The Four Twos The Four Kings
□ The Supernal Father
□ Dynamic Outpouring Energy, Unorganized and Uncompensa ted
□ The Great Stimulator
□ The First Positive
Symbols: The Phallus, the Line, Yod.
Astrological Reference: The Sphere of the Zodiac Color: Grey
In Chokmah is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. And the Sphere of its influence is in Masloth, the Starry Heaven, wherein it disposeth the forms of things. And Yah is the Divine Ideal Wisdom, and its Archangel is Ratziel, the Prince of Princes of the knowledge of hidden and concealed things, and the name of its Order of Angels is Auphanium, the Wheels or the Whirling Forces which are also called the order of Kerubim.
Many of our present-day notions of sexuality are still rooted in the Victorian era, when sex was considered almost unnatural. It was, at best, not to be discussed in polite company. Today we are coming, increasingly, to understand that what has been described as the "mystery of sex" is aptly termed, and that the ability to manipulate the sexual currents in one's own body
was among the greatest secrets of the ancient magicians. It is no coincidence that the ecstasies of visionaries such as Saint Theresa or Saint John of the Cross are described in words that seem explicitly sexual and orgasmic.
Sexual repression, or discomfort with one's own sexuality (and here we are neither discussing nor advocating any particular pattern of behavior) is a serious impediment to any understanding of the inner worlds.
The male generative organ (The Phallus, or Lingham) is the key symbol of Chokmah, and the first differentiation of the One. It is the primary quality of maleness at the most abstract level, and representative of the Supernal Father emanating from the Godhead. From Chokmah emerges Binah, the Supernal Mother.
Students of scripture will quickly note the parallels here with the story of Adam and Eve as described in the Book of Genesis. God created first Man, by molding him from dust and breathing his own breath into his creation. Eve, the first woman, was created from the rib of the first man. The uniting of male and female gave rise to the race of men after they were driven from the Garden of Eden.
One can, symbolically, take the Garden of Eden to be the Supernal Triangle itself. The male and female energies, balanced against each other, evolve in increasing density as they develop toward the lowest aspects of the Tree of Life, far from the Supernal Heights. The first book of the Bible has been described as an extremely complex Qabalistic cryptogram, where every letter of every Hebrew word, as well as its numerical value, has a specific and hidden meaning. But interpretations of this sort are more the appropriate concern of the theologian. Few students possess the language and research skills to deal with the Qabalah in this way. Nor is this a practical necessity, since understanding the Qabalah (though the study begins with the intellect) is ultimately a spiritual process. As we focus our intellectual attention on the signs and symbols of the Tree of Life we find that we are developing an intangible appreciation of the energies which are described. And, as we have indicated, number is among the most important of the symbols with which we have to be concerned. In the case of Chokmah, that number is two.
The number two symbolizes the balance of opposites underlying all of material existence. Thus does "Perfect Harmony" describe the Chokmah of Atziluth, the TWO OF WANDS. Chokmah is the impetus for all manifestation, as opposed to Kether, from which that impetus derives and which is the "Root." In the Mundane Chakra, it is the Sphere of the Zodiac, as Binah is the planet Saturn.
While Kether is ultimately androgynous, Chokmah is the idea of maleness and Binah is the idea of femaleness. We use the term idea here since at the exalted realm of the Supernal Triangle, there can be no sexuality as we understand it in our sphere of sensation. Maleness is described as a vital outpouring energy, which is organized, i.e., limited or formalized, by the qualities of femaleness. In the Qabalah these principles are referred to the Yod (Male) and the Heh (Female). Their offspring is the Vau of the Divine Name, attributed to the six lower Sephiroth to which Tiphareth is central.
There are so many interchangeable symbols in the Qabalah that the system may appear to be more complicated than it actually is. But this concept of vital outpouring energy which, in intercourse with an organizing force, produces something else, is essential. For example, the Hebrew letter Heh applies to Binah, but as the oldest of the Planets is also applied, another suggestion is involved. For Saturn "devours its children." The meaning here is two-fold: first that death is implicit in birth; second, and at a deeper level, that the Universe itself, the pattern of interwoven energies resulting from the balance of Chokmah and Binah, will eventually withdraw inwards along the same course through which it evolved.
The mysteries of the number two must be viewed as the interaction between opposites, found throughout the Tree of Life, and originated in the opposition of Chokmah and Binah. This involves fluid polarities, such as anabolism and catabolism (building up and tearing down), waxing and waning, life and death, etc. However, these opposites are not static. They are not pure and immobile positive against pure and immobile negative, held opposite one another in a sort of celestial check-mate. There is a constant growth and movement. As change occurs in the energy of one Sephira, there is a natural balancing response in its opposite, an effect which is seen dramatically as the Sephiroth are applied to aspects of the microcosm. There is a continual interchange which might be likened to the breathing in and out suggested by the Divine Name of Kether, Eheieh, which sets the pattern for all beneath it.
The key to all systems, and to the Universal Pattern, is Chokmah, which may be considered the only "reality" as opposed to Kether, which is not. One can conceptualize the Universe as Non-Being (Kether) and Being (Chokmah). It is rather like an electrical switch which is turned off in Kether and turned on in Chokmah. The power is potential in Kether, but it does not begin to function until the switch is turned on.
To understand how this works, let us imagine ourselves "switched on" in Chokmah, in a state of deep meditation, with the reality of our current existence welling up in our minds. We dream ourselves, yet that which is dreamed is unaware of the dreamer. Here is what is meant by the Chinese story of a man who dreams he is a butterfly, but on waking wonders if he is actually a butterfly dreaming that he is a man.
That we meditate ourselves, like a dream inside out, is the ultimate fact of our earthly existence. The inner "I" dreams what we perceive ourselves to be in life; we, as such, do not exist, an idea which may be very frightening to some and exhilerating to others.
Now this dream of life of ours has some very specific dimensions, or whatever they may be called. Such dimensions are usually described in spatial terms because that is our best frame of reference. The Qabalah describes an evolution downwards from Chokmah, and various levels of the self-dream which are the symbolic Sephiroth. Other systems explain these levels of self as sheaths developing outward from the "I" (Monad, Supreme Spiritual Self, etc.) which does the meditating. Some of the most complex discussions of these sheafs are given by Alice Bailey. Another who attempts an explanation is Dion
Fortune, author of The Cosmic Doctrine. Such systems, however, appear so obtuse as to be unapproachable by all but a very few.
Yet when the Universal Patterns are glibly called "so simple that they could be explained to a child," two ideas are intended: First, what we have described as dreaming our own existences. And second, that we are all, collectively, what is known as God, but are not aware of it. The loss of our sense of oneness with the Divine, however this may have happened, is the symbolic Fall (again, a spatial reference to going "downwards").
These two concepts are, at first, understood intellectually (the "Vision of the Machinery of the Universe" of Yesod). Then the intellectual work turns into a profound inner understanding. We surpass thought and begin to function consciously with our inner dream-maker. Here it may be appreciated that when the Dreamer and the Dreamed (as we know ourselves) begin to cooperate, we acquire a control over what happens to our lives that is truly extraordinary. We can have anything we want. . . anything. But what happens is that we want nothing at all, because we have learned what matters and what does not.
Continue reading here: The Twos
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