Theos-Talk Archives (April 1995 Message tl00074)

THE KEYS TO KABBALAH - PART TWO (THE 22 TAROT CARDS)

CARDS 0 to 11

THE 21 STAGES OF THE WAY

"The Fool"

This is not properly the first stage in the journey towards Self-
awareness. Rather is it a necessary `pre-stage' whereby a certain
amount of preparation has already been done.  As it is an
absolute necessity that this preparation is made, a great deal
of importance is attached to it.  This takes place very much in
the everyday material world, as does most of the work in Step 1,
and is concerned with the body of things as it appears to
unawakened awareness.  It is only the body, not the soul, nor the
spirit, except by reflection, and body may also be symbolised by
our own planet, the Earth itself. The body is a shell, a
container - in this case for the soul and Spirit which motivates
it. And the world of shells or husks is called, in Kabbalah,
Klippoth. It has nothing to do with any kinds of demon, except
perhaps the `demons' we are ourselves.

Here we may be compared with the figure on the card, from the
point of view of the development of awareness.  We are governed
by what are basically bodily considerations, though we may not
recognise them as such, attributing our desires to outside
influences and other people.  As human beings, we have a very
individual consciousness, with the potential for choosing what
we accept and what we reject.

Even at this early stage, a higher consciousness is at work in
us, seeking to develop, to bring us closer to Self-realisation.
This causes us in different ways, depending upon what sort of
persons we are, to attempt to change our direction and to make
the fullest use of free-will. At this stage, however, we do not
know enough to do this properly. In fact we do not usually know
that we do not know, often supposing that we know a great deal!
We must learn that what appears to be decision based upon
experience may in fact be no more than conditioned reflex, built-
in reactions to events and circumstances, having little to do
with choice on our part at all.  The more our awareness struggles
to develop however, the greater the likelihood of our following
the path of the figure on the card.  The dog at our heels
represents the law which governs the direction of things, and the
body of things. It is attempting to tell us to wake up and look
where we are going.  As generally we do not realise that we are
(in relative terms) asleep, we take the unavoidable step over the
cliff, and find that our previous values no longer apply; that
we have fallen into a strange land that we had no idea existed.
This is the Awakening - with a bump, always, and often painful.

Before the first step proper may be taken, we must see that we
have been living our lives as if asleep, treating dreams as
reality. The awareness of life that is possible, compared to what
sometimes passes for it, is like the difference between sleep and
waking. To begin to know ourselves, we need to see how much we
have been spending our lives in a sequence of action and reaction
in response to outside stimulation. To see this, all that is
necessary is a little honest observation of our own behaviour.
The first thing is to `Wake up" if only for a moment now and
then. The key to this is observation, coupled with discrimination
- the virtue of the Malkuth.  Observation of action-reaction in
the events of our daily lives; observation of the appearance of
things. To do this, it will help if we remind ourselves as fre-
quently as is practical, to stop.  That is, whenever we remember,
to deliberately interrupt the flow of action-reaction in which
we are engaged, to stop and observe what is.  Common sense should
tell us when not to practice this exercise.  We may be surprised
at what we discover.

On the scale of the Ladder, this position is directly related to
Path 28.  The text for this path states:

"The Active Intelligence.  Thence is created the spirit of every
creature of the supreme orb, and the activity, the motion to
which they are subject."  By "creature" is here understood the
animal body, which has an intelligence of its own, not the soul
or spirit who inhabits it (you or I, for example).  A major
realisation for us at this stage is to recognise that we are not
our bodies, but something else.  The quest for that something
else now becomes our immediate concern.

STEP ONE

Centred on Yesod

The first three steps are steps of personality, as are Stages one
to ten. The remaining steps are steps of Self and Self-awareness.
The first stages in Step One are taken once the Awakening has
begun. These are represented by cards 0 to 3.  In the beginning
stages up to Stage Ten we are attempting to build personality
into a stable foundation upon which the greater awakening to Self
and Self-awareness may be begun.  The first Step is the beginning
of a Foundation upon which we build our understanding on the
journey towards Self-awareness, Knowledge and true Being. As a
result of a certain amount of preparation in life, the desire is
stimulated towards Spirit.  This first step opens the Way towards
freedom, independence and self-expression.  Yesod is the ninth
Sephira on the Tree of Life.
Its virtue is Independence; its vice, idleness.

In astrology, Yesod is represented by the Moon.  At Step One our
level of being is governed by and related to the anterior pelvic
plexus, governing the organs of generation, whilst the posterior
pelvic plexus, governing the organs of evacuation, may be
referred to Malkuth. In the chakras of the subtle body, these are
represented by the svaddisthana and muladhara chakras respective-
ly. At this level, our minds tend to be dominated by sex and
materialistic considerations.

