital understanding upon which the basis of the entire set of Arcana rests.
The number one is the number which begins; unity. It is initiative, the beginning. But the number one emerges from nothing. Really, the number one comes from the zero.
When we study the Kabbalah, and look at our map, we see that the Tree of Life unfolds from the Absolute, or from the womb of the Divine Mother. That Womb is the Zero. It is Primordial Potentiality.
Zero is a profound and ancient symbol. It is potentiality, creation, the ocean from which life emerges. The womb of the Divine Mother gives birth to One. So if we see a one and a zero, we see the beginning, the start. We also see the number ten – one and a zero. We also see ‘IO,’ which is the core component of the name of the Divine Mother.
The one in this case is the projective force, the masculine principle, which initiates, which begins. And the one on the Tree of Life, in this context, is representing Kether, or the first Sephira. That one, in its emerging from the womb, is truthfully the first Trinity, or Three in One, which is Kether, Chokmah, and Binah. The Three in One is the Cosmic Christ, the radiant force which illuminates all of life. He is one, but He is three, and He emerges from the zero, from nothing.
This manifestation we call Iod-Hevah, or in other words, the Tetragrammaton – four letters in Hebrew, which represent the Father-Mother with the characters Iod He Vau He. These four letters contain a vast amount of symbolism, but the emphasis that I want to place at this moment is a relationship that exists between the zero, the one, and the Iod, the first character of this Tetragrammaton.
Iod, as a letter of the Hebrew alphabet, is actually the tenth letter. So you see we have the number ten here—the one and the zero, the womb and the Father, the Mother and the Father. The Iod is the tenth character. The Iod in itself represents the man, masculine, the phallus, the creative force. It is indicating the number one in a very strong way. And if you Kabbalistically take the number of Iod, which is ten, and you reduce it with Kabbalistic numerology, it is a one, because one plus zero is one.
The Iod is the impulse, the masculine force which initiates, which drives, which pushes.
When this Three in One, the Trinity, the Cosmic Christ, unfolds itself in order to create, it divides itself. It does so in it’s third aspect: the sephirah Binah.
Within the sphere of Binah, we find the Holy Spirit, or this creative impulse, this fire, which wants to give rise to manifestation. Binah divides itself into male-female, into Abba-Aima, Shiva-Shakti, the masculine-feminine manifestation of the One. This is Iod-He-Vau-He, this is Iod-Hevah, Adam-Eve, the primordial couple, Shiva-Shakti of the Hindus, Osiris-Isis of the Egyptians, Abba-Aima of Judaism, the Yab-yum of Tantrism. Shiva-Shakti (Osiris-Isis), in their union, form Daath, the Tree of Knowledge.
Shiva, or Osiris, is the masculine manifestation of this first Trinity who is One. Shiva is the Three in One Himself, but polarized masculine.
Shakti, his wife, is the feminine polarization of the Three in One.
These two polarizations, male and female, unify themselves; they join once again in order to create, and this is Daath, this is the Tree of Knowledge.
The creation that Daath unfolds (or in other words, that Shiva and Shakti unfold) is their son. Their son is called Horus in the Egyptian pantheon. Osiris and Isis join and produce a son, who is Horus in Egyptian symbolism. This son is Chesed on the Tree of Life, the fourth Sephira.
Chesed is the Magician. Arcanum One is Chesed. Chesed is called Atman in the Eastern traditions. He is our own, individual, personal Father. He has his own Father, who is Kether. So you can see that this Arcanum One, which is singular, which is one, which initiates, has depths, has levels, because our own intimate, inner Father has his Father. Our own Being has his Being.
The Being of our Being is, of course, the Cosmic Christ. The Being of our Being is Kether, but Kether is Three in One. Our Intimate, our Innermost, Chesed, is manifested in order to perform a certain duty, in order to become a perfect magician. Now it is necessary for us to understand what is a magician, what is magic.
The term ‘magician’ has been grossly degenerated in our modern time. It actually comes from a very ancient root. When I pointed out this term ‘Atman,’ this has a relationship with the term ‘magician,’ with its roots. You’ve probably heard of a Mahatma: this is a compound word. It is Maha-atman. Atman, of course, is our own Inner Father, our own Inner Spirit. ‘Maha’ means ‘great’ in Sanskrit: Maha-atman—great spirit, great soul.
