The Star of Hermeticism

It was neither the straw of the crib, nor the animals that were present, which guided and enabled the mages from the East to find the Child, but rather the “star” in heaven. Similarly, in Hermeticism one will find only straw and animals if one is not guided by its “star”, which exists only for intuition. Now, it is the nineteenth Arcanum of the Tarot, which invites us to occupy  ourselves quite especially with the “star” of Hermeticism in the heaven of intuition. What is this “star?” The Zohar says:

“And God made the two great lights….originally, when the moon and sun were in intimate union, they shone with equal luminosity. The names JEHOVAH and ELOHIM were then associated as equals…and the two lights were dignified with the same name: MAZPAZ MAZPAZ….The two lights rose simultaneously and were of the same dignity. But….the moon humbled herself by diminishing her light, and renounced her place of higher rank. From that time she has had no light of her own, but derives her light from the sun.

Nevertheless, her real light is greater than that which she radiates here below; for a woman enjoys no honour save in conjunction with her husband. The great light (the sun) has the name JEHOVAH and the lesser light (the moon) has the name ELOHIM, which is the last of the degrees and the close of thought. Originally she was inscribed above among the letters of the sacred name (YHVH), which are four in number; it was only after diminishing herself that she took the name ELOHIM.

But her power is manifest in all directions….EL being “the dominion of the day,” IM” being the “dominion of the night,” and HE in the middle being the remainder of the forces (“the stars”), participating in both dominions.

It is left to us only to cite another passage from an ancient source – from the eleventh book of Apuleius’ Transformations – in order to have all the elements necessary to grapple, sufficiently equipped, with the problem of the “star” of Hermeticism and “The Sun” of the nineteenth Arcanum of the Tarot. Apuleius summarised his great vigil at the temple of Isis – the “arcana of the sacred night” (noctis sacratae arcana) in the following way:

I approached the very gates of death and set one foot on Prosperine’s threshold,  yet was permitted to return, rapt through all the elements. At midnight I saw the sun shining in its brilliant radiance; I entered the presence of the gods of the under-world and the gods of the upper-world,  stood near and worshipped them.

Let us now seek for reality, having in view the above-cited passage from the Zohar and the statement made by Apuleius.

Unknown Author, Meditations on the Tarot, Letter XIX, The Sun

How did it happen that we met him?

Truly, our life is guided – from the other side of it, so to speak – with a far greater wisdom than is ours in guiding it from this side. Often in later life we meet a human being who becomes of extreme importance in our life. When we think back: How did we live until  the moment when we met him?

Then our entire life seems like the very pathway to the meeting. It is as though we had tended every step, that we might find him at the right moment – or that we might find him at all, at a certain moment.

We need only ponder the following: Think, my dear friends, what it signifies for fully conscious human reflection. Think of what it means to find another human being in a given year of life, thenceforth to experience, work or achieve – whatever it may be –  in common with him.

Think what it means, what emerges as the impulse that led up to it, when we reflect on this quite consciously. When we begin to think: How did it happen that we met him? It will probably occur to us that we first had to experience an event with which many other people were connected, for otherwise the opportunity would not have arisen for us to meet him in this life. And, that this event might happen, we had to undergo still another event….and so on.

We find ourselves in the midst of the most complex chain of circumstances, all of which had to occur, into all which we had to enter, so as to reach this or that decisive experience. And now we may perhaps reflect: If the task had been set us – I will not say at the age of one, but let us say at the age of fourteen – to solve the riddle consciously: to bring about in our fiftieth year a decisive meeting with another human being; if we imagine that we had to solve it consciously, like a mathematical puzzle – think what it would involve!

Consciously, we human beings are so appallingly stupid, whereas what happens with us in the world is so infinitely wise, when we take into account such things as these. When we begin to think along these lines, we become aware of the immense intricacy and deep significance in the workings of our destiny or karma. And this all goes on in the domain of the human kingdom. All that thus happens to us is deep in the unconscious life. Until the moment when a decisive event approaches us it lies in the unconscious.

Rudolf Steiner, Karmic Relationships, Esoteric Studies, Vol. 1

The Magic Book

The key turned easily in the lock. Hans entered, half frightened at what he was doing, and the first thing he beheld was a heap of bones.

That was not very cheerful; and he was just going out again when his eye fell on a shelf of books. Here was a good way of passing the time, he thought, for he was fond of reading, and he took one of the books from the shelf. It was all about magic, and told you how you could change yourself into anything in the world you liked.

Could anything be more exciting or more useful? So he put it in his pocket, and ran quickly away out of the mountain by a little door which had been left open.

The Magic Book, The Orange Fairy  Book, Andrew Lang

Shimmering-throned immortal Aphrodite

Shimmering-throned immortal Aphrodite,
Daughter of Zeus, Enchantress, I implore thee,
Spare me, O queen, this agony and anguish,
Crush not my spirit

Whenever before thou has hearkened to me–
To my voice calling to thee in the distance,
And heeding, thou hast come, leaving thy father’s
Golden dominions,

With chariot yoked to thy fleet-winged coursers,
Fluttering swift pinions over earth’s darkness,
And bringing thee through the infinite, gliding
Downwards from heaven,

Then, soon they arrived and thou, blessed goddess,
With divine contenance smiling, didst ask me
What new woe had befallen me now and why,
Thus I had called the.