Stage One, "The Magician"

When first we open our eyes after the Awakening, it is as though
we have passed through a gate into a new and unexplored region.
This stage takes us from Malkuth, the world of appearances, to
Yesod, the Foundation.  These connecting stages represent the
activity of consciousness, and we can expect to be particularly
active during this first stage.  So, of course, it always is when
we discover something new and unknown which invites us to
explore.  The hidden potential stored in the Yesod aspect of our
natures is ready to be stimulated into action, and will have
definite effects in the real world. One of the titles given to
Malkuth is "The Gate" a title also given in esoteric astrology
to the sign Cancer, ruled by the Moon - also attributed to Yesod.
One quality of this sign of the zodiac is that of holding tightly
to that which we possess; a self-contained principle which at
times can degenerate into avarice, a vice associated with
Malkuth. Another aspect of this sign is what is often described
as moodiness - a description of some Cancerians which may not be
gratefully received. More accurately this impression is formed
due to a tendency to engage in a considerable degree of reflec-
tion, often quite deeply.

The Moon, we know, reflects the light of the Sun, and Cancer is
a sign which may produce people who often unerringly capture or
reflect the activities and attitudes of others. This can
sometimes incline to participation in some form of entertainment
or theatrical activity. The important thing is that the talent
for reflection can be a form of accurate imitation, although it
may over- or under-stress certain aspects. So it is with us.  In
order to understand the nature of people, particularly of
ourselves, we need to gather with crab-like tenacity the
qualities which may be used to reflect and direct the qualities
of the inner and deeper levels of our being, beyond the superfi-
cial appearance; to learn to know and understand both ourselves
and others, and in so doing, to make improvements. The source of
light at this stage is symbolised by the reflective Moon of
Yesod, at the feet of the High Priestess, the receptacle of the
emanations; the vast hidden potential of the Tree of Life itself,
of which it is said that it has its roots in heaven and its
branches in Earth.

At this stage we are particularly under, and sensitive to, the
influences of psychic "moon" forces, and the tenacity and self-
containment of the crab are necessary to keep our balance. This
is also the very first step in the purification of awareness, and
for this reason we must keep ourselves very much awake and alive
to the power of the hidden potential whose energies lie before
us. In the Waite pack the `Magician' is shown with five objects,
four on the table, and one in the raised right hand. This latter
represents freedom of choice and action, free will, while the
other hand, pointing towards the earth, represents the direction
in which the power of a `magician' is to be employed: in the real
world of living things, symbolised by the growth of vegetation
in front of the table.

On the table itself are the four symbols of the Tarot: the wand,
the cup, the sword and the coin. These four symbols relate
directly to the four worlds of Kabbalah, and to human nature. The
wand represents the world of Atziluth; in us it represents our
spiritual origin. The cup represents the world of Briah, called
archetypal, or world of creation; in us it represents our most
fundamental essence, an essence of Spirit, which in its original
purity is called Yechidah, recognisable by us only through
Knowledge. Yechidah carries the connotation, in Hebrew, of "only
child" or "only-begotten" and thus points towards a perception
of the otherwise seemingly absurd Christian doctrine of Jesus as
the "only-begotten" of God. The Atziluthic principle in us is
called in Kabbalah, 'Hia, usually translated "life" but as it is
used here is particularly related to the One Life of Kether,
origin of all life and of the Tree of Life. The Hebrew word is
also the root of the word for "Eve," described in Genesis as "the
mother of all life (or living)." The Briatic principle in us is
called Neschamah, which may be translated loosely as aspiration
and ideals. So we may say that as 'magicians,' in order to
perfect ourselves must aim for union with the One Life of Kether,
via Yechidah, or the spirit within ourselves, and which we truly
are.

The sword represents the world of Yetzirah, and the power of
reason, properly understood as the intelligence which makes us
human in a way different from other creatures.  It is this native
human intelligence which we now must learn to use as our "sword"
of truth, to separate and discriminate between that which is real
and that which is not.  Discrimination is the virtue of Malkuth.
It is the development of this quality which has brought about the
Awakening.  As we now learn to discriminate between previously
hidden qualities within, so we develop in proportion the virtue
of Yesod, which is Independence.

Although the stages of the Way are each symbolised by the figures
on the different Tarot cards, we remain fundamentally the "Fool"
in different situations, while the differing images on the cards
represent the forces and principles which impress themselves upon
us, and which we seek both to reflect into the world, and to
reflect upon in our journey towards knowledge and understanding.

The coin represents the world of Assiah, of the visibly material,
and is represented by what is known as Nephesh, which has been
interpreted as the animal passions. The use of the word "pas-
sions" is a little unfortunate, for modern usage has distorted
its original meaning. It is better to think of this principle as
our animal nature, closely related to the body itself, which is
the animal form within which all we would-be magicians are
temporarily confined. The important, vital thing to remember is
that in all the stages of the Way the work that we do is
reflected through this animal body and animal nature. It is with
this nature and this body that we will give expression to the
principles and forces that we come to know, and which are
impressed upon us. The activity of these principles and forces
will reflect through us according to our understanding, combined
with the direction of the will. The energies invoked by the
double-ended wand in the right hand will have to pass through the
magician (you or me) before they may be directed into the world
by the downward-pointing left. It is therefore wise for us to
remember that this wand is double ended, and that the sword of
reason is double sided - discrimination, in other words, is
absolutely essential in all of the 21 Stages.