In Sanskrit, an H can also be a G: so maha can also be read as maga, mage, magi. A magi is a priest. We know the three magi from the stories of the Bible, the New Testament, which were three kings, or three priests, who came from the east to worship the Christ. But the term magi, or mage, actually comes from ancient Sanskrit and an Assyrian, Babylonian, and Persian term, from ‘mag’ or ‘maha,’ and the magi were worshipers of the sun, priests. The sun, of course we know, is a symbol of the Christ. So the real magician is a priest. And working with magic, real magic, is actually a sacred priesthood, a sacred office. Most importantly, the real magician is not the terrestrial person. The one who really works with magic is our own Inner Father, our inner maha-atman.
When we look at the symbol of the card, the image of the magician, we are looking at a symbol of our own Inner Being, our own Inner Father. We see the magician with a serpent on his forehead. The serpent is a symbol of mastery, a symbol of illumination. He carries in his hand a staff, or a rod, which symbolizes power, and that rod, that vertical column is the spinal column. He has one hand up and one hand down. The one hand up is raising the rod, pointing to heaven. The hand down is pointing to the waters beneath his feet, which is an instruction to his son, to his child, which we’ll come to. But the form of his figure, one up, one down, and his body between, forms the character Aleph, which is the first character of the Hebrew alphabet.
Aleph, of course, is number one. It is that first character which initiates, which begins. He is, in himself, that character Aleph. The Being is the Aleph, the Alpha, the first. As far as we are concerned, He is our number one. We are in suffering because we have forgotten Him. We are in pain because we neglect our duty to Him. When our Being becomes once again our number one, first, and we perform our duty in accordance with his directive, we achieve religion, religare.
Before the magician is a table. The table has four sides, it forms a cubic shape. The four here represents a number of things. It represents the four elements that the magician has to command. Anyone who has studied anything of what we call magic knows that the magician works with the elements of nature: fire, water, air, and earth. And the great magician is the one who commands those elements in order to perform his will. Moses, for example, was a great magician. Jesus was a great magician. These were initiates who developed the capacity to command the elements of nature, to calm storms, to raise tempests, to rattle the earth, to have power of the forces of life and death. The terrestrial person is not the one who can do those things, it is the Inner Being, God. But God, that Father, works through the initiate, works through His son, His child.
The four sides of the table also represent the vehicles through which the Being works. So returning to the Tree of Life, we see the sphere of Chesed, who is one part of a trinity with three spheres, Chesed being the first, or highest part. Next to that is Buddhi, Geburah, which is our Divine Soul, Divine Consciousness, which is a feminine aspect of the Being. And next to her is Tiphereth, or Manas, which is a masculine aspect of the Being. So our Innermost, our Atman, our Chesed, has two souls, one masculine and one feminine. But these three are one. The Magician perfected is these three aspects perfectly unified. The number one is unity. That is the goal of the Magician—unity. But that unity is in the soul.
Below this trinity of the Monad, we have the four vehicles that the Monad will work through. The first, in descending order, is Netzach, or the mind, the mental body. The next is Hod, emotion, or the emotional body. The third is Yesod, the energetic body, the vital body, the etheric body. And last is Malkuth, the physical body. These are the four bodies of sin—the four bodies with which we either create problems or create the soul. These four bodies are the laboratory of the Magician. The Magician works with these four aspects of Himself in order to command the elements and reach perfection.
For the Magician to accomplish this goal, for our Inner Being to fulfill His own duty, He needs these four vehicles to be perfected, to be perfect vehicles for His purposes. In other words, the terrestrial person has to work. We, of course, inhabit our physical body. The physical body that we have is made possible, and is alive, because of the Being, because of our own Inner God. We have this physical body because He gave it to us to serve Him.
The body is able to live, digest, function, perceive, and act because of these other vehicles which reside within it. The etheric, or vital, body is the basis of our digestion, all chemical processes, all of the energetic processes. Everything that occurs inside of us that gives us life is based upon the vital body, Yesod. That is one reason why Yesod, or the Ninth Sphere, is called ‘The Foundation.’ It is the foundation of life.
