The Philosopher's Stone

[Anders]

Even though in the Lovers card the unification process has begun there are still a lot of challenges. In the Law of One these challenges are called catalysts. In the picture with a diagram of the philosopher’s stone there are two catalyst levels, first on the individual level represented by the square around the inner circle and the next is the triangle/pyramid representing the challenges in society at large.

Here is where the next card in the Tarot comes in, which the Strength card, also known as the Fortitude or the Courage card.

“The Strength card represents the spiritual principle of courage and resilience that is needed to face and overcome these catalysts, and to move through them with grace and determination.”

I couldn’t find a specific discussion about the Strength card in the Law of One, but in 89.25 they discuss pairing of cards. I looked up some of those pairings:

• The Magician and The High Priestess: These cards represent the polarities of the conscious and unconscious mind, respectively.
• The Empress and The Emperor: These cards represent the polarities of the receptive and active aspects of the self, respectively.
• The Hierophant and The Lovers: These cards represent the polarities of the spiritual and physical aspects of the self, respectively.
• The Chariot and Strength: These cards represent the polarities of the willpower and fortitude needed to overcome challenges and obstacles.
• The Hermit and The Wheel of Fortune: These cards represent the polarities of solitude and community, respectively.

[Anders]

In addition to the Tarot they discuss the Tree of Life in the Law of One. A detailed description of the Tree of Life is found in the Kabbalah.

“The Kabbalah is a mystical and philosophical system within Judaism that explores the nature of the divine, the creation of the universe, and the spiritual path of the individual. It uses the Tree of Life, a diagram of ten interconnected spheres called sephiroth, to represent different aspects of the divine emanations