Dec 122013
 

SunSymbolWisdom is the that streams out from the interior of a being in many directions. It is what dwells, actively present, in the interior of the being itself, comprehending its surroundings not in a one-sided way, but many-sidedly. If we wish to represent this schematically, we draw a point – for wisdom is contained within the human being. Out of the point, wisdom issues forth in many-sided forms. Thus we have the sign of the Sun. This is the expression of wisdom – which is inner and, at all the same time, comprises everything. It radiates forth equally in all directions – it is universal. The life force is in fact this striving of the inner being outward towards universality.

And the struggle that wisdom, as well as life, must endure in existence consists precisely in the fact that a power must be developed out of wisdom that can put up a resistance to one-sidedness, to impact from without, from right and left. For wisdom is the condition of a being that is capable of relying upon itself, of not needing any point of support, whether from right or from left, of relying upon nothing save its own inner strength of being, and of not being drawn into one-sidedness.

This is the power that lives in the principle of wisdom. It was shown in the Gospels in deeply moving portrayal when Christ Jesus was scourged by his fellow human beings. The ability to be centred in oneself – to stand, out of the power of one’s own inner being, in spite of all assaults from without – this is the power that is developed through scourging. What constituted the essential heart of the old Sun, what caused the planet to shine forth, was the same power that manifests and endures in the scourging. The planet of the scourging was the old Sun.

And if we now move on to the old Moon, we find the astral element being poured out into existence through the Spirits of Movement. At the same time, this astral element was taken hold of by Lucifer, and a battle then took place in the the heavens. Human Karma began on the Earth, but cosmic karma began on the old Moon. We can also put it this way: If the human fall into sin took place on Earth, then the cosmic fall into sin took place on the old Moon. And as a guardian was placed on Earth to guard the threshold, so also – when the spirits fell – a guardian was placed on the old Moon, one who took karma onto himself. This guardian was the realiser of spiritual karma.

By remaining true to themselves, spirits received the dignity of the guardian of the divine intentions. The dignity of the guardian is what is expressed by the crown of thorns. The crown of thorns symbolises a dignity that indeed corresponds to a state of being crowned, but at the same time it wounds the one who is crowned. For the power that the guardian, the representative of karmic necessity, must unfold from within is the power of inexorableness. It is the principle of taking a oral stand so that the Truth and the Law will be fulfilled. Pity must be overcome by the being who assumes this guardian’s mission.

alchemyAnd so the spiritual beings who had to represent the karma of the worlds needed, on the one hand, to look upon the Luciferic being with the greatest pity, and on the other hand they had to repeatedly overcome this pity in order to stand unshakably on the cosmic threshold. The power that reveals itself in being crowned with thorns is that of being obliged to judge while experiencing an inward pity that must, however, be constantly controlled and overcome. Thus this crown pricks the wearer himself. And that is what happened in the cosmos during the time of the old Moon that during this time the crown of thorns came into being in the Cosmos.

If we now pass on further to the development of the Earth, we find earthly existence represented by the cross. The carrying of the cross is the fundamental note, the fundamental motif, of earthly existence, and every being connected with the Earth has to experience it in some form or other. During the development of the Earth, humanity must, on the whole, reach the stage of carrying the cross; again and again individuals will have to take the cross upon themselves and learn to bear it through the whole cycle the whole circle, of their experiences. The symbol of the Earth itself expresses bringing to fulfillment of the carrying of the cross.

Valentin Tomberg, Indian Yoga in Relation to the Christian-Rosicrucian Path

 

Jul 092010
 

The “I” is the member of the human being that continues on from incarnation to incarnation. The result of each incarnation continues to live in the “I”, forming what is often called a “string of beads” in Indian symbolism, of which the individual “beads” are the “I” being of various incarnations, while the “string” represents the continuity of consciousness from incarnation to incarnation.

Thus, the “I” being of former lives lives on and represents the “inner” past that is inseparable from an individual. This miracle of healing indicatees a power that affected not only the present but also the past “” being – the “I” that passed through death with the responsibility for the previous life course.

“I” consciousness of the past, which preserves its activity from the previous incarnation and in which many human beings live and act, is called consciousness of the “dead” in the Gospels, and those who live under the “I” impulse of the past are simply called “The dead”. Thus, healing the paralysed man involved more than merely the present “I”; the “dead”, in particular, heard the “voice of the Son” and experience a conversion in his past consciousness. “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will (John 5:21).

These words of Jesus Christ have a direct connection with the healing and refer to it. And words that follow express it even more clearly: “Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live” (John, 5:25). True, only a few of the dead had heard this voice – a fact expressed, for example, in these words: “Let the dead bury their dead.” (Luke 9:60). This is the fundamental challenge to which we must respond if we wish to gain spiritual hearing. It is a summons to conquer ourselves again and again and, shutting out all personal impulses, repeatedly listen in silence to the voice of conscience.

