INTERPRETATION OF TABULA SMARAGDINA (by Dennis William Hauck) Artist Matthieu Merian undertook a very special project when

he began a meticulous engraving for inclusion in Daniel Mylius Opus Medico-Chymicum, which was published in 1618. Merian titled his work Tabula Smaragdina, which is the Latin for "Emerald Tablet," and his goal was to incorporate all the truths contained in the Emerald Tablet in one awe-inspiring vision. This beautiful work shows in dramatic detail the birth of the Philosophers Stone as it leaves heaven and enters earth. The picture immediately became one of dozens of symbolic mandalas which alchemists used for meditation, and many medieval alchemists sat staring at this drawing for hours trying to absorb its power. The first thing that strikes one about the picture is its obvious division into the Above and the Below, and the sharp line between the two indicates that these are very different realms. Above, the larger Sun of the One Mind, whose rays encompass the whole universe, rises behind the Sun of Heaven or what Hermes called "Mind the Maker." This intermediate Sun is dominated by twenty-nine cherubs or archetypal forces. In numerology, the number twenty-nine is equivalent to the number two, thus signifying the embryonic division of the One Mind to create Mind the Maker, which carries on the primary creation through the "crystallized thoughts of God" -- the archetypes. The three solar presences floating amongst the angels represent the three heavenly elements expressed as the Holy Trinity: Sulfur (the Tetragrammaton of Jehovah the Father at the center), Mercury (the Son, the sacrificial Lamb of God), and Salt (the Dove or Holy Ghost hidden in matter). In the generic terms of the Emerald Tablet, this trinity is made up of the One Mind, the Process of Transformation, and the primal One Thing. The Below is divided into the daytime (solar) left side of the drawing and the nighttime (lunar) right side. At the very bottom of the page, one can find the purified Four Elements sealed inside glass balls carried by two different birds. On the left, Fire and Air are under the outstretched wings of the Phoenix, a bird of myth and imagination that rose from the ashes of fire to be reborn, giving it dominion over the spheres of Fire and Air. On the right, Water and Earth are held in the wings of a real bird, the Aquilla or Eagle, who has dominion over the spheres of Water and Earth. Thus the rising elements of Fire and Air represent spiritual or psychological processes, whereas the sinking elements of Water and Earth are physical or bodily processes. The left or solar side of the engraving represents the process of Calcination. At the bottom left corner is a lion standing upright like a man. Known to alchemists as the Red Lion, he symbolizes the fiery, masculine energy of the Work. Behind him, it is daylight and trees and a village can be seen. The lion is wearing a collar of stars and represents the cosmic forces emanating from the constellation of Leo, that figured so prominently in Egyptian religion and is the inspiration for the Sphinx, which symbolizes the astrological Age of Leo. Leos right foot rests on top of a seven-rayed sun, while his other foot is supported by the wing of the Phoenix. Leo is presenting a naked man with a thirteen-rayed Sun, symbol of the Hermetic Mysteries, said to be revealed to mankind over 10,000 years ago. The man is Sol, who represents the masculine component of nature and personality. Sols genitals are covered by a small sun, as is his right breast, though his other breast is covered by the crescent moon which is the seed of the feminine in all men. His right foot is on the wing of the Phoenix and his left foot rests on a seven-rayed Sun identical to the one on which Leo stands. These seven rays are the seven steps of enlightenment that make up the Emerald Formula. Sol is chained by his left hand to the Clouds of Unknowing, which keep us from experiencing the splendor Above. The right or lunar side of the engraving represents the process of Dissolution. In the bottom right corner can be seen a stag standing upright like a man. Known to alchemists as the "Fugitive Stag," he is a symbol of the volatile, feminine, watery energy of the Work. He has a twelve-pointed rack of antlers, and each antler has a star over it, representing the influences of the zodiac. In mythology, this is Acteon, the mythical hunter who was turned into a stag for admiring the nude Artemis while she was bathing in a pond. Artemis was the Greek goddess of nature and fertility who later was worshipped by the Romans as Diana. In both incarnations, the goddess stood for the deep creative and curative powers of the subconscious mind and nature. The left foot of her stag is planted firmly on the earth, while his right foot rests on the wing of the Eagle. In his left hand is a three-leaf clover, representing the three heavenly forces expressed in nature, and in his other hand is the Moon, which he is passing on to a naked woman. Known as Luna, the naked woman is the feminine component of ones personality. Her genitals are covered by a crescent moon, as is her left breast, but her right breast is a small seven-rayed sun -- the active though intuitive force within women -- from which streams a shower of stars (the Milky Way) that is immediately grounded and absorbed directly into the earth. Luna straddles over the Hermetic River with one foot in the water and the other on the right wing of the Eagle. Behind her is a night scene in which the outlines of trees, valleys, and mountains can be discerned. In her left hand she holds a bunch of grapes, a symbol of sacrifice, and her right hand is chained to the Clouds of Unknowing. In the center of the Below, a hermaphroditic alchemist holds up two starry hatchets, which represent the higher faculty of discernment and the powers of Separation. The alchemist has cut the chains of unknowing that tied Sol and Luna to their duality and balanced the powerful forces of their sexual attraction. He has seen through the Clouds of Unknowing, gained his freedom from instinct, and realizes