Stage Two, The "High Priestess"

In the second stage we meet for the first time the principle of
Yesod, the foundation. This might be considered as a first
exploratory meeting, for the foundation that is referred to in
this return journey is that of a rounded and integrated personal-
ity - a work which never ceases in this life, however far we may
progress. The stages of personality are the first ten stages
along the Way. When we have returned to Yesod a second time via
stage nine, and with our feet firmly on this foundation, we may,
when we are ready, and if we so choose, take the path of the
wheel in stage ten in an attempt to lift our entire level of
being from personality, based on the Yesod foundation, to Self,
which centres on Tiphareth. This step has been described in one
school as a change in our centre of gravity.

In stage two, however, we touch the principle upon which
personality is based as an apparently unknown and very powerful
force in our lives - which it is. In speaking of the zodiacal
sign Cancer in stage one, we said that it was ruled by the moon.
>From the point of view expressed here, we are saying that in
Yesod lies the controlling power which is itself the root cause
of tenacity and the reflective qualities we need. In astrology,
the element of water is assigned to Cancer, and also to the
related signs of Scorpio and Pisces. In the arrangement of the
21 stages, these three signs are grouped around the moon Sephira
Yesod, Scorpio falling on the path of the Empress in stage three,
on the Mars side of the Tree of Life (Mars being the planetary
ruler of Scorpio, and associated with Geburah) and Pisces on the
path of the Hermit in stage nine, on the Jupiter side of the Tree
(Jupiter being the traditional ruler of this sign, and associated
with 'Hesed). It may therefore be said that the foundation of
human personality is of a watery, fluid nature; reflective, as
water at night may show the reflection of the moon in the sky,
and as the moon itself reflects the light of the sun.

This illustrates very clearly an aspect of the teaching, that the
main function of personality is its capacity accurately to
reflect the light of Self from Tiphareth, to which latter Sephira
Kabbalah attributes the sun.

At this point it is appropriate to say something of what are
called the chakras in the human body, and of the subtle body of
refined matter commonly referred to in occult literature as the
etheric body, or etheric double. It is called a double because,
in appearance when seen apart from its denser, more material
counterpart - the "shell" we have already spoken of - it is a
whitish replica of the physical body with which we are familiar.
This etheric body is referred to Yesod, and it is this body which
separates from the shell of the physical in certain kinds of out
of the body experiences, and at physical death. These experiences
are commonly called astral projection, but "astral" projection
and etheric projection are by no means the same thing. In etheric
projection, consciousness is transferred to this "Foundation"
body upon which the physical is molded, and is able to move
around in the usual surroundings of the everyday world, which
appears exactly as we see it in the normal waking state, except
that we may notice a kind of white "mist" pervading everything,
called by some the "astral light."  This is a term which has had
its meaning blurred from too much usage by too many people with
not enough understanding or experience.

In "astral" projection, the contents, or rather particular
aspects of some contents of the psyche, are capable of being
projected onto their own plane, which may be an inner, subjective
one or an outer objective level one step removed from the etheric
conditions mentioned above. It is on this Yetziratic or astral
level that the so-called angels and demons, etc. of `magical'
operations are encountered, and it need hardly be said that such
experiences are of the inner subjective variety, and in conse-
quence not reliable as evidence of anything except perhaps the
state of mind of the person experiencing these phenomena. Such
experience properly belongs to psychology - but psychology is
itself an important study within the teaching. On one scale Yesod
is seen as the lowest Sephira in the world of Yetzirah, and it
is important to realise that in Yetzirah the products of fantasy
have as much apparent reality as the record of material events
held in the memory. Behind this simple fact lie the roots of some
psychological or psychic disorders.

The chakras are centres of force, or energy, within the etheric
body, and have a similar importance to this body to that which
the organs of the physical body have in the material world. In
both cases, the organs of the body are vital to existence. The
first or lowest of the chakras is related to Malkuth, and the
posterior pelvic plexus or nerve complex in the physical body.**
In practice, the relationship between the etheric and physical
body is maintained by these complex nerve centres throughout the
physical body. Under normal circumstances the etheric centre, or
chakra, is interwoven with the physical nerve complex or its
equivalent by very fine connections or threads of etheric
substance. In etheric projection, these connections are loosened
so that the etheric double may act independently of the physical,
and the energy interplay which is necessary between them to
maintain physical life is maintained by what has been called in
occult and spiritualist literature as "the silver cord." This is
usually seen (when it is seen) us connecting the two bodies,
either via the solar plexus centre, or the centre between the
eyebrows.

There is an aspect of the Malkuth centre which is related to the
anterior pelvic plexus in the body, that is to say in the front,
and this is referred to Yesod rather than Malkuth [The
Svaddisthana chakra]. Serious students will be reminded by this
that in practice it is useful to consider these two lower
Sephiroth as two parts of a single whole.