The sounds that the spiritual world uses to speak are moral and spiritual voices, not fixed “vibrations” for the purpose of being caught by a sensory organ. Those voices can be heard only after the soul has adapted to the voice of conscience; those who are prepared to follow the dictates of conscience without hesitation are thus prepared to hear the voices of cosmic conscience.

Christ and Sophia, Valentin Tomberg

Jun 192010
 

It is in we ourselves that there is to be found the ‘Edenic’ layer, of that of Paradise before the Fall, of which an account is to be found in the book of Genesis of Moses. Do you doubt the essential truth of this account? Descend into the depths of your own soul, descend as far as the roots, to the sources of feeling, will and intelligence – and you will know.

It expresses in symbolic language the first layer (first in the sense of the root of all that is human in human nature) of human psychic life, or its ‘beginning’. Knowledge of the beginning, initium in Latin, is the essence of initiation. Initiation is the conscious experience of the initial microcosmic state (this is the Hermetic initiation), and of the initial macrocosmic stage (this is the Pythagorean initiation).

The first is a conscious descent into the depths of the human being, to the initial layer. Its method is enstasy, ie, experience of the depths at the foundation within oneself. Here one becomes more and more profound until one awakens within oneself to the primordial layer – or the ‘image and likeness of ‘God’ – which is the aim of enstasy. It is above all by means of the sense of spiritual touch that this experience is effected. One can compare it to a chemical experiment undergone on the psychic and spiritual plane.

The second experience – that we have designated ‘Pythagorean’ from a historical  point of view – is based above all on the auditory sense or sense of spiritual hearing. It is essentially musical, just as the first is substantial or alchemical. It is by ecstasy – or rapture, or going out of oneself – that the macrocosmic layers (spheres or heavens) reveal themselves to consciousness. Pythagoras’ ‘music of the spheres’ was this experience, and it is this which was the source of the Pythagorean doctrine concerning the musical and mathematical structure of the macrocosm.

Christian esotericism unites these two methods of  initiation. The Master had two groups of disciples – ‘disciples of the day’ and ‘disciples of the night’ – the first being disciples of the way of enstasy and the latter those of the way of ecstasy. He also had a third group of disciples ‘of day and night’, ie, those who possess the keys to both doors at once, to the door of ecstasy and that of enstasy. Thus, the apostle, John, author of the Gospel of the Word-made-flesh, was at the same time he who listened to the heart of the Master.

He had a twofold experience – macrocosmic and microcosmic –  of the Cosmic World and the Sacred Heart, of which the litany says: Cor Jesu, rex et centrum omnium cordium. It is thanks to this twofold experience that the Gospel which he wrote is at one and the same time so cosmic and so humanly  intimate – of such heights and depths simultaneously. There, the macrocosmic solar sphere and the microcosmic solar sphere are united, which explains the singular magic of the Gospel.

Unknown Author, Meditations on the Tarot, Letter VI, The Lover

Jun 122010
 

History – as, moreover, the life of the individual – is ‘worked’ by day and by night. It has a diurnal aspect and a nocturnal aspect. The former is exoteric, whilst the latter is esoteric. The silence and obscurity of the night is always full of events in preparation – and all that which is unconscious or superconscious in the human being belongs to the domain of ‘night’.

This is the magical side of history, the side of magical deeds and works acting behind the facade of history ‘by day’. Thus, when the Gospel was preached by the light of day in the countries around the Mediterranean, the nocturnal rays of the Gospel effected a profound transformation in Buddhism. There, the ideal of individual liberation by entering the state of nirvana gave way to the ideal of renouncing nirvana for the work of mercy towards suffering humanity. The ideal of mahayana, the great chariot, then had its resplendent ascent to the heaven of Asia’s moral values.

This is the formula of the twofold teaching – by the speech of day and by the knowledge of night; of the twofold tradition – by verbal teaching and by direct inspiration; of twofold magic – by the spoken word and by silent radiation; and lastly, of twofold history – ‘visible’ history by day and ‘invisible’ history by night.

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…and God separated the light from the darkness. God called the light Day, and the darkness he called Night (Genesis i, 4-5)

And the act of separation of the intelligible from the mysterious signifies at the same time the establishing of cosmic respiration, which is the analogy of ‘the Spirit of God moving above the face of the waters’. For the divine breath (ruach ‘elohim) above the profoundness of peace (‘the waters’ –  it is this which is the psychological as well as the cosmic reality of nirvana) is the divine prototype of respiration.

Unknown author, Meditations on the Tarot, Letter V, The Pope