the powerful influences of the archetypal powers. The empowered alchemist is symbolic of a successful Conjunction of the opposing forces to his left and right. Half of his frock is black with white stars and the other half is white with black stars. In other words, each side of his personality contains the seed of its opposite, so he has neither denied nor destroyed the compelling powers of the opposites, only integrated them into his own being. The alchemist is located on the side of a mountain and stands on two lions who have a single head. The lion on the left is the Red Lion and the one on the right is the Green Lion. As shown by the Fire and Water emerging from the mountain behind their tails, these two lions represent Sulfur and Mercury, the alchemists soul and spirit, which unite to produce the Ferment, the precursor of the Stone, symbolized by the thick substance flowing from the common mouth of the beasts. Thus the alchemist himself represents the union of Fire and Water. This melding of rational with irrational, reason and feeling, male and female, is a necessary part of any act of creation. Directly behind the alchemist are three rows of plants that stand for the seven operations of alchemy done three times to perfection. The first two rows contain six bushes that culminate in the Tree of Gold at the summit of the mountain. Each bush is marked with

alchemical signs for metallic compounds. Behind these bushes is a semicircle of tress, each marked with a symbol for one of the pure metals. At the top of the mountain, the Clouds of Unknowing part and the powers Above touch the top of the tree with the sign for gold. This is the act of Fermentation, the penetration of the purified essence by forces from Above. A line drawn from the Ferment Below (flowing from the common mouth of the two lions) to the name of God Above divides the engraving in half and bisects the alchemist through the middle of his being. That line, which is the Cosmic Axis or vertical axis of reality, connects him through the Tree of Gold and central Stone directly to God. It travels through all three realms, starting in the Physical Realm, transecting the psychological processes of the Realm of Soul, and reaching the highest point in the Realm of Spirit. The first area encountered as the alchemist travels along this vertical axis is a Ring of Stars in which seven larger stars predominate. This stellar ring presents the seven alchemical operations as cosmic principles available to sentient species everywhere. It is followed by a semicircle of five scenes that lead to the Quintessence. This register of alchemical accomplishments is known as the Ring of Planets, and each scene depicts the bird of spirit associated with one of the five planetary bodies. From left to right: the Black Crow of Calcination (Saturn), the White Goose of Dissolution (Jupiter), the Rooster of Conjunction (Earth), the Pelican of Distillation (Venus), and finally, the Phoenix of Coagulation (Sun). Above the Ring of Stars and the Ring of Planets, and partaking of all realms, is a central sphere made up of seven concentric layers. These layers symbolize each of the Seven Steps of Transformation that must be achieved or pealed away to reach the Stone, which is the innermost sphere where a triangle is inscribed. Within the first sphere are the twelve signs of the zodiac. These are personal and karmic archetypes of the personality that are burned away by the intensified fires of existence in the operation the alchemists named Calcination. The second sphere is inscribed with three Latin phrases meaning "Year of the Winds," "Year of the Sun," and "Year of the Stars." These are the transpersonal archetypes resolved and released during the long process of Dissolution. The third concentric sphere within the layered ball at the center of this engraving describes the three kinds of Mercury (Common Mercury, Bodily Mercury, and Philosophical Mercury). These are the essences of soul released in the previous two operations and saved during the filtering process of Separation. The fourth sphere names the three kinds of Sulfur (Combustible Sulfur, Fixed Sulfur, and Volatile or Ethereal Sulfur). These forces are the driving spiritual passions of the Conjunction, in which the opposing parts of our personalities, the Mercury and Sulfur of our being, are united in the common goal of transformation. The fifth inner sphere refers to the Quintessence, the newly formed matter or Salt unveiled during Fermentation. Inscribed in this sphere are the three types of Salt (Elementary Salt, Salt of the Earth, and the Central Salt). The next and sixth sphere contains a message written in Latin which warns: "You must find the four grades of Fire of the Work." As we have seen, these four grades refer to the various states of consciousness that must be purified and united during Distillation, so they do not contaminate the Work in its final stage. The seventh and innermost sphere contains a central upward-pointing triangle of Fire, which represents the sublimated state of distilled consciousness that is congealed Above. Within that triangle is drawn the symbol for the exalted Mercury, the Monad or One Thing perfected, which is the Stone. In the middle of the symbol is a single dot, the center of the entire engraving and around which both heaven and earth revolve. It is the convergence point in our minds and personalities where all things come together as one. To the left of the large triangle is a smaller downward-pointing triangle representing Water or Mercury; to the right is a small upwardpointing triangle representing Fire or Sulfur. Below the central triangle is the Star of David, which symbolizes Salt, the union of Fire and Water, the permanent coming together of the Above and the Below. This wonderful engraving is a summary of how the Mercury of our spirits is exposed and purified in the Work. United with the Sulfur of our souls, it undergoes Coagulation to form the Salt of the Philosophers, the immortal, permanently enlightened, and wholly incarnated state of consciousness known as the Stone. Like the