>From the point of view of the development of awareness this lower
centre is particularly related to the first two stages of the
Way. The main function of these two plexi and their etheric
counterparts is the maintenance of the "automatic" bodily
functions such as walking sleeping and breathing, as well as the
excretion of waste matter. At the same time, the anterior pelvic
plexus is very much concerned with the mechanics of sexual
behaviour. It cannot be stressed too strongly that it is the
mechanics only, not the delights that are referred to. We may
find in stage one, and more particularly two, that sexual
awareness is heightened. This level is closely related to
Nephesh, and our animal nature, and at this level sexual
awareness is of this kind. The more easily recognisable aspects
of human sexuality which we experience as excitement, but of a
different kind, such as attachment to particular aspects of sex,
and which stir our feelings and thoughts, do not belong here.
Even so, the attraction of the Nephesh nature is very powerful,
and accounts for more of the underlying attitudes and conditioned
reflex mechanisms in the human personality than is generally
realised.

As ever, the essential approach in such matters is that of
discrimination and observation. The next centre with which we are
concerned is the solar plexus centre, related to the manipura
chakra and stage ten of the Way; it is at this level that we, as
ordinary human beings, live our lives. This life is based on
personality and the four lower Sephiroth. From this point we may,
when we are ready, take the step to Self-awareness and transfer
our centre of being to the heart centre, related to Tiphareth on
the Tree. The Indian method of meditation imported into the West
by the Maharishi Mahesh Yogi is based on a Hindu mantra related
to the solar plexus, and we can see how such a method is intended
to work upon a particular centre in order to strengthen it. This
is one way of building a firm Yesod, a firm foundation, for when
we come to stage ten, we return to Yesod a second time, as can
be seen from the diagram illustrating the 21 stages. From the
point of view of the teaching, such a method used on its own has
many shortcomings. It is important to us not only to be able to
go somewhere, to be somebody, and to grow in awareness, but also
to know where we are, where we have been and to see where we are
going, or as much of what lies ahead as may be possible. This is
why we have a map, called the Tree of Life, and the information
necessary to interpret it.

We find it useful to know, for instance, that the Hindus have
other mantras for other centres, and are thus able to put such
methods into perspective in relation to the whole being, an
advantage that someone who practices mantric meditation with no
other experience than the mystique of an initiation ceremony in
Sanskrit does not possess. This is not to say that such a method
of meditation should not be practiced - quite the reverse; but
it is to say that such practices are more effective when allied
to a system of thought, and to a teaching. Sanskrit is the
language of the mysteries for the people of the East. For the
West, it is the Hebrew of the Old Testament and the Kabbalah,
from which tradition Jesus appeared. Having said this, it is also
said that all versions of the teaching originates in one source,
and that all traditions are branches of one tree. Only good can
come out of a marriage of East and West. A glance at both Hebrew
and Sanskrit writing still shows traces of what may have been a
once common, but long forgotten, language.

After the heart centre of Tiphareth comes the throat centre,
referred for convenience to Daath and stage 21 of the Way. The
centre between the eyebrows is related to that aspect of Daath
which lies on the other side of the Abyss, and the sahasrara
chakra, the centre above the head, presides over all like a
crown, and is referred to Kether. In the development towards
material expression down the lightning flash from Kether, Yesod,
foundation, refers on the human sale to the etheric foundation
upon which the human body is built. In other words, the etheric
structure comes first, and the physical is moulded upon it. When
the physical body dies, the etheric does not, remaining for a
short time the outer container for the individual within. When
we first approach Yesod in stage two, we begin to touch upon this
level as separate, and to feel something of its power and
mystery, a feeling well conveyed by the image of the High
Priestess of the tarot. We are, at this point, on the threshold
of the Temple, and if the our work as "magician" is properly
done, we will be able to pass between the two pillars and
approach the holy places within.

On the scale of the Ladder, this position is directly related to
Path 25, the text of which states:

"The Intelligence of Temptation or Trial.  It is the first
temptation whereby God tests the devout."

Stage Three, The Empress

The tarot attribution of the Empress and the zodiacal attribution
of Scorpio each in their own way depict the powerful forces of
life in motion. The natural impulse of this path is from Hod to
Yesod, whereas our magician is seeking to develop against this
flow, in the opposite direction to the lightning flash and
progress from Yesod to Hod. It follows that the discrimination
of Malkuth and the independence of Yesod are very necessary
prerequisites to attempting this stage. As we saw when describing
the Sephiroth, the vital energies of life flow down into the
receptacle of the emanations, the form-giving Yesod, and on this
path the keyword might well be "vitality". It brings to the body
the vital energies of Hod. The sign Scorpio is likewise associat-
ed with the generation of forms through its association with
sexual vitality, it being the mundane sign of the eighth House
in astrology, which is concerned with such matters, as well as
the more familiar one of death, the less familiar one of life
after death, and regeneration or rebirth.