We also have the astral body, which is related to our emotions, and this is the body we use when we dream. When we have a dream, when we fall asleep physically, we begin dreaming, we are actually traveling in our astral body. The physical body rests, the vital body gathers energy in order to restore the physical body, and the rest of us escapes and begins to wander within our own mind. But that wandering is occurring with a vehicle, a vessel. That is the astral body.
We also have the mental body, related to our intellect, or mind, the process of cognition, thought, reasoning. These four parts are the four wheels of the chariot, the four horses of the chariot, the four aspects of the soul that the Magician needs to command.
But what is commanding our intellect now? What is it that is driving our emotional well-being now? Who is in control of our emotions? Who is in control of our thoughts? Who is in control of our actions? Why is it that when we do something wrong, we always say, “Oh, that wasn’t me”? When we lie, when we steal, when we cheat, and we get caught, we say, “Oh, I don’t know why I did that. That just wasn’t me. I’m not like that. I’m not that kind of person.” Then who did it? Who is it that is bringing up all the thoughts and feelings that we are having now? The last time we got really angry, who was in charge of that anger? Who was driving and bringing that anger? Was it your Being? Of course not. This is where the work begins. Anger is related to the element fire: if we cannot dominate our own anger, then we cannot dominate the element fire. We need to be Kings and Queens of nature, controlling all the elements in ourselves.
We, as an essence, as a consciousness, as the son of that Father, as the child of that Father, have to gain control over ourselves. Our consciousness is a portion of the Being. It is a spark, it is an embryo, that He can work through, but we have to control it. We are a spark of this Monad, called the “essence.” The spark is that little bit of conscious will that we have. Sometimes we call it conscience. It is that part of us that knows what is right and what is wrong—just knows it, does not reason, does not rationalize, does not need anyone to tell it, “Yes, this is right; no, this is wrong.” We just know. That is part of the Being. The Being speaks through that voice of the conscience.
Our job, in order to comprehend and enter into the science of the twenty-two Arcana, is to make that conscience strong. It is made strong by listening to it; by doing what is right; by stopping wrong actions, wrong thoughts, wrong feelings. This is an effort of will.
In the Kabbalah, in the Tree of Life, we look at the trinity of the Monad, we see this sphere Tiphereth, which I mentioned is Manas, the human soul. Really, Tiphereth is the center of will for us. Tiphereth is the knight, the warrior, who fights on behalf of the Magician-King.
The Master Jesus said, “Ye must be perfect as your Father in heaven is perfect.” We are not perfect. Many people nowadays believe that this was a symbolic thing that He said, that we become perfect by believing in Him. But it is not said that way. It is said very clearly, “Ye must be perfect.” This is a very direct statement, and part of a talk in which He is discussing, anyone who has adultery cannot enter heaven; anyone who criticizes, who kills with their words, cannot enter heaven; murderers, fornicators, adulterers, cannot. The reason is heaven is, in levels, the realm of perfection, of perfected beings. How can we, who are imperfect, enter there? We cannot. We enter there by becoming like them, perfected in ourselves, which is a work of will.
The Innermost, the Magician, needs to dominate nature, to control nature, to be a king, to be a priest, who dominates the elements. But in order for Him to do that, he has to arrange the elements on the table in front of Him. The sword is a symbol of will. The sword is the weapon that the initiate must use in order to conquer himself. The vase, the jar, the chalice, has two aspects. It symbolizes the mind, which must be cleansed. It also symbolizes the feminine sexual organ, the yoni. In like manner, the sword represents the masculine sexual organ. And third on the table is a moon. The moon has to be converted into a sun. What this means is that our lunar psychology, lunar being mechanical and belonging to nature, belonging to the realm of the animal, has to be converted into solar, being part of the kingdom of the sun, Christic. The moon in us, the lunar forces, have to be conquered and transformed into solar forces. These are the works that are performed on the table. All of this is empowered, and made possible, by the Holy Spirit, who is symbolized in the card by a bird under the table.