concentric target that it forms at the very center of this engraving, this is our perfected being and ultimate home. STAGES OF THE GREAT WORK Alchemical work was rooted in the philosophy of a gradual but irreversible process of improvement in nature. Perhaps the best summary of the worldview pervading alchemy was Mircea Eliades lesser known work The Forge and the Crucible. According to him, alchemical practice was rooted in a primordial human impulse as homo faber (3). The fundamental idea was that Nature was perfectible and that it was in a perpetual process of self-improvement. All metals tend, or wish, to become gold, and they do so over centuries of change. However, man can intervene and quicken the process of natural growth. This human implication into the course of Nature was accompanied by a feeling of sacredness and reverence toward her. This was not inert, inferior matter: but matter hiding the very seeds of divinity. It was by delving deep into the heart of Nature that the alchemist discovered the secrets of Creation and immortality. When starting off on his quest, the alchemist had two main choices: the dry or the wet path (4). The dry path was quicker, but harsher; the wet was longer but safer. Whichever path was chosen, it was through fire or fiery substances, mainly, that the purification of metals was achieved. That is why alchemy was famed as Art of Fire and the alchemists, Philosophers by Fire(5). In the dry way, the first matter which was usually a metal such as gold, tin or copper was immolated by fire, vitriol, antimony or aqua regia. This process was called calcination. In the wet way, the same reduction was achieved through putrefaction (6). The result was dark ashes hence the first stage of the work was called nigredo (black). Nigredo was a destructive, sorrowful stage the moment where an existing thing (a gold piece, for instance) was brought to dissolution. To symbolize this dark moment alchemists often used figurative images like the Black Crow, the Raven or the Toad (7). Continuing on the right path, often an intermediary state, the so-called Peacocks Tail occurred an explosion of colors in the flask. Associated with the goddess Venus, the peacock was a beautiful display of all the colors of the work (8). Mixing other substances in the flask, the blackness of the matter eventually disappeared to make room for a whiteness called albedo. This sudden inversion of colors was a signthat the work was going in the right direction. Albedo was usually portrayed in the form of a White Eagle, Dove or

Swan (9, 10). It was also associated with silver, and the moon (11).The whitening was compared to the coming of dawn after a long night, and embodied as a white Virgin (12). This was a moment of rejoicing, of hope; it was a proof that darkness would not last forever. The next state was citrinitas, yellowing, a stage that many authors after the 15th century tended to suppress, or rather compress into the last one, rubedo. While the albedo represented the moon or female, citrinitas referred to the sun or male. The union of male and female (the so-called chemical wedding) was often a symbol of the Work. From their conjunction the hermaphroditic offspring philosophical Mercury was born. This phase rubedo was the triumph of the Work: the creation of the Philosophers Stone in the form of a transparent red stone. This Stone, often portrayed as a Phoenix, was supposed to perfect anything from metals to human beings, bestowing long life or immortality (13). The four-stage Work could never have been accomplished without the so-called Philosophical Mercury, which was the unifying spirit enlivening the matter, the divine flow without which transmutation was impossible. Philosophical Mercury was not common mercury, although mercury could be seen as an image of the philosophical one. The purpose of the whole alchemical process was in fact, the fixation solidification of this elusive spirit, often imagined as a bird. The only way Mercury could be transformed into matter was by passing through the colorful four-phase journey. As a final note, I should add that the four-stage alchemical Work became the basis of the Jungian psychology of the Self (14). Believing that alchemists in fact did not pursue physical transmutation, but spiritual one, Jung sought to express the process of achieving the Self through alchemical imagery. KOMENTARZ DO TABLICY 1) PRAWDZIWE, BEZ FASZU, PEWNE I NAJPRAWDZIWSZE. Szmaragdowa Tablica (SzT) rozpoczyna si od stwierdzenia, e jej sowa s uniwersalnie prawdziwe. Istnieje bardzo wiele poziomw Prawdy, a SzT okrela tutaj, e jej sowa maj zastosowanie do wszystkich tych poziomw. W ten sposb, SzT daje nam klucz, dziki ktremu moemy testowad nasze rozumienie jej sw? jeli na jakimkolwiek poziomie naszego dowiadczenia te sowa nie brzmi prawdziwie, to nasze rozumienie musi zostad rozszerzone. 2) TO, CO JEST NA DOLE JEST JAK TO, CO NA GRZE; I TO, CO JEST NA GRZE JEST JAK TO, CO JEST NA DOLE, BY CZYNID CUD JEDNEJ RZECZY. Tutaj SzT definiuje JEDN RZECZ jako Nieskooczone Kontinuum. Zwrot GRA (bd jakiekolwiek z jego rnych tumaczeo) ustanawia dwie koncepcje: 1) punkt startowy dla ktrego istnieje GRA; oraz 2) nieskooczony kierunek do gry. Zwrot D, podobnie, ustanawia: 1) punkt startowy, dla ktrego istnieje D; i 2) nieskooczony kierunek do dou. Stwierdzenie, e TO, CO NA GRZE JEST JAK TO, CO JEST NA DOLE, i vice versa, umieszcza je w continuum podobieostwa. To tworzy Nieskooczone Kontinuum z tylko jedn RZECZ jasno zdefiniowan - rodkiem, z ktrego GRA i D rozcigaj si w nieskooczonod.W Nieskooczonym Kontinuum, rodek ma miejsce (zachodzi) w kadym kim, czym, kiedy, gdzie i dlaczego. Wzdu Kontinuum nie ma miejsca, z ktrego GRA i D nie rozcigayby si w nieskooczonod, a zatem na rwni. W tym sensie, Nieskooczone Kontinuum jest JEDN RZECZ. Nazywam t JEDN RZECZ: Jani. Zawiera ona wszystkie RZECZY i wszystkie nie-RZECZY, i jest byd moe najobszerniejszym i najpotniejszym Kontinuum, jakie moemy przyjd. Takie Kontinuum umieszcza nas w relacji do ptaka na drzewie, do innej osoby, do substancji nad ktr pracuje si w laboratorium alchemicznym, do Archanioa, do rnych aspektw naszej osobowoci, do rzeki, do generalnie wszystkiego co tylko moemy sobie wyobrazid. Wewntrz Kontinuum nie istnieje co takiego jak CUD, gdy to sowo implikuje zajcie wychodzce poza Prawa Natury. Z punktu widzenia Hermetyzmu, rzeczy, ktre uznajemy za cuda s jedynie takim sposobem wspgrania Praw Natury, jakiego nie rozumiemy, a nie takim, ktry amie te Prawa. Majc to na uwadze, stwierdzenie SzT o CUDZIE JEDNEJ RZECZY wskazuje, e jedynie na poziomie caego Nieskooczonego Kontinuum istnieje prawdziwa cudownod i prawdziwod; oraz e wszystko, co robimy tutaj wewntrz Kontinuum, jest jedynie manipulacj Prawami Natury. 