This is an occult house in astrology, and the foregoing leads
naturally to speculation regarding reincarnation. Some occult
teaching claims that this takes place, and can take many
thousands of years for each one of us. It is also claimed that
this happens sequentially through time, beginning in our past and
continuing into our future. Many people have claimed evidence of
this, but as all such evidence is, by its very nature, subjec-
tive, and the nature of time is not necessarily what it appears
to be, reincarnation is at best a practical working hypothesis
for the student. The traditional doctrine runs thus: the stone
becomes a plant; the plant becomes an animal;the animal becomes
a human being, and the human being divine. This need not be
interpreted in such terms, and the tradition does not declare a
time scale in the matter.

It is clear then that we "magicians" shall need clear heads in
order to keep above the rushing waters of vitality shown on the
tarot card. Scorpio is a water sign. We learned under Hod when
dealing with the Sephiroth that this Sephira is concerned with
classification, arrangement and communication. This is the work
of stage three, to which may be added analysis, showing yet again
the importance of discrimination. We must consider all that we
have discovered about ourselves and our world, and all that we
are learning still, and relate each to the other and ourselves,
using the framework of the Tree of Life as our guide, until we
have established a certain stability of thought and approach,
which is to become symbolised by the Emperor in stage four.

We may think here of the vital energies referred to in relation
to the etheric body discussed in stage two. This body has been
called the vital body, and the "powerhouse`" behind our physical
manifestation. Whereas we referred to individual chakras
previously, we may now begin to realise that there is a continu-
ous interplay of energies between them, and also a giving and
resolving of vital energy to and from our environment and other
people, so that the "astral light" spoken of in stage two is, in
fact, the medium via which these energies are transmitted from
place to place. Some people have an instinctive understanding of
such forces, and are able in some measure to take advantage of
others, and rob them of vitality. This may well be the basis of
"vampire" legends, but in general is much simpler to deal with
than by running around with wooden stakes and large mallets.

The simplest way to deal with such a problem is, not surprising-
ly, to remove ourselves from the presence of whoever it is that
is affecting us in this way. Even so, the following comments
should be noted. All such activity can only take place through
the solar plexus centre, provided that the body is "open" to it.
As the body is a complete circuit in itself, we can protect
ourselves against unwanted loss of energy (which some people can
feel draining away via this centre) by closing the circuit to
outside influence, making it self-contained. This is done by
ensuring that the feet and hands are together, touching or
clasped (or arms folded). If the feeling of loss persists, or is
particularly severe, it will help to contract the muscles around
the solar plexus, the muscles of the abdomen, and temporarily to
hold the breath. The breath should be held where it is, that is
to say, do not breathe in or out, but simply halt the breathing
process wherever it is at the time. No energy can drain away
under these circumstances. It will be as well to mention that
such vitality loss is not necessarily due to the behaviour of
another person or people generally, and can be due to a simple
dissipation of energy on the part of the sufferer - probably the
most common cause, though we all no doubt know of people who
"drain" us, and whom we instinctively avoid.

It will be appreciated that knowledge of these things is gained
by observation and experience - as is knowledge of anything.
(There is a difference between knowledge and information). To be
of use, information must be arranged, related to other informa-
tion, and communicated. In stage three we learn to do this for
ourselves.

STEP TWO
Centred on Hod

The second step of the Way is where we come to a decision,
through reasoning, concerning the desire for real freedom. Here
we apply the intellect to the matter of growing towards spirit,
and we adopt or discover a system to follow. Hod is the eighth
Sephira on the Tree of Life.

Its virtue is Truthfulness. Its vices are Falsehood and Dishon-
esty.

In astrology it is represented by the planet Mercury. Here we
have no doubt about the Way, for it is in line with our inten-
tions and conviction.

In the second three stages during step two, we are strongly
affected by the "vital" or "vitality" energies of Nature,
sometimes considered to be analogous to the prana of Eastern
schools.

In common with the psychologist Jung, it is important to mention
that purely Eastern systems of development are unlikely to be
suited to the temperament of people in the West. Jolande Jacobi,
in The Way of Individuation (Hodder & Stoughton, 1967) tells the
story of a Western man who spent six years in an Eastern
monastery, but had to leave as he could not find what he needed.
On his departure he was given an exquisitely wrapped gift. When
opened, it proved to be a beautifully bound Bible.

The level of being in Step Two is basically that of Step One,
except that we are now better able to appreciate the nature of
the human personality.

Stage Four, The Emperor

The symbolism of the Emperor is an apt illustration of developing
awareness and individualisation. Hod is an active Sephira, and
we may recall to advantage the aspects of Hod previously referred
to of analysis and classification. To quote from the previous
section on Hod, "the differentiated parts of the manifestation
of spirit originated in Kether begin to become autonomous." So
at this stage it may be seen that we have come to the place where
our own integrity, honesty (the virtue of Hod) and individuality
begin to find real expression and importance. Because of this we
find in practical work that people progress fairly quickly
through the first three stages into stages four and five. The
real difficulties of begin in stage six, for by this time we
shall be moving away from our own egocentricity towards more
universal principles and qualities of Self greater than we can
ordinarily contain without special training, given the nature of
humanity.