Now all of this work is occurring on top of the waters, the lowest aspect of the card. And inside the waters, we see a perfect stone, a perfect cube. This is pointing to masonry, and the work of the mason is to perfect the stone. The stone resides in the water; it is the Sophic Hydrolith, the Water Stone of Wisdom.
What is a stone and a liquid? What is both stone and liquid? Mercury. Mercury is the symbol of alchemy which indicates the sexual energy. The stone that we have to perfect is our own sexual matter, it is the foundation stone of the temple. Those columns of the Tree of Life and the Tree of Knowledge are founded upon this stone, the foundation stone, which the whole temple is built upon. The foundation stone is here in the waters, the lowest part of this card. This corresponds to the Ninth Sphere, Yesod, which is of courses related to our vital, etheric body.
If we place the Tree of Life as a diagram over our physical body, Yesod points to and indicates the sexual organs. Yesod, the Ninth Sphere, is the root of the Tree of Knowledge. It is where we work with the science of alchemy, learning how to transmute our sexual matter, to transform our animal, instinctive sexual forces, lunar forces into solar, perfected, divine, and heavenly sexual forces.
Sex is natural to the human being—part of the creation of God—but sex performed under divine will, under the auspices of the Magician, who needs to manage those forces in order to realize Himself. The Magician, then, standing in the form of the Aleph, this Hebrew character, is that force which initiates. He has the prayer to become that perfect Aleph.
When we analyze this character of Aleph, and we disarrange its parts in order to understand it, we see it is actually made of three primary aspects. And of course, when we see that it has three aspects, we are reminded immediately of the Trinity, three in one, the Trinity which is the basis of the Being. These three aspects are in fact two Iod’s and a Vau, Hebrew characters.
The Iod is the masculine, projective, creative principle.
The Vau is the sixth letter of the Hebrew alphabet. When we count the spheres, we see that the sixth sphere is Tiphereth, the human soul.
The Magician has to work with the two Iod’s and the Vau in order to form the perfect Aleph. When we understand that, then we can see how He does it. The first Iod, we understood, to be in Daath, that hidden sphere between Binah and Chesed. That first Iod is the upper Eden. It is Daath, but related to the Being. It is the potential for the Being to create and manifest. This is that first Iod, the upper Eden. The second Iod is in the lower Eden, in Yesod, in our own sexual waters. So we see that the Iod, this masculine, projective force, is the fire, or the potentiality, which exists within the waters.
In the Book of Genesis we read that the Spirit of God moved on the face of the waters. These waters represent the upper Eden, in Daath. These are the waters of Genesis from which creation emerges as an act of magic. This magical creation in Daath is a creation that our own Being performs in order to begin His manifestation. The Inner Christ, manifest as Shiva-Shakti, works in these waters of Genesis. This is that first Iod, the Iod of Iod-He-Vau-He. The creation that emerges from that is Vau. Vau, we know is related to the human soul. That Vau is the spinal column, the human soul. And the last, or the second, Iod, is in Yesod, in the waters of sexuality.
So the Magician, the Innermost, has to work with the will of his human soul to bring together the two Iod’s, the lower Eden and upper Eden, in order to reach perfection. The combination of those elements produces the Aleph, which is the perfect Magician, and this is all an act of will. This can only be done when we as the terrestrial person cooperate. We have to work with the waters of Genesis; we have to work with the two trees; we have to transmute the waters of the lower Eden; we have to comprehend the waters of the upper Eden.
The Magician performs his ritual, his priestly duty, by managing the forces arranged on the table, these four elements. He performs his magic, or his works, upon this altar. And these works are Hermetic Magic, which are works related to the mind in Netzach; He performs his works of Natural Magic, or ritualistic magic in the sphere of Hod, related to the astral plane, or the emotional body; and to unify them and empower them, He works with the process of Sexual Magic in Yesod. You can say in other terms the Hermetic Priesthood, the Natural Priesthood, and the Sexual Priesthood. These are sacred duties—sacred duties that the terrestrial person performs on behalf of the Intimate, the Innermost, empowered by the Innermost, for the benefit of the Innermost.
