Numerical Value : 100 Letter : p Koph
Here we see the two opposite poles which are also manifested through the two sexes. We have already encountered them on several previous cards; once on tarot card 5 where the two sexes were depicted kneeling together before the high priest; then on tarot card 15 where they were chained to Satan's pedestal as two small devils - one male, the other female. On the fifth card they were both clothed, and even though they touched each other, they were wholly independent, free beings. On tarot card 15, however, they were already naked, they revealed their true being and were tied by heavy rope to an iron ring at the base of Satan's pedestal. Then they were still naked slaves of the Devil.
Now they appear again as two handsome and redeemed young people. They wear only a loin-cloth. Just as on the fifteenth tarot card they revealed their true nature in a naked state — at that time they were still diabolic because of their enslavement by Satan - so now they show their true nature which is pure, healthy and beautiful. The male figure wears a red loin-cloth, thus a positive-masculine, spiritual one; that worn by the female figure is greenish-blue in colour, thus negative-feminine, psychic. This means that in this instance the sexes should be regarded not as a physical-material principle, but as a purely spiritual one. Both figures have golden curls, their colour further enhanced by the rays of the sun. They have joined hands. The male figure holds out his right hand, the female figure her left one. They embrace each other behind their backs with their other arms. They stand in perfectly symmetrical positions which shows that they are equal beings.
The iron ring, to which the figures wrere chained as devils, has now become a lovely green wreath lying on the ground. The two figures stand side by side within this wreath. Thus again they are joined together but no longer physically, externally, as by Satan, now they are united in the spirit, just as they had complemented each other and formed a unity before Satan separated them. The circle invariably symbolises the spirit, thus they are united by visual symbolism. They have neither worldly clothing nor mortal bodies. Hence this union within the wreath denotes an inner, purely spiritual unity. The man who has reached this level of consciousness carries this purely spiritual unity of the two sexes, in which the two poles rest within each other, within himself
The two figures stand in front of a well-built wall which is both a grave and an alchemist's furnace. It is here that al-chemistic processes take place. This grave, this furnace, is the promise that one day something golden, perfect and living will emerge from it. For the time being we merely see that the wall is built of variously coloured bricks, that various energies are therefore at work inside. We already know that these colours symbolise spirituality (red), faith in God (blue) and intellectual powers (yellow).
A big golden sun casts its maturing, warming and penetrating rays on this young couple. It has twelve yellow and twelve red rays. This is an allusion to the twelve-fold partition of heaven, to the twelve signs of the zodiac. The sun radiates wisdom and spirituality. The sun-woman has blue eyes and lovely red lips. Just as on tarot card 18 the moon dominated the whole picture, so in this case does the sun. Without saying a word this sun-woman radiates her friendly warm being to die world around her, thus giving rise to the most violent chemical changes in her vicinity. She also shines upon the grave-like furnace; we may therefore assume that a violent chemical reaction takes place here too. The man who at the level of consciousness of tarot card 18 crossed the border between death and life - and life and death - has become his own higher Self, which has always been present as his inner voice, as his 'holy spirit*. Now the thou has become his own ego. He himself is it! tat tvam asi in the words of the Indian Vedanta, philosophy, thou art that. At the level of consciousness of tarot card 19 man changes from a reflector of light to a source of light. He is no longer a mirror like the moon merely reflecting the light of the sun, as yet unable to radiate its own light and warmth: he has become the sun, the source of light itself I The agent of revelation has become a revealer. He himself has become the source of the manifestations. He radiates his own divine wisdom and love, his own divine spirituality to the whole world and gilds it with his own golden being. Through his golden Self an entirely new living creature, a new man matures within himself so that his body too is transformed by a chemical process - already in the final stages - and all the metals it contains are turned to gold. Indeed! He himself lies in this coffin, in this athanor, and is transformed inside it. The old person will die here in order to give life to a new person. As described in the old alchemist books the Phoenix is consumed by fire, but then a magnificent new bird rises from its ashes and soars up into die skies.