The figure on the card is very impressive on a throne in royal
robes, carrying orb and sceptre; but the symbolism may not appear
so glorious as first impressions suggest when we observe the
territory which is ruled over. It is a realm of rocks and
mountain peaks. This is the place of the rationalising intellect.
There is a fascination about intellectual capabilities which can
take hold of us, and we may find that a love of classification,
categorising and rationalisation, while being necessary to our
appreciation and learning, can hold us back and delay our further
development.

We need to avoid the temptation of substituting intellect for
understanding, and information for truth, else our environment
may become as sterile as the rocks which surround the emperor.
If we succumb to this power - and powerful it can be - we may
sink into smug complacency, becoming unlikely to develop further.

Usually, however, having reached the heights of intellect, the
very satisfaction with our own progress is likely to provide a
spur, for who can resist an occasional glance, or even several
glances, at the spot from which they began? Indeed, at this stage
we are in a position to use what we have learned, and to place
it at the disposal of others following behind, which we can begin
to do in stage five. Before we move on though, we should begin
to appreciate the deeper function of intellect, namely the
ability simply to sit, like the emperor, and watch in silent
contemplation.

One the scale of the Ladder it is represented by Path 24, "The
Imaginative Intelligence."  True contemplation is indeed an
imaginative process - and constructive.  There is no cause for
complacency here.

Stage Five, The Hierophant

This card is called in some packs "The Pope," and the figure on
the card is in a position of great respect. So we feel ourselves
to be at this stage. We have progressed considerably since we
began, and are aware of this. In learning to use our intellect
to the best advantage we find ourselves able to discourse, and
further to be listened to, by those who have not travelled so
far. Perhaps, however, we seem a little pontifical and conde-
scending to them. Although we may feel this to be justifiable,
for even as far as we have travelled (it is not so very far) this
way has not been easy, and we have no cause to be smug.

Even so, we are well equipped to be of some help at this stage
to those beginning their journey by being able to see clearly
some of the conditions which apply en route. Looked at on the
diagram of the 21 stages, we see that this stage links the
Sephiroth Hod and Malkuth, and we are now in a position for the
first time since we began to establish where we are by reference
to two other points, much in the same way as a navigator of a
ship at sea might take bearings to get a "fix" on the ship's
position. Many people linger in this stage for some time, valuing
the stability which can be achieved here. Some even become
identified with their new condition, and slide quietly along the
direction of the arrow towards Malkuth, applying their new
knowledge solely to the material side of life, finding that
greater appreciation of the laws of action and reaction is of
value in their everyday lives. They do not seek to travel
further, and there is no reason for them to feel that they must,
if they do not recognise a need.

Higher Self-awareness is not for everyone, and those for whom it
is may not need to pursue it immediately when stage five has been
reached, though they may well take up the journey again after a
longer or shorter interval. Indeed, if we feel inclined to go no
further, stage five is a good place for us to stop, whatever we
may do later.

Faint hearts are advised to persevere as far as stage five before
leaving the Way,for this stage takes us back down to earth, to
Malkuth, where our work takes place, whatever we do.

For those who go on, however, Step two of the seven Steps remains
to be consolidated, and there is one more stage before this is
done. For most of us it is the stage where the journey begins to
climb uphill, and we need to go twice as fast just to stay where
we are. This will be stage six.

Stage Six, The Lovers

This card shows very clearly our state at this time. It is here
that we begin to feel the power inherent in our own feelings; the
strange quality that lies in intuition and the glamour attached
to sex. It is a very different kettle of fish from the orderly
regulation of the neat "Thou shalt" and "Thou shalt not" of the
intellect. The guidelines of stages four and five seem of little
value here, yet we shall find that we need to refer to them again
and again.

We may find at this stage that we are reluctant to undertake this
part of the journey. Finding ourselves half way across this path
can become alarming - we can begin to swing between intellect and
feelings like the unregulated pendulum of a crazy clock. Here we
first begin to make the decision whether to go on or turn back,
and it may seem that it is as difficult to do the one as it is
to do the other. Make a choice we will, however, for the
immediate goal of our journey now begins to be visible in the
distance as we become dimly aware of the possibilities before us.
This is very well illustrated by the symbolism on the card. This
stage is the Path which joins the Sephiroth Hod and Netzach, and
if we look at this path we see that the Self of Tiphareth, the
very centre of the Tree, stands immediately above us, like the
light behind the figure in the illustration. If we become aware
of this to any appreciable degree, we shall go on, for we become
aware that the voice which calls us onward is our own, calling
from deeper levels of being.

STEP THREE
Centred on Netzach

The third Step of the Way. During this stage, continual help is
being received from outside influences. Here begins to be formed
within us a centre from which we may build permanently in order
that Self may become manifest in us. The glamour of, and
attachment to possessions is very strong. We need to cultivate
humanity and humility. Netzach is the seventh Sephira on the Tree
of Life.

