The Four Winds

The spiritual revelation recorded in the seventh chapter of the Book of Daniel affords us what we need for our task. In that chapter, the karma of evil is boldly outlined. The delineation begins with the picture of “the four winds of heaven [that] strove upon the great sea” (Daniel 7:2).

This figure shows us the cosmic scene of the conflict between good and evil. Space – with its four cardinal points of north, south, east, west – is neither one of the three abstract categories of Kantian philosophy, nor is it merely the distance that must be covered to reach some particular point; it is an ocean of forces at rest, set in motion by four active forces. These four active forces are the spiritual influences within the elemental world – the “winds” that cover the elemental world.

The currents caused by the four “winds” in the elemental world give rise to the four elements, which are impregnated by the four realms of elemental beings (salamanders, sylphs, undines and gnomes). These four groups of elemental beings are simply the lowest expression of the “four winds”. Their origin is rooted in the eternal Trinity, from which issue the cosmic impulses called ‘north’, ‘south’, ‘east’ and ‘west’. The Father being works through the cosmic impulses of north and south’ the Son and the Holy Spirit are active in the impulses of east and west.

When these impulses work together, cosmic good results; when the “four winds” work against one another, the result is cosmic evil. This is why the description of Daniel’s night vision begins with this image: “The four winds of the heaven strove.” These winds striving against one another are the four currents of cosmic evil. They are not controlled from Heaven, but from the depths of the ‘sea’; their origin must be sought in the “four….beasts” that appear out of the depth of the sea:”And four great beasts came up from the sea, diverse from one another” (Daniel 7:3).

Christ and Sophia, Valentin Tomberg

Imaginary Height

The argument from Moscow is always the same: If God exists, he must know that we, the communists, dethrone him. Why does he not give a visible sign, if not of his power, at least of his existence? Why does he not defend his own interests?! This is in other words the old argument: Come down from the Cross, and we will believe in you.

I cite these well know things because they reveal a certain dogma underlying them. It is the dogma or philosophical principle which states that truth and power are identical; that which is powerful is true and that which is powerless is false. According to this dogma or philosophical principle (which has become that of modern technological science) power is the absolute criterium and supreme ideal of truth. Only that which is powerful is of the Divine.

Now there are open and secret worshippers of the idols of power. (for it is an idol and the source of all idolatry) – also in Christian factions or in religious and spiritual circles in general. I am not speaking about Christian or spiritually-minded princes or politicians who covet power, but rather about the adherents to doctrines advancing the primacy of power. Here there are two categories: those who aspire to the ideal of the ‘superman’, and those who believe in a God that is actually almighty and therefore responsible for all that happens.

They build their individual towers of Babel, and experience, sooner or later, a salutary fall…They do not fall from a real height into a real abyss; it is only from an imaginary height that they fall and they fall only to the ground, ie, they learn the lesson that we human beings of today have all learned or have still to learn.

Unknown Author, Meditations on the Tarot, Letter IV, The Emperor

Dark Divine Wisdom Becomes Resplendent

it is said that Angels are in perpetual contemplation of God. They are, if one understands by contemplation the state of being in permanent contact with the Holy Trinity and of being blinded by its light. It is the ‘dark contemplation’ of which St John of the Cross spoke which is that of the Angels. They do not see God; they are united to him substantially.

With respect to guardian Angels, neither do they see one another, nor do they see entities of the other hierarchies – Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubim and Seraphim. For the presence of the transcendental divine light in them envelops in darkness their perception of the intermediary spheres between God and mankind.

It is the latter sphere that they see, or rather, the ‘spheres’ of their proteges. It is here that they make use of this clairvoyance, which the human being – who has lost it – has need of for the protection it affords. It is here also that the Angels display the geniality of synthetic and profound understanding – without parallel – which has merited them, on the part of human beings, with the attribute of ‘omniscience’.

They are not omniscient, but the facility with which they orientate themselves in human things and grasp at them – at contact with which their ‘dark’ divine wisdom becomes resplendent – has so impressed human beings who have had the experience of consciously meeting with them that they have been led to consider them as omniscient. It is to this impression that has been gained of Angels that the word ‘genius’ owes its original meaning, namely that of superhuman intelligence.

But – and this is the tragic side of Angelic existence – this geniality shows up only when the human being has need of it, when he makes room for the flashing forth of its illumination. The Angel depends on man in his creative activity. If the human being does not ask for it, if he turns away from him, the Angel has no motive for creative activity.