What in my mad heart was my greatest desire,
Who was it now that must feel my allurements,
Who was the fair one that must be persuaded,
Who wronged thee Sappho?

For if now she flees, quickly she shall follow
And if she spurns gifts, soon shall she offer them
Yea, if she knows not love, soon shall she feel it
Even reluctant.

Come then, I pray, grant me surcease from sorrow,
Drive away care, I beseech thee, O goddess
Fulfil for me what I yearn to accomplish,
Be thou my ally.

Sappho

Hymn to Ixcoçauhqui

In the Hall of Flames let me not put to shame my ancestors; descending there, let me not put you to shame.

I fasten a rope to the sacred tree, I twist it in eight folds, that by it I, a magician, may descend to the magical house.

Begin your song in the Hall of Flames; begin your song in the Hall of Flames; why does the magician not come forth? Why does he not rise up?

Let his subjects assist in the Hall of Flames; he appears, he appears, let his subjects assist.

Let the servants never cease the song in the Hall of Flames; let them rejoice greatly, let them dance wonderfully.

Call ye for the woman with abundant hair, whose care is the mist and the rain, call ye for her.

Aztec Hymn to Ixcoçauhqui.

Lifting the Veil of Hell

It is recorded that, at the hour of his death, “the veil of the temple was rent in twain” (Mark 15.38); this indicated that a new karmic balance had been established between good and evil when the curtain was lifted from Hell. Then, too, the curtain (or “veil”) was lifted from the “Holy of Holies”.

Now, however, the consequence of this new karmic relationship is this: when the mystery of good and the secret of evil have both become available to human experiential knowledge, goodness gains by being known, while evil loses by being recognised as such. This is the essential difference between good and evil: good gains by being recognised; evil loses when it is recognised.

The most sublime act of cognitive courage occurred when Jesus Christ renounced the “veil of Hell” and (instead of witnessing the life tableau) descended with his whole being into the darkness of the subterranean spheres. That “descent into Hell” was an event that no human speech can describe. There is nothing more unsettling than the disappearance of Jesus Christ into the darkness of the lower spheres, out of sight of he beings watching from the spiritual world.

A breathless expectation was maintained in expectation of either the most triumphant victory or the most disastrous catastrophe. During those days, only one thought and one question filled the whole world of the hierarchies: Will he return? Will he emerge from the abyss? Again, all human speech is powerless to give even the faintest reflection of the cosmic exultation that ensued when the risen Christ reappeared from the darkness of that abyss in the realm of twilight. Cosmic Easter was celebrated in the realms of heaven, a cosmic festival that continues for all time as the archetype of all human festivals on Earth.

Valentin Tomberg, Christ and Sophia (The Mystery of Golgotha)

Kore Kosmou

Thou must be informed of the words of Hermes when he laid down his books.

“O sacred books,” he said, “of the Immortals, ye in whose pages my hand has recorded the remedies by which incorruptibility is conferred, remain for ever beyond the reach of destruction and of decay, invisible and concealed from all who frequent these regions, until the day shall come in which the ancient heaven shall bring forth instruments worthy of you, whom the Creator shall call souls.”

Having pronounced upon his books this invocation, he wrapped them in their coverings, returned into the sphere which belonged to him, and all remained hidden for a sufficient space.

Kore Kosmou, Hermes Trismegistus

His Golden Chariot

We were plucking the pleasant flowers, the beautiful crocus, the iris, the hyacinth, and the narcissus, which, like the crocus, the wide earth produced.

With joy I was plucking them, when the earth yawned beneath, and out leaped the strong King, the Many-Receiver, and went bearing me, deeply sorrowing, under the earth in his golden chariot, and I cried aloud.

Homeric Hymn to Ceres

Divergance

Among a significant sub-set known as the ‘neo-cons’ was an idealistic belief that America had a moral imperative to try to remake the world, especially the Middle East. For too long, the US had prized ‘stablity’ in the region over ‘democracy’. That had meant allying themselves with tyrannies (as they once had with Iraq) or seeking to contain rogue states (as they had with Iraq since the Gulf War).

The neo-cons argued that America had a mission to spread democracy and by the force of arms where necessary. This would have the happy by-product, so they thought, of creating pro-Western governments in a region where so much of the world’s oil reserves were concentrated.

The revolution they proposed had a name: ‘The Project for the New American Century’. Several of the leading ‘revolutionaries’ now occupied key positions in the Bush administration. Their aims were crudely, but not inaccurately, summarised by one of their adherents:

If the United States overthrew Saddam Hussein next, it could create a reliable American ally in the potential super-power of the Arab world. With American troops so close, the Iranian people would be emboldened to rise against the mullahs. And as Iran and Iraq built moderate, representative pro-Western regimes, the pressure on the Saudis and other Arab states to liberalize and modernize would intensify.

It was a version of the domino theory. Once the dominos had fallen in the Middle East, so dreamed the neo-cons, the entire region would be under the sway of an even more hegemonic United States. ‘An American-led overthrow of Saddam Hussein….would put America more wholly in charge of the region than any power since the Ottomans, or maybe the Romans.’

Andrew Rawnsley, The End of the Party