Now this no longer happens symbolically, but in material reality. Now the person is no longer destroyed symbolically, the human body is transformed, bones and all. This transformation can be proved and attested chemically. Like Jesus, Buddha and other god-men, this man carries the two poles, the two sexes spiritually united within himself. The two poles complement each other in this man's spirit. The two sexes are equally strong in his spirit and they are also manifested in his spiritual being. He is both positive and negative and therefore his body too no longer reacts one-sidedly. In his body as in his spirit he is neutral. The other sex has no further influence on his body because he consciously carries both sexes, which complement each other, within himself, just as god carries the two poles within himself in a well-balanced state of rest. The ancient Chinese symbol of God - Yang and Yin - shows us the two poles resting within each other in perfect equilibrium.
Since the beginnings of mankind there have been initiates who have known this secret of the chemical transformation of the body and kept it from immature men. They have passed it on only to their disciples. It originates in the Orient and was brought back to Europe in the Middle Ages by the Crusaders. Those who learned it in Europe and handed it on to some of their disciples called themselves Rosicrucians or alchemists. These initiates knew that with the development of his consciousness man also changes the chemical composition of his body. The conscious man may accelerate this chemical process by various exercises. Spiritual maturity, however, is indispensable and that is why this secret must not be revealed to the immature. With this in mind the Rosicrucians concealed their knowledge in mysterious writings and pictures in order nevertheless to rouse the interest of mature men.
The symbolic pictorial representations of the Rosicrucians are identical with those of the tarot cards. For instance we frequently find Satan depicted by the Rosicrucians, even in the Masonry which later developed from Rosicrucianism. But we also find other motifs from the tarot cards; the picture of death or of the alchemistic furnace and that of the sexes joining . hands in the figure of a man and a woman, often wearing a crown. In particular, the last four cards of the tarot are recog nisable in the representations of the Rosicrucians, the alchemists and the Masons. Hence we see that on the nineteenth card the gold, the divine-spiritual solar energy, is developed in the furnace, in this human grave, and that like the Phoenix man will rise out of this athanor, from his own ashes as a resurrected being. We feel here that something of great importance and solemnity happens in this grave-athanor. The ordinary man becomes a man of magic.
The spiritual sun lets its own energy, its own gold fall onto die grave-athanor. Thus allusion is made to the secret exercises which can be performed by the spiritually mature man who has already crossed the threshold, in order to accelerate his development and make his body ready to receive and absorb the highest divine frequencies. Just as ordinary iron can be made magnetic, so the ordinary man is made magical through this process. The ordinary man who has no light of his own becomes a divine source of light who no longer needs help from anybody but rather gives help to every man and living creature.
The first nine cards carried unit numbers, the following nine increased by tens, and the last four increase by hundreds. Tarot card 19 therefore carries the numerical value 100 which consists of the sum of the digits of 19 and of two ciphers, symbols of boundless space. It also carries the letter koph.
The number 19 consists of the divine original number 1 and of the 'self-sacrificing1 number 9, symbol of the creative negative, which remains itself in every situation, because it always adapts itself perfectly and is therefore the absolute feminine.
The number 9 was discussed thoroughly at the ninth tarot card. Since 9 does not change the base number 1 to which it is added, both numbers together result in the divine original number 1 with the o, therefore the number 10. 10 is the fulfilment and perfection of creation. It is the return to the source 1, with perfected creation in space in the o, because it contains the two sexes, the two poles, the number 1, the divine-positive pole, and the number 9, the divine-negative pole. Here, too, man completes his development in creation. He has reached the highest limit, fulfilment and perfection. By the same token he has now also become the number 10. This card carries ten squared, thus 100. Each side of the symbol of matter, therefore each side of the square has become 10. And ten squared is 100.
In hieroglyphics the letter koph means a hatchet, a weapon which defends and protects man. It means light, the illumined and animated earth and corresponds to the name Kodesh which in turn means the 'saint*. The latter rules over the stars and the inanimate to which he gives life.
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The pathology of the poet says that the undevout astronomer is mad the pathology of the very plain man says that the genius is mad and between these extremes, which stand for ten thousand analogous excesses, the sovereign reason takes the part of a moderator and does what it can. I do not think that there is a pathology of the occult dedications, but about their extravagances no one can question, and it is not less difficult than thankless to act as a moderator regarding them.