3) I JAK WSZYSTKIE RZECZY ISTNIEJ Z JEDNEGO, MEDYTUJCEGO JEDNEGO, TAK WSZYSTKIE URODZONE RZECZY Z TEJ STRONY JEDNEJ RZECZY ISTNIEJ Z ADAPTACJI. Ustanowiwszy Nieskooczone Kontinuum Jani - JEDN RZECZ - SzT zwraca si teraz ku dyskusji nad tworzeniem ycia wewntrz tego Kontinuum. SzT przyjmuje JEDNEGO za "Wszelki Umys" i stwierdza, e wszystkie RZECZY powstaj z MEDYTACJI (kontemplacji) tego JEDNEGO. Kada z tych RZECZY, wewntrz Kontinuum Jani, jest samo-wiadomym aspektem JEDNEGO, Wszelkiego Umysu, odzwierciedlajcym moc JEDNEGO i musi ona dziaad wedug metod JEDNEGO. Zatem, tak jak JEDEN "robi" RZECZY poprzez MEDYTACJ, te RZECZY musz nastpnie "zrodzid" to, czego pragn, poprzez podobny proces - ADAPTACJ procesu wykonywanego przez JEDNEGO. 4) JEJ OJCEM JEST SOOCE, JEJ MATK KSIYC; 5) WIATR NIESIE J W SWOIM ONIE; KARMI J ZIEMIA. 6) TUTAJ JEST OJCIEC WSZELKIEJ CUDOWNOCI CAEGO WIATA. SzT opisuje teraz ten "adaptowany" proces tworzenia. Jako e odnosi si to do wszystkich rzeczy, to moja niniejsza dyskusja z koniecznoci bdzie w stanie objd jedynie kilka aspektw zastosowao tego procesu.Uyte jest tutaj zobrazowanie ludzkiego procesu

tworzenia (OJCIEC, MATKA, ONO, KARMIENIE), ktry jest rwnoczenie skorelowany z geocentrycznymi symbolami (SOOCE, KSIYC, WIATR/POWIETRZE, ZIEMIA). Mona to przedstawid poprzez rwnanie: (OJCIEC/SOOCE + MATKA/KSIYC + WIATR/ONO + ZIEMIA/KARMIENIE) = rwne jest = OJCIEC WSZELKIEJ CUDOWNOCI CAEGO WIATA OJCIEC/SOOCE: Jest to archetyp Mocy (przeciwnej do Formy), wiata (przeciwnego do ciemnoci), Ognia (przeciwnego do Wody), myli (przeciwnej do materii fizycznej). Jest poow biegunowoci - jego istnienie wskazuje na rwnoczesne istnienie drugiego bieguna (MATKA/KSIYC).Moc, energia, kreatywna intencja, Umys, Jod - niezalenie od poziomu stosowanego przez ten archetyp, zawsze szuka on ekspresji poprzez Form. W sensie hermetycznym, kada wibracja szuka ekspresji poprzez poziomy wibracji, ktre s bezporednio pod ni. Zatem kada wibracja jest ekspresj tej, ktra ley nad ni, a rwnoczenie wyraa siebie poprzez poziomy lece pod ni. Kreatywny proces nakrelony w tej czci SzT jest "skierowanym do dou" przejciem Mocy do Formy ("ruch do gry" od Formy do Mocy przychodzi pniej). Nasienie OJCA odszukuje jajeczko MATKI i rytm SOOCA (12) jest zwizany z ZIEMI rytmem KSIYCA (13); Indywidualnod wyraa si poprzez osobowod; mentalne natchniewa astralne; wiato poznaje siebie jedynie przenikajc ciemnod; Chokmah wkracza do Binah. MATKA/KSIYC: Jest to archetyp Formo-wania. Jest to cigy ruch energii w d skali wibracji, wyraajc si poprzez coraz gstsz manifestacj. Otrzymuje ona promienie SOOCA, zmienia je i odzwierciedla ZIEMI; owija swoje ONO dokoa jajeczka, ktre pochwycio nasienie; jest pierwszym He z Jod-He-Wa-He; Binah przeksztaconym przez nasienie Chokmah, z jej stanu Mrocznej Sterylnej Matki do Jasnej Zapodnionej Matki. Tworzenie jest gwnie Dzieem MATKI i jest to ukazane przez nastpne symbole, ktre s aspektami archetypu MATKI. WIATR/ONO: W klasycznym hermetycznym ujciu Elementw, Powietrze jest postrzegane jako produkt Ognia i Wody, reprezentujcy ich syntez. Powietrze dziaa jako porednik pomidzy Ogniem i Wod i w efekcie jest tworzone przez ich interakcj. Kade z nich wskazuje na istnienie wszystkich trzech - istniej one jedynie w poczeniu. Jeli przyjmiemy Ogieo jako "kierunek do gry", a Wod jako "kierunek do dou", to Powietrze byoby stanem nie-ruchu, rodkiem pomidzy nimi dwoma. Powietrze nie posiada wasnego ruchu, jednak przyjmuje wszelki ruch na nim odciskany. W rwnaniu SzT, ruch wywierany na Powietrze jest skierowany do dou. Tutaj Powietrze jest WIATREM pokazujc stojc za nim Moc i podkrelajc, e jest ono ekspresj tej Mocy. Ta ekspresja dziaa jako ONO, niosc kreacj poprzez ci do narodzin. Powietrze wyranie dziaa tutaj jako porednik skierowanej do dou Mocy w jej przyrastaniu Formy. W terminologii kabalistycznej jest to Tiphareth jako produkt Chokmah i Binah; lecz w swym aktywnym, skierowanym do dou, przepywie ku Malkuth. Wa z IHVH w swym aspekcie poszukiwania skierowanej do dou ekspresji poprzez ostatnie He. Jest to wczenie innych planetarnych wpyww do naszego ziemskiego dowiadczenia poprzez cykle Sooca i Ksiyca. Jest to Jao Indywidualnoci "wiadomoci Adepta", ktra wyraa si poprzez osobowod i ciao fizyczne. ZIEMIA/KARMIENIE PIERSI: Ogieo + Woda + Powietrze = Ziemia, jest powszechn koncepcj relacji Elementw, lecz na poziomie archetypowym. Jednak praktycznie i funkcjonalnie, Ziemia jest dowiadczana jako indywidualny Element, tak samo jak Ogieo czy Woda. Jest to archetyp samej Formy. Gdzie Woda ma tendencje ku Formie, to Ziemia jest produktem tej tendencji, ostatecznym ubraniem nadanym Mocy w jej zejciu w ekspresj. ZIEMIA pielgnuje kreacj, dajc jej sta i niezalen form. Jest to Tiphareth ubrany w Yesod i ukazujcy si w Malkuth. Ostatnie He z IHVH. Jest to Jao Indywidualnoci wyraona poprzez osobowod wewntrz ciaa fizycznego. OJCIEC WSZELKIEJ CUDOWNOCI CAEGO WIATA Te poczone cztery Elementy plus Pity - wiadoma uwaga twrcy - skutkuj niezalenym yciem. SzT symbolizuje to tutaj opisujc rezultat jako OJCA, ktry sprowadza nas do pocztku naszego rwnania, tak jak Uroboros odnajdujcy swj koniec w swoim pocztku, w nieskooczonym cyklu odkrywania siebie. Ten powstajcy OJCIEC ma tworzyd WSZELK CUDOWNOD WIATA. Zauwa rnic pomidzy CUDOWNOCI, a CUDEM, co wskazuje, e wewntrz Kontinuum, OJCIEC posuszny jest Prawom Natury.Niesychanie wanym czynnikiem w procesie kreacji nakrelonym w SzT jest wiadoma uwaga twrcy. Jest to Pity Element, Kwintesencja; chocia dogbnie przyjmowana, to nie jest ona nigdy bezporednio nazwana. O ile ekspresja wyszego poprzez nisze jest naturalnym zjawiskiem, to jedynie poprzez dodanie wiadomej uwagi tworzy ona OJCA WSZELKIEJ CUDOWNOCI CAEGO WIATA. 7) JEGO MOC JEST PENA (INTEGRA) JEDYNIE GDY ZWRCONA KU ZIEMI. ODDZIELA ZIEMI OD OGNIA, SUBTELNE OD GSTEGO. Produktem skierowanego do dou rwnania kreacji w SzT jest OJCIEC; bd w sensie elementowym, OGIEO. Jest to aktywna Moc, chocia ubrana w gstsze warstwy wibracji ni OJCIEC/SOOCE. Ten OJCIEC/OGIEO jest niczym innym jak Kwintesencj ubran w fizyczn Form - potg wiadomej uwagi wyraon poprzez istot ludzk. ! ( BOSKA ISKRA W LUDZKIEJ FORMIE-ADAM...?) SzT