What this means for us, we have to begin to enforce will, to develop our own willpower, to have the capacity to command our own inner nature. And this begins right now. This is not some theoretical or extremely complicated numerical idea. In order for your own Being, your own inner Magician, to arrange the items on the table and to achieve religion, He has to have a vehicle through which He can work.
If our own will is trapped in our pride, is trapped in our anger, is trapped in our lust, the connection to our Innermost is lost. It is not present. When we remain a slave of our envy, we are not serving the Being. The Gospels state very clearly you cannot serve two masters. We have to analyze ourselves. With each action that we perform, we need to analyze. On whose behalf am I doing this? On whose behalf am I acting? When we feel the impulse to speak to another person, do we consider why we must speak? On whose behalf? Is it because we are angry and we want to express our anger? Is it because our feelings are hurt and we want revenge? We have to question and analyze our every activity in every moment. This is a work of will, conscious will, exercised over our three brains: our intellect, our emotion, and our motor-instinctive and sexual aspect.
This work of will is a work of attention. In synthesis you can say the work of the twenty-two Arcana is a work to perfect attention, to perfect consciousness, to perfect conscience. The work of the Magician is to perfect Himself. But He can’t do that if we remain enslaved, enslaved by our own pride, our own self-justifications, our attachments, our desires.
The Innermost, to become that perfect Aleph, to become that Maha-Atman, that perfect Magician, needs us. Some say that this sounds strange, that God needs us, but it is true. We are a part of Him. We do not exist here just by chance, or just for entertainment. We exist to fulfill a specific role, a defined duty, towards our own Innermost, our own Inner Father. And He in turn has His duty. For Him to perform His work, we have to do ours, and ours is to become His will. That is why in the Lord’s Prayer, we see Jesus gives us this great example, great prayer of tremendous power, “Thy will be done.” “Thy”—my Inner Father. May the will of my Inner Being be done on earth (in me in my physical body) as it is in heaven.
That is a process of conquering all of the wills that we have inside which are opposed to the will of the Innermost. My lust does not want what my being wants. My pride wants to be noticed, wants to be admired, or envied. My Being does not want that.
So in moment to moment analysis of ourselves, we conquer and comprehend each discursive will that we have inside. Every ego that we have, every psychological aggregate, has its own will, and all of these different wills are not the will of the Innermost. To know the will of the Innermost, we have to separate ourselves from the ego.
When we look back at this card of the First Arcanum, we see in the superior portion a pair of eyes, always watching, always looking. These are the eyes of the Father. Every action we perform, every thought we think, every feeling that we entertain, is not just ours to observe. Our Being is inside of us. Your own Inner Father is the root of your existence. He knows every atom that you inhabit. So obviously He knows your thoughts and feelings as well.
How is it that we can allow negative thoughts and negative emotions to flourish in our mind? How is it that we can allow them to continue to express themselves, with their resentment, their criticism, their desires, their accounts against other people. “So and so did this to me. So and so did that to me. I didn’t deserve that.” We allow all of that to persist in our interior, and from time to time we take a little break from our inner song to pray. Somehow we think that the moment we stop to pray, then God is there. God is only there when we pray to Him, is what we think. So we are going all day long imagining scenes of lust, imagining scenes of getting vengeance against our enemies, real or otherwise, and then we take a little break and say, “Oh, God, I remember you.” And we think somehow that that is the only thing He sees, somehow that moment of prayer.
Well I’m sorry to point out to you, as painful as it might sound, that He is there all the time, so those twenty-three hours and fifty-nine minutes that you were lost in fantasies about the past and future, dreaming about making money, or dreaming about becoming famous, your Being is there too. These eyes are always watching inside of you.
Will needs to be there all the time in us, the will to change; the will to fight against our own, stubborn, animal nature. Never forget the presence of your Being inside. If you maintain the continuity of the awareness and remembrance of your own Inner God, you are establishing Self-Remembering, the remembrance of the Inner Self, the remembrance of the Being. This is to treat every moment as a moment spent inside of a temple, to feel within yourself that in each instant, you are in the presence of the most unimaginable divinity. And when you are confronted with the impulses of your own lust, yo