Its virtue is Unselfishness; its vices are Selfishness and Lust.

At this point, we must make a definite effort to realise the
nature of love, represented in astrology by the planet Venus. The
level of being at Step three is basically what it has been since
we began, except that we now begin to develop a conscious desire
to raise our level of being to a condition more permanent than
fluctuating desires of the personality allow.

Stage Seven, The Chariot

The figure on the card is most handsomely attired, shaded by a
glowing canopy, and the horses (in one pack) are two sphinxes,
one black and one white, perhaps similar to the Chinese Yin and
Yang in intent. The chariot has no reins, and the sphinxes are
very firmly sat down, unlikely to go anywhere in a hurry. This
does not appear to disturb the charioteer. It is easy to see that
the fool who began the journey, now a charioteer, having escaped
the austerity of the intellect, needs to relax for a time in the
gentle glow of feelings, discovering new delights in  appreciat-
ing the environment in terms of intuition in contrast to the
mental gymnastics which are encouraged by intellectual pursuits.

We tend, at this stage, to use our "canopy" a little too much to
shield us from some of the unpleasant aspects of reality, looking
at the world to some extent through rose-coloured spectacles.

To begin with, in stage seven, this is quite natural, and also
quite necessary, for it takes a little time to assimilate new
experiences of feeling-based events in life. Not that we did not
experience such things before, but that they now become more
conscious.

Throughout the first three Steps, in fact, there is nothing new
in our lives other than that we begin to experience more of the
events of life consciously, with the difference in attitude that
accompanies such activity. Indeed, it is our very awareness that
is being developed, to the point where the seat of consciousness
is transferred, in Step four, from the personality, or ego, to
Self. To use an analogy from elsewhere, there is a change in our
"centre of gravity" when Step Four is completed.

After a greater or lesser degree of relaxation in stage seven,
we begin to realise that we are in the position of being "all
dressed up with nowhere to go." We soon find that we can apply
this awareness for the benefit of those following behind us on
the Way much as we did in stage five. This we begin to do in
stage eight.


On the scale of the Ladder, stage seven is related to Path 23,
"The Stable Intelligence."

Stage Eight, Justice

When, in stage five, we were able to help those behind us, we
were able to do so only in an intellectual manner, classifying
and analysing information, pigeon-holing the particulars of our
understanding. To do the same thing from a feeling-based approach
is not so straightforward, except that by lending a sympathetic
and understanding ear, we can sometimes be of more service than
in any other way, simply by virtue of our experience and the
watchful use of intuition.

There is also a tendency at this stage to judge, or assess, other
people, feeling how they fit into the pattern of life, comparing
their condition with our own and profiting by the comparison. We
may also, as may be obvious, fall easily into negative criticism,
particularly if our feeling nature receives a few knocks. We can
avoid this danger if we are wise, by putting our experience and
understanding to good use, an activity which brings its own
reward.

Gradually, as we come to terms with our feelings and come to
understand the powerful effect that feeling as such has in the
world around us, even though it is, for the most part, uncon-
scious, we gather to ourselves the knowledge gained by means of
our intellectual capacities in Step Two, together with the
limited experience of our instinctive roots in Step One, and the
understanding of the conscious awareness of feelings (and feeling
itself) gained in Step Three, which we have now completed.

We can now begin to work towards Step Four, in which we hope to
become fully Self-aware; but first we must consolidate our
position and establish a firm foundation from which to take such
a major step. This we shall begin to do in stage nine, attempting
to bring together Knowledge (Step Two) Understanding, (Step
Three) and Being (Step One). For any major change in awareness
to occur, these three factors always combine to provide the
necessary impetus, as we may discover for ourselves.

Stage Nine, The Hermit

In this stage,we take the final steps to establish our foundation
- Yesod, towards which Sephira we now return - and the first part
of the preparation necessary to reach full Self-awareness.

The figure on the card shows a wise man, with the staff of
knowledge and the light of understanding going forward alone to
establish true being. At this stage we are necessarily alone for
a time, and we withdraw from instruction, from seeking experience
in our environment, stepping out unaccompanied, using the light
we have gathered in these preparatory stages to guide us. We are
getting closer to Self, and we look inward more deeply than
before in order to integrate the personality attributes of
intellect, feeling and instinct, making of ourselves a unity at
the lower level of being, so that we may rise to the higher level
of Self. We have experienced each of the three lower attributes
separately and applied this experience to ourselves and to our
environment. Our task in stage nine is to weld this experience
together in a "whole" personality and thereby complete a solid
foundation on which to build further.

Stage Ten, The Wheel

Prior to discovering Self, or to be more accurate, unveiling
Self, this stage is the most important of the first ten. Here is
the opportunity to transcend personality and begin to realise
Self. We find that this is by not so easy, for the gate into Self
is narrow, and we have to pass through the veil that shrouds the
light of Self, shown symbolically behind the High Priestess in
stage two, and by the wings of the angel in stage six. To make
the transition from personality awareness to Self awareness
requires sacrifice. The word sacrifice is used in the spiritual
sense of transmutation or change, and not in the sense of "giving
something up." We may need to change our attitudes to some most
dearly held ideas, ideals and illusions. The personality
experiences the cleansing light of Self examination, so that it
may be a worthy tool for the use of Self.