stanowi, e ta sia wiadomej uwagi jest integra (pena, kompletna, caa) jeli jest versa fuerit (skierowana ku, rzucona do) ziemi. To oznacza, e wiadoma uwaga na ludzkim poziomie (OJCIEC/OGIEO) ustanawia na nowo kontakt (ktry wtedy wskazuje na uczestnictwo w Caoci) ze swym bardziej archetypowym wyrazicielem (OJCIEC/SOOCE), kiedy jest zwrcona do wewntrz, do Jani ubranej w najgstsz materi (ZIEMIA). To zwracanie si do wewntrz ku sobie jest tym, co zapocztkowuje cykl powrotu i sprowadza nas do nastpnego rwnania - Mocy wznoszcej si z Formy.O ile pierwsze rwnanie SzT byo skierowanym do dou dodaniem Formy do Mocy, to nowy OJCIEC powoduje dziaanie przeciwne - separacj Mocy od Formy. Sia tej introspekcji jest podwjna: A) ODDZIELA ZIEMI OD OGNIA; oraz B) oddzieli SUBTELNE OD GSTEGO. Przy "A", widzimy j oddzielajc gstsz ZIEMI (fizyczn manifestacj) od pocztkowej inspiracji jej subtelniejszego OGNIA. Mona powiedzied, e jest to Kwintesencja pracujca nad sam sob od podstaw. Jej efektywnod zaczyna si od wyjciowego punktu jej najgstszej manifestacji oddzielajc siebie od swej Jani. Jest to bardzo trafny opis procesu ludzkiej introspekcji bd alchemicznego gnicia i fermentacji. Tutaj Ogieo dziaa na Caoci i oddziela ZIEMI od swego OGNIA (siebie), wiadomie zrzucajc swoje materialne ubranie. ! (TO CZYNI ANGELITO)Z OGNIEM tak uwolnionym od swej ZIEMI, SzT prowadzi nas do perspektywy "B", gdzie nastpuje signicie w d i oddzielenie tym razem SUBTELNEGO od GSTEGO."A" (OGIEOminus-ZIEMIA) i "B" (GSTE-minus-SUBTELNE) s tymi samymi procesami, lecz na rnych poziomach i widzianymi z rnych perspektyw: "A" z DOU, a "B" z GRY. Dziaanie OJCA/OGNIA jest cakowit separacj, lecz w "A" to dziaanie jest ruchem z DOU ku GRZE, a w "B" jest to dziaanie z GRY, sigajce do DOU by wznied go do GRY.To nakrela podwjny proces separacji. Najpierw ZIEMIA jest usuwana z OGNIA, co wskazuje wzniesienie wiadomej uwagi, z ZIEMI do OGNIA. Nastpnie ten OGIEO na nowo dziaa na siebie, oddzielajc swoj wasn esencj od swych GSTYCH aspektw. Jako caod, jest to proces, w ktrym OJCIEC/OGIEO samowiadomie uwalnia swoj Jao z Formy - jest to prawie bezporednie odwrcenie pocztkowego procesu tworzenia. 8) Z WIELK ZDOLNOCI (MDROCI)*2+ WZNOSI SI Z ZIEMI DO NIEBA, PONOWNIE SCHODZI NA ZIEMI I PRZYJMUJE MOC GRY I DOU. wiadoma uwaga, wyzwolona teraz ze swojego ubrania Formy, wznosi si do gry poprzez poziomy wibracji wewntrz Kontinuum. Wedug SzT, robi to z magno ingenio. Ten zwrot tumaczy si jako "wielka (magno) naturalna zdolnod czy talent (ingenio)" i jest on czsto przyjmowany za MDROD. Jest to bardzo subtelna sia, taka ktra wskazuje na wrodzon umiejtnod - naturalny aspekt samo-realizujcej si wiadomoci. To wzniesienie nastpuje z ZIEMI, bd z ubrania Formy (DOU) do NIEBA (GRY), bd do stanu nie-Formy i kooczy ono drugie rwnanie SzT dotyczce "Mocy z Formy". Zejcie Mocy do Formy i jej nastpne wzniesienie si z powrotem do stanu bez-Formowego jest jednak procesem samo-wiadomej uwanoci, ktra uczy si poprzez ten proces. Moc, ktra pierwotnie zesza do Formy nie jest ju taka sama, a gdy si wzniosa - zmienia si i zostaa przeksztacona przez dowiadczanie Formy. Teraz ma moc, bd jeli wolisz - MDROD, by na nowo zejd do Formy, sprowadzajc ze sob zwikszon wiadomod swej natury jako Moc. Poprzez swoje drugie zejcie do Formy, Moc integruje swoje GRNE aspekty ze swymi DOLNYMI aspektami i staje si jasn ekspresj caego Kontinuum GRY i DOU (ponownie jestemy sprowadzeni do pocztku naszego rwnania, co ilustruje, e Uroboros nie jest zaledwie okrgiem, a spiral). Rezultatem jest wiadoma swej Jani Moc, wiadomie ubrana w Form, celowo jednoczca GR z DOEM. 9) TAK POSIDZIESZ CHWA (WIATO WIATE) CAEGO WIATA. DLATEGO WSZELKI MROK OD CIEBIE UCIEKNIE. SzT przedstawia potrjne rwnanie: 1) Moc schodzca do Formy w akcie tworzenia (czteroczciowy proces); 2) Moc dziaa na swoj uFormowan Jao, wiadomie wznoszc j do bez-Formowego stanu (trzyczciowy proces); oraz 3) Samo-urzeczywistniona Moc na nowo schodzi do Formy, dc tam do wiadomej ekspresji swej Jani (jednostopniowy proces). Poprzez t sekwencj, Moc osiga stopieo samo-urzeczywistnienia, na nowo czy si z potg swojego prawdziwego rda i jest przeksztacona w nowego OJCA, ktry POSIDZIE CHWA WIATA.Tworzona jest kolejna aktywna Moc, tym razem z przypisywanym jej atrybutem "wiata" (jest to wany przejaw OJCA/SOOCA), i jest wyranie wysz oktaw OJCA WSZELKIEJ CUDOWNOCI CAEGO WIATA (OJCIEC/OGIEO). Ten nowy OJCIEC/SOOCE posiada potg Zrozumienia i Mdroci, ktra rozwietla wszelki mrok. Zauwa przejcie z Mocy aktywnej fizycznie do aktywnej mentalnie. 10) TU JEST NAJSILNIEJSZA SIA WSZELKIEJ SIY; GDY ZWYCIA WSZELKIE SUBTELNE RZECZY, PRZENIKA WSZELKIE RZECZY STAE. Tutaj SzT opisuje tego nowego OJCA/WIATO, cakowicie samo-urzeczywistnion wiadomod. Robi to w trzech czciach, ukazujc potrjny wzr jaki widzimy wszdzie.

Czd 1: NAJSILNIEJSZA SIA WSZELKIEJ SIY. Jest to kolejny potrjny superlatyw, podobny do pierwszej linii PRAWDZIWE, BEZ FASZU, PEWNE, NAJPRAWDZIWSZE. SIA implikuje uytkowy magazyn Mocy i tutaj widzimy, e ta Moc moe byd stosowana na wszystkich poziomach. Jest nawet efektywna na wszystkich innych poziomach Mocy, gdy ten OJCIEC/WIATO jest NAJSILNIEJSZY ze wszystkich aktywnych Mocy wewntrz Kontinuum. Zauwa prosz podobieostwo tego aspektu OJCA/WIATA i pocztkowego czteroczciowego procesu tworzenia - oba s aktywne do dou, inicjowane z GRY wywierane na DOLE. Czd 2: ZWYCIA WSZELKIE SUBTELNE RZECZY.