He can then fall into a state of consciousness where all his creative geniality remains in potential and does not manifest. It is a state of vegetation or ‘twilight existence’, comparable to sleep from the human point of view. An Angel who has nothing to exist for is a tragedy in the spiritual world.

Unknown Author, Meditations on the Tarot, Letter XIV, Temperance

The Essence of Initiation

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

Free Alliance with the Spiritual World

The experiences that lead to an understanding of human guilt, need, care, and death can be encountered only in the physical body. Only in the physical body can we awaken the force of courage and the humility needed to go through the ‘needle’s eye’ of initiation.

Only those who are conscious of the range of human guilt and the human need arising from it can develop the necessary humility in the presence of the spiritual world – a necessary condition of acceptance by that world and security against rejection by the spiritual world as a moral alien.

Moreover, individuals cannot achieve the courage to enter the kind of gloomy nothingness in which the spiritual world shows itself at the decisive hour, unless they have seen, unparalysed, not only common day but also cosmic day in the colourless light of care, not flinching from the sight of all that is dying in the cosmos, in humankind, and in themselves.

Only in the school of the physical body can we learn the humility and courage needed by free human beings, or initiates, to conclude and realise a free alliance with the spiritual world.

Christ and Sophia, Valentin Tomberg

Reunification of Soul Mates

800px-Black_pearl_and_his_shell — Black Pearl by Mbz1

Because women tend to complete their spiritual correction sooner and more easily than men, they are also more often freed from the cycle of birth, death, and rebirth required of those who have not yet achieved their tikkum.

A woman’s soul, therefore, may have the privilege of residing in the Upper Worlds while her male soul mate must reenter the world. However, she may so strongly wish to assist him in his efforts toward correction that she voluntarily comes into the physical dimension. She reincarnates to become the wife of her soul mate.

He must merit her presence, however. Many lifetimes may pass before this is the case, but it is worth the wait. In fact, Kabbalah teaches that the reunification of soul mates is a greater miracle than the parting of the Red Sea:

When their time to be married arrives, the Creator who knows these spirits and souls joins them as they were before they came into the world.. When they are joined together, they become one body and one soul, right and left in proper unison. As it is written, “There is nothing new under the sun,” because this is nothing new but a return to how they were before coming down to this world.

You might say, “But we have learned that a man obtains a soul mate according to his deeds and his behaviour.” It is assuredly so! If he is meritorious and his ways are correct, then he deserves his on soul mate, to join her as they were joined when they left the Creator, and before bonding with a physical body.”

Nothing that takes place in the physical dimension is more celebrated by Kabbalah than the joining of soul mates, and toward that end almost any hardship or sacrifice is permissible.

The Essential Zohar, Rav P S Berg

Ana De Costa’s Mystical Tarot

Ana De Costa yellow gold and tsavorite earrings

However brief a person’s encounter is in your life they leave a carbon imprint on your soul

Mystical Tarot is Ana De Costa’s first fine jewellery collection since she received high acclaim for ‘Cusp’, her St Martins graduation collection in 2005. Her ‘Mystical Tarot’, collection was inspired by a rare and special deck of tarot cards, introducing a design concept given Ana by a dear friend, who has been an inspiration to many key creative minds in the fashion industry.

Ana’s latest designs form a narrative, following the story of the characters from the Art Noveau tarot deck translated directly to the jewellery. Hand-picked for their visual poignancy and spiritual meaning, these Art Noveau images were designed by Antonella Castelli, an illustrious 1920’s illustrator, from a luxurious and decadent period which continues to provide the main aesthetic for Ana’s designs.

The collection includes twelve elegant pieces including pendants, dress earrings, a bracelet and cocktail rings, one which draws inspiration from the form of a papal design. The intricate design taken from the artwork of the cards forms the detail, sculpted in 18-carat rose, white and yellow gold.

Ana De Costa necklace — Ana De Costa tsavorite and onyx pendant

The design of a crescent moon forms a stunning monocle pendant, set in white gold with black pave set diamonds to look like the night sky. A dramatic sweeping drop earring, designed to be worn with a simple stud, shows an example of Ana’s quirky approach to fine jewellery, and her innate sense of style.

A combination of stones including tsavorites, fire opals, rose quartz, rubies and fancy coloured diamonds, demonstrates Ana’s playful use of colour, and reflects her freethinking, bohemian spirit. Her delicate fine jewellery collection, with gothic undertones, offers impactful statement pieces which feel just at home with a pair of jeans as a piece of couture.

Ana De Costa has also produced a stunning ‘Rising Gems’ collection in conjunction with The World Land Trust and Liberty.