Habits die hard, and this truth is demonstrated here. We may find
that we have to follow the path of the wheel around the in-
stincts, intellect and feeling many times again, discovering and
integrating parts of personality that we previously overlooked
before we are in a condition to enter into the heart, where Self
resides.  In a sense we are back at Path 25 on the scale of the
Ladder, "The Intelligence of Temptation or Trial, by which God
tests the devout."

Attitude attracts environment. Think about this.

Many remain at this stage for a long time - sometimes for years -
- without much ambition to go further, being satisfied with a
firm foundation and a rounded and integrated personality which
brings them true independence - the virtue of Yesod.

There is no "fault" in this. They have achieved more than some
of us who are still buffeted by the winds of circumstance; driven
by personality impulses, instead of controlling them.

To enter the next stage, and to take the next Step of the Way
requires simple devotion. The ties which bind awareness to
personality must be loosened and let go, personality left behind
(but by no means forgotten or lost) so that we may discover Self
as unadorned as a new born child. It is a Step, and a devotion,
that demands the firmest of foundations and a great deal of
courage.

If we choose to go on, we shall need to reorient our attitudes,
desires and ambitions in terms of Self awareness, terms which we
do not, cannot fully understand, for we see "As in a mirror,
darkly," and we must take Self on trust. Given the courage, we
can do this, for the Self that we seek is no stranger; it is the
Self which we are, and the personality which we are not.
Personality is simply the means through which Self finds
expression, which it has in fact been promoting all along, except
that we have not been aware as Self, being identified with one
aspect of our personality or another.

If, on reading this, it seems that we are splitting hairs, then
set out upon the Way - and read this again at stage eleven. A
certain person is said to have remarked to Sir Isaac Newton that
he could not understand why so eminent a scientist should believe
such superstitious nonsense as astrology. Newton's classic reply
is reported as, "Sir, I have studied the matter - you have not."

Stage Eleven, Strength

The Tarot card "Strength" is the most subtly representative of
balance in the whole of the Tarot. It shows a simply dressed
woman bending over a lion and holding its jaws. There is no
coercion or exertion; no domination. The lion appears quite calm;
the woman is in command. This card symbolises Self-control -
i.e., control by the Soul, or Self; control, in fact, of the
lower levels governed by Yesod and personality. Nowhere is seen
the fierce determination of the fanatic. The woman [soul] is
serene; the lion [personality] is obedient.

This is precisely the relationship we shall find with personality
when we discover Self. We become aware of freedom and clarity.
Someone once described this condition as being like a day in the
country after it had been raining. Everything is sharper and
clearer. Here we can no longer fool ourselves about what we want
or what we are. We may ignore what we see but we can never ignore
the fact that we have seen it.

Some approaches end with the discovery of Self, for when Self is
discovered, we have found the expression of the Heaven within.
Some, however, will want to explore the new-found condition.

Those who go on seek to take the journey three major Steps
further. In order to truly know Self, we first discover Self, and
then learn to be Self. We investigate and integrate the parts of
Self much as we did with personality. There are problems of Self
to be resolved, and we shall need to resolve them. After this
comes the realisation of Self, in the way that one "realises"
assets by putting them to practical use. Before we continue, -
if we so choose - we pause here and consolidate what we have
learned.

The next journey is a quest for Spirit, both human and divine.
If we are determined to persevere, we may learn to converse with
the angels, and to come to know and recognise the spiritual
presence in the Creation.

On the scale of the Ladder, this stage is represented by Path 22,
the text of which states:

"The Faithful Intelligence.  Spiritual virtues are deposited and
augment therein, until they pass to those who dwell under the
shadow thereof."

STEP FOUR

Centred on Tiphareth
Founded on Yesod

The awakening of Self. The Fourth Step of the Way. Before this
can become permanent, there is a time of preparation and testing.
The voice of Self is heard, the impulses of Self become known,
and we are gradually given the opportunity to see ourselves as
we are.  The rest of the journey will need all our qualities. If
we continue further, we can be united after Step Four in a manner
not easily described. Having permanent centres, these centres are
linked in Eternity, and we are truly "members, one of another."
Tiphareth is the sixth path on the Tree of Life.

Its virtue is Devotion; its vice is Pride.

In stage ten, we have our being in the region of the solar plexus
in the body, there being continual interplay between this centre
and the lower plexi. At the same time, we begin consciously to
receive impressions from the heart centre which flow downwards
and evoke a response.

In Step Four our centre of being is transferred to the heart
centre. We get the first real glimpses of spiritual awareness and
the warmth of spiritual love. This has been described as a change
in our centre of gravity. After such a change, we can never be
the same again.

guru@nellie2.demon.co.uk