Jest to skierowana do gry potga OJCA/WIATA do przewyszenia jakiejkolwiek rzeczy majcej tendencj do gry. Jest tutaj przejawiana druga czd potrjnego rwnania SzT, skierowany do gry ruch Mocy z Formy, i jest on przypisywany potdze OJCA/WIATA. Czd 3: PRZENIKA WSZELKIE RZECZY STAE. To jest skierowana do dou potga OJCA/WIATA do wejcia w (wyraenia siebie poprzez) jakkolwiek gstsz wibracj materii. Aktywna Moc reprezentowana tutaj jest ekwiwalentem trzeciej czci rwnania SzT, dotyczcej wiadomego ponownego zejcia Mocy do Formy. OJCIEC/WIATO, produkt potrjnego rwnania SzT, odzwierciedla atrybuty JEDNEJ RZECZY, caego Nieskooczonego Kontinuum. Jawi si on zdolnym do rwnej kreatywnoci, lecz jedynie wewntrz Kontinuum - oktaw niej od CUDU JEDNEJ RZECZY bdc jego ekspresj ! (CZYLI NIE STAJE SI BOGIEM, A JEDYNIE ISTOT ZDOL DO TWORZENIA TULPY-PBOGIEM)To oczywicie ukazuje nieskooczony, cykliczny proces cigego tworzenia na nowo, gdzie OJCIEC/WIATO staje si Twrc nowej generacji OJCA/WIATA i tak dalej. 11) TAK ZOSTA STWORZONY WIAT. Jest to bardzo gbokie stwierdzenie. Boski Pymander (Ksiga 1: Corpus Hermeticum) opisuje podobny sekwencyjny, cykliczny proces Mocy schodzcej do Formy, stajcej si wiadom siebie i nastpnie na nowo twrczej, po czym nastpuje dalsze zejcie w Form. Koocowym rezultatem jest "wiat". Mona to rwnie zobaczyd w kabale, gdzie wiato Kether schodzi do Malkuth i staje si na nowo twrcze na kadym kroku drogi. ! (CZYLI JEDNAK BG...?) To mwi co bardzo wanego o wiecie dokoa nas. Mwi to, e wszystko jest ywe. Kada rzecz, kada osoba, zwierz, drzewo, kamieo, kropla wody, kupa ajna, wszystko, jest ywe i jest wytworem JEDNEJ RZECZY. Kada rzecz ma potg OJCA/WIATA schowan wewntrz? niezalenie od poziomu manifestacji, na jaki patrzymy, jest to prawdziwe, bez faszu, pewne, najprawdziwsze. 12) Z TEGO POWSTAN ZDUMIEWAJCE ADAPTACJE, NA KTRE JEST TO SPOSB. TYM, z czego powstan ZDUMIEWAJCE ADAPTACJE, jest WIAT. Tutaj spogldamy w serce alchemii, gdy SzT stwierdza, e kada naturalna rzecz ma w swoim wntrzu OJCA/WIATO i e kada rzecz jest tym samym nasieniem swojej przyszej jani. To na poziomie ZDUMIEWAJCYCH ADAPTACJI my ludzie interweniujemy, gdy musimy, jako istoty fizyczne, pracowad z substancj WIATA. Musimy pracowad wewntrz Kontinuum, odzwierciedlajc potg JEDNEJ RZECZY, dokonujc ZDUMIEWAJCYCH ADAPTACJI, na podobieostwo CUDU JEDNEJ RZECZY. wiadomod wewntrz ciaa fizycznego jest przykadem Mocy wewntrz Formy, GRY zamieszkujcej D. Z tym musimy pracowad - to jest WIAT, na ktry kierujemy swj OGIEO, naszego OJCA/WIATO i sami ksztatujemy nasz przysz jao. To miejsce w SzT poprzedza opis naturalnych procesw formowania naszej prima materia - WIATA. Dopiero teraz dochodzimy do procedury poprzez ktr tworzymy swoje ZDUMIEWAJCE ADAPTACJE (Kamieo) i jest to odkryte w dwch zamykajcych wersach: 13) ZATEM JESTEM NAZYWANY HERMES POTRJNIE-UKORONOWANY (TRISMEGISTUS), POSIADAJC TRZY CZCI FILOZOFII CAEGO WIATA. 14) ZAKOOCZONE JEST TO CO MWIEM O DZIAANIU SOOCA. Te linie dziel si na trzy sekcje przejawiajc ogln potrjn natur SzT. A) ZATEM JESTEM NAZYWANY HERMES POTRJNIE-UKORONOWANY ZATEM ukazuje sens konsekwencji, a JESTEM NAZYWANY wskazuje na wiedz z drugiej rki. Jest to pocztkowe sprowadzanie Mocy do Formy? nowicjusz uczcy si, modlcy, eksperymentujcy? OJCIEC/WIATO zwracajcy si ku sobie swoim OGNIEM, w cyklicznej ADAPTACJI procesu JEDNEJ RZECZY? nasienie zapuszczajce korzenie w ziemi, dynamizujc potg, z ktr na pewno wyronie. HERMES POTRJNIE-UKORONOWANY jest bardzo silnym i szerokim symbolem; takim, ktrego nie jestem w stanie wyczerpujco opisad w tym krtkim komentarzu. Pokrtce, jest to symbol Trzech-w-Jednym, obraz poczonej tezy, syntezy i antytezy. To jest Sooce i Ksiyc i wszystkie rzeczy, ktre le pomidzy tymi dwoma archetypami. Bliej tego kontekstu, reprezentuje on potg, jak rodek ma wewntrz Nieskooczonego Kontinuum - moe zachodzid gdziekolwiek i/lub wszdzie i jest w efekcie mobilnym, samokierujcym si porednikiem Caoci. To, e Hermes jest POTRJNIE-UKORONOWANY, jest wskazaniem, e ta potga jest aktywna na trzech poziomach - fizycznym, astralnym i mentalnym (sl, siarka i rtd). Sekcja "A)" wyranie odzwierciedla pierwsz czd podstawowego rwnania SzT: twrczego zejcia Mocy w Form, nieuniknionego, ktrego naturalnym rezultatem jest OJCIEC/OGIEO, ktry zapocztkowuje nastpne wzniesienie: B) POSIADAJC TRZY CZCI FILOZOFII (MDROCI) CAEGO WIATA Tutaj istnieje poczucie osobistej wiedzy, POSIADAJC wskazuje indywidualne dowiadczenie. Waciwe posiadanie trzech OJCW implikowane jest przez okrelenie FILOZOFIA, Boski Ogieo. I widzimy tutaj rwnie, e s oni potni wewntrz Caego Kontinuum. To reprezentuje osignicie drugiej czci rwnania SzT, dotyczcego wzniesienia Mocy z Formy. Istnieje rwnie wskazanie, e ten proces ma byd osignity trzy razy (mentalnie, astralnie i fizycznie). Prosz zauwayd w jaki sposb ta FILOZOFIA CAEGO WIATA jest troch odmienn ekspresj OJCA WSZELKIEJ CUDOWNOCI CAEGO WIATA (ktremu przypisaem okrelenie OJCIEC/OGIEO).

C) KOMPLETNE JEST TO CO MWIEM O DZIAANIU SOOCA. Tak jak w trzeciej czci rwnania SzT, procedura ZDUMIEWAJCYCH ADAPTACJI jest KOMPLETNA, pena, caa (przejaw "integra") poprzez wiadome nowe zejcie Mocy w Form. Tutaj jest to symbolizowane zwrotem TO CO MWIEM, ktry ukazuje czas przeszy, intencjonaln ekspresj idei (Moc) poprzez sowa (Forma - przypomnij sobie, e byo to prawdopodobnie wyryte na zielonym kamieniu!). DZIAANIE SOOCA jest kolejnym szerokim symbolem. W skrcie, wskazuje on tutaj na fakt, e jest to aktywny proces wewntrz Kontinuum. Poczenie SOOCE-Tiphareth wskazuje, e jest to proces Yetzirah, proces kreatywny, wykonywany przez Jao Indywidualnoci. W kabalistycznym znaczeniu, to konstytuuje Dzieo metaliczne, zwaszcza w odniesieniu do zota. Co wicej, jest to rtciowe, gdy jest to gwnie Ogieo zmieszany z Powietrzem (Helios). SOOCE implikuje rwnie konkretny rytm, symbolicznie jednoczcy poczwrne Elementy i potrjne Reguy w swej podry poprzez dwunastokrotny zodiak. Ta potrjna procedura ZDUMIEWAJCYCH ADAPTACJI jest bardzo podobna do archetypowego rwnania SzT; jednake ma wyrane rnice, zachodzce, jak i ona, na niszej oktawie wewntrz Kontinuum. I tak kooczy si Szmaragdowa Tablica Hermesa. "Integra" poprzez cech bycia ukooczon z przyzwoitoci swej podstawowej Mocy w Formie instrukcji dla naszego owiecenia. EPILOG : SzT nakrela podstawowe trzyczciowe rwnanie: Twrcze zejcie Mocy do Formy (4-etapowy proces). Wzniesienie Mocy z formy, w wiadomym akcie wasnej realizacji (3-etapowy proces). Ponowne zejcie samo-wiadomej Mocy do Formy (1-etapowy proces). W pierwszej czci rwnania, OJCIEC/SOOCE dziaa jako pocztkowy porednik JEDNEJ RZECZY, tworzc OJCA WSZELKIEJ CUDOWNOCI CAEGO WIATA, czyli OJCA/OGIEO, jak to tutaj nazwaem. OJCIEC/OGIEO jest aktywnym porednikiem drugiej czci rwnania i tworzy OJCA/WIATO, ktry ponownie schodzi w trzeciej, ostatniej, czci. To rwnanie pojawia si cyklicznie trzy razy w SzT. W pierwszym cyklu, JEDNA RZECZ tworzy pocztkowego OJCA/WIATO; w drugim cyklu OJCIEC/WIATO, dziaajc na siebie, tworzy WIAT; a trzeci cykl jest reprezentowany przez dziaanie czowieka, te ZDUMIEWAJCE ADAPTACJE wykonywane na prima materia WIATA. TABULA SMARAGDINA Verba secretorum Hermetis 1) Verum, sine mendacio, certum et verissimum: 2) quod est inferius est sicut quod est superius; et quod est superius est sicut quod est inferius, ad perpetranda miracula rei unius. 3) Et sicut omnes res fuerunt ab uno, mediatione unius, sic omnes res natae fuerunt ab hac una re, adaptatione. 4) Pater ejus est Sol, mater ejus Luna; 5) portavit illud Ventus in ventre suo; nutrix ejus Terra est. 6) Pater omnis telesmi totius mundi est hic. 7) Vis ejus integra est si versa fuerit in terram. Separabis terram ab igne, subtile a spisso, suaviter, cum magno ingenio. 8) Ascendit a terra in coelum, iterumque descendit in terram, et recipit vim superiorum et inferiorum. 9) Sic habebis gloriam totius mundi. Ideo fugiet a te omnis obscuritas. 10) Hic est totius fortitudine fortitudo fortis; quia vincet omnem rem subtilem, omnemque solidam penetrabit. 11) Sic mundus creatus est. 12) Hinc erunt adaptationes mirabiles, quarum modus est hic. 13) Itaque vocatus sum Hermes Trismegistus, habens tres partes philosophia totius mundi. 14) Completum est quod dixi de operatione Solis. THE EMERALD TABLET 1. It is true, certain, and without falsehood, that whatever is below is like that which is above; and that which is above is like that which is below: to accomplish the one wonderful work. 2. As all things are derived from the One Only Thing, by the will and by the word of the One Only One who created it in His Mind, so all things owe their existence to this Unity by the order of Nature, and can be improved by Adaptation to that Mind. 3. Its Father is the Sun; its Mother is the Moon; the Wind carries it in its womb; and its nurse is the Earth. 4. This Thing is the Father of all perfect things in the world. 5. Its power is most perfect when it has again been changed into Earth. 6. Separate the Earth from the Fire, the subtle from the gross, but carefully and with great judgement and skill. 7. It ascends from earth to heaven, and descends again, new born, to the earth, taking unto itself thereby the power of the Above and the Below. 8. Thus the splendor of the whole world will be thine, and all darkness shall flee from thee. 9. This is the strongest of all powers, the Force of all forces, for it overcometh all subtle things and can penetrate all that is solid. 10. For thus was the world created, and rare combinations, and wonders of many kinds are wrought. 11. Hence I am called HERMES TRISMEGISTUS, having mastered the three parts of the wisdom of the whole world. 12. What I have to say about the masterpiece of the alchemical art, the Solar Work, is now ended. EXPLONATION

There are 12 statements. This immediately alerts us to the connection between astrology (which explains the Above) and alchemy (which explains the Below). But what relates the Above to the Below? The magus, who bears within himself the 12 astrological/alchemical body functions and who performs the 12 Disciplines. This is why Hermes is called Thrice Greatest, he is alchemist, magus and astrologer, all in one. He combines the three functions because he (as the divine spark) directs the three vehicles of consciousness: the physical body (as the alchemist), the soul (as the magus) and the spirit (as the astrologer). Let us see these functions together, relating them to the 12 statements of the Emerald Tablet: Astrologer (Spirit) As Above so Below One Thing/Mind Sun/Moon Father Perfect power Separate Earth/Fire Ascends/descends Darkness flees Strongest ofpowers World created 3 parts of wisdom Solar Work Zodiac Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces Alchemist (Body) Speech Thought Motion Sight Hearing Action Coition Smell Sleep Anger Taste Laughter Magus (Soul) Fasting Study Meditation Prayer Submission Service Solitude Simplicity Worship Guidance Confession Celebration

The source of the Emerald Tablet is unknown, but the attribution of the astrological/alchemical body functions, is the Sefer Yetzirah. The Disciplines come from Christian tradition and their use is universal. The three paths of alchemist, magus and astrologer, are woven together, because each of us functions in a three-fold manner, through our three vehicles of consciousness. How do we know that we each have as vehicles of consciousness, a body, a soul and a spirit? This is partly explained by the apostle Paul in I Thessalonians 5:23. However if we have vehicles, what is the consciousness? What is the "I"? The Gnostics call it the divine spark. This is our true identity but we do not realise it in full awareness. It is this lack of knowledge of our true nature, which leads us to live as we do, driven by ignorance, fear and desire; the generators of karma.However if we follow a disciplined path of intellectual, emotional, moral and spiritual development, we shall change so profoundly, that we shall be completely transformed. This process of self-transformation is called the Great Work. It has four stages that correlate with the four alchemical elements in their macrocosmic form and the four levels of reality of kabala. Here are the stages of the Great Work. First stage: 12 Disciplines Reconciliations of the Pairs of Opposites. Fourth stage: Unity with God. Second stage: 7 Third stage: 3 Orientations to God.

Clearly, the 12 statements of the Emerald Tablet are a partial description of the First stage of the Great Work. There is a great deal more than this in the other stages, but we must begin at the beginning with disciplined action. But what justification do we have for thinking that there is a three-fold function personified as the astrologer (the Above), the alchemist (the Below) and he who reconciles them, the magus? Let us look closely at the text of the Emerald Tablet. There are 3 processes that have a total of 8 steps: First process: from Above to Below - changed into Earth Father/Sun + Mother/Moon + Wind/womb + nurse/Earth Second process: from Below to Above - ascends from earth to heaven Separate Earth from Fire, subtle from gross, great judgement Third process: from Above to Below - descends again to earth Taking the power of the Above and the Below Let us see this more clearly; 3 processes by 8 steps: 4 step descent by astrologer > Father/Sun + Mother/Moon + Wind/womb + nurse/Earth 3 step ascent by alchemist > (Fire Earth) + (gross - subtle) + great judgement 1 step re-descent by magus > Power: Above + Below What does all this mean? The numbers 3 and 8 resonate with the Tree of Life. It has 3 pillars; Mercy, Severity and Grace. At the centre of the Tree is the sefira Tiferet and there are 8 paths that lead to it. Using the sefirot as our point of reference, we note that the path from Keter to Tiferet is attributed to a double letter. We shall return to it. All of the other 7 paths are attributed to single letters. Thus the single paths are qualitatively different from the double path. Let us take the first process of 4 downward steps. Since they go from the Above to the Below, they are the way of the astrologer. They are the paths from, Chakhmah to Tiferet; Binah to Tiferet; Chesed to Tiferet; Gevurah to Tiferet. These paths are also connected to the function of our vehicle of consciousness, the spirit. The second process is 3 upward steps, from the Below to the Above. They are the way of the alchemist. These are the paths from, Netzach to Tiferet; Hod to Tiferet; Yesod to Tiferet. They are connected with our vehicle of consciousness, the body. The third process is a re-descent, from the Above to the Below. It is the double path from Keter to Tiferet; the way of the magus. This

is a double path because by it, the magus can move in both directions and unite the Above with the Below. It is connected with our vehicle of consciousness, the soul. It is the soul that connects the spirit Above, with the body Below. What does all this mean? First, all 8 paths converge on Tiferet. It is like an electrical powerhouse. The double path from Keter, has the quality of reversing the flow of energy, like an alternating electric current. The other paths are one way flows of energy, like direct electric current, either 'on' or 'off'. Both types of flow are an example of polarity. Secondly, Tiferet is attributed to the Sun and the Emerald Tablet refers to the Solar Work. Thirdly, the 3 processes personified as alchemist, magus and astrologer, are seen in their proper relationship to each other and lead us to understand our 3 vehicles of consciousness. Fourthly, the One Only One, referred to in the text, is a clear reference to the divine spark, that is our true "I". The One is the focus of the 3 processes and the 8 steps of the Emerald Tablet and the 8 paths on the Tree of Life. The Tree is a visual explanation of the Tablet. Our general observations are the starting point for the Great Work. We have a lot to do. Let us begin that work with a detailed consideration of the text, noting that this is in itself, a guided visualisation. This is not a left brain exercise in logic and rationalism. The text is a meditative guide to insight. THE EMERALD TABLET OF HERMES It is true, certain, and without falsehood, that whatever is below is like that which is above; and that which is above is like that which is below: to accomplish the one wonderful work. The fundamental point being made is that truth and reality can only be grasped by analogy. The Above is not the Below; it is like the Below. That is, we can only understand by symbols, metaphors, parables, poems, mandalas and koans. We can only approach reality indirectly to accomplish the Great Work. As all things are derived from the One Only Thing, by the will and by the word of the One Only One who created it in His Mind, so all things owe their existence to this Unity by the order of Nature, and can be improved by Adaptation to that Mind. Unity is the only truth. All else is illusion. And yet, the One becomes the Many and the Many must return to the One. But when they do, they are improved. The secret is adaptation to the one mind. What is this adaptation? Precisely what we are doing by contemplating the diagram and using the text as a guided visualisation. The point is that when we realise our true nature as a divine spark, we shall do so in full awareness and in the complete development of our spirituality. Its Father is the Sun; its Mother is the Moon; the Wind carries it in its womb; and its nurse is the Earth. The One becomes the Many and so, it differentiates into 4 separate steps; Above ? Below, personified as the astrologer. Heaven sets the pattern for earth. On the Tree of Life, Tiferet is the Sun, Chakhmah is the Zodiac, Binah is Saturn, Chesed is Jupiter and Gevurah is Mars. Again, these are guides for visualisation. It is no use talking about it, we must experience it. This Thing is the Father of all perfect things in the world. The one thing is the Prima Materia. It is connected with the Stone of the Philosophers and with the Philosophers' Stone. What are they? It is for the seeker to discover. Meditate! Its power is most perfect when it has again been changed into Earth. It must descend from the Above to the Below; it must be changed into earth. That is, this truth must be realised by us here and now. Separate the Earth from the Fire, the subtle from the gross, but carefully and with great judgement and skill. This is the alchemical koan: solve et coagula. The Prima Materia must be separated into its constituent parts, rectified and reunited. This is the work of the alchemist, Below ? Above. It is in 3 steps and on the Tree of Life, Netzach is a lower form of Sulfur, Hod is a lower form of Mercury and Yesod is a lower form of Salt. They all go to Tiferet. Of course it takes great judgement and skill. Do we really understand what it means to separate the One Thing, let alone reunite it? Meditate! It ascends from earth to heaven, and descends again, new born, to the earth, taking unto itself thereby the power of the Above and the Below. After the alchemist ascends to heaven, now comes the magus who descends again to earth via the double path on the Tree, from Keter to Tiferet. New born within the magus is the power of the Above and the Below, rectified and reunited. When we achieve this state, we too shall be thrice great. Thus the splendor of the whole world will be thine, and all darkness shall flee from thee. This state of unified consciousness can only be symbolised by the absence of darkness, that is, light. That is why this state is called "enlightenment". This is the strongest of all powers, the Force of all forces, for it overcometh all subtle things and can penetrate all that is solid.

Consciousness is the only reality. All else is illusion no matter how solid things may appear. But this is the unified consciousness of the divine spark. It is not the increasingly limited awareness that functions through our vehicles of consciousness from spirit, through the soul and into our body. The whole point of the diagram and the text of the Emerald Tablet, is to give us a guide for the work we must do in order to re-unite our fragmented awareness. This is indeed a Great Work. For thus was the world created, and rare combinations, and wonders of many kinds are wrought. Hermes, the personification of our true "I", by 4 steps of descent, 3 steps of ascent and 1 step of re-descent, performed the Solar Work. By analogy, like this way but not in this way, we must do the same. Are you confused? Good! That is why the concept of analogy is so important. It is a subtle and sophisticated process that can only be grasped by meditation and visualisation. That is the true work. Hence I am called HERMES TRISMEGISTUS, having mastered the three parts of the wisdom of the whole world. Hermes is the divine spark. He is consciousness, fully self aware, unified and complete in its fullness. Hence he can control his vehicles of consciousness: spirit as the astrologer; soul as the magus; body as the alchemist. Of course he is Thrice Great. So shall we be, when we learn what analogy is, what it does and what it means to say that the Above is like the Below. What I have to say about the masterpiece of the alchemical art, the Solar Work, is now ended. Fundamentally, the Solar Work is alchemical because it is about getting us from Malkhut, on the Tree of Life, to Tiferet. Malkhut is the place of the 4 elements in their microcosmic aspect and Tiferet is the place of the Sun. When we get from the Below to the Sun, we then can continue the Great Work by rising to the Above. But that's another story. DESCRIPTION OF SEPHIRAH KETER -"Crown": Divine Will to create/Infinite Light of the Creator/the Hebrew name of God "Ehyeh Asher Ehyeh-I am That I am" CHOCHMAH -"Wisdom": First unbounded flash of an idea before it takes on limitations/male light/Divine Reality/first revelation/creation from nothingness BINAH -"Understanding": the infinite flash of Chochmah brought into the vessel of understanding to give it grasp of breadth and depth/feminine vessel that gives birth to the emotions/reason/understanding brings teshuva return to God DA'AT -"Knowledge": Central state of unity of the 10 Sephirot, also called the Tree of Life. CHESED -"Kindness": Loving grace of free giving/love of God/inspiring vision GEVURAH -"Severity": Strength/judgment/intention/withholding/awe of God TIFERET -"Beauty": Symmetry/balance between Chesed and Gevurah in compassion NETZACH -"Eternity" HOD -"Splendor": Withdrawal/Surrender/sincerity YESOD -"Foundation": Connecting to the task to accomplish/wholly remembering/coherent knowledge MALCHUT -"Kingship": Female vessel for the pregnant nurturing of the male lights of the emotional sephirot into action/becomes the Keter Will source for any subsequent lower level in Creation/accomplishment/realization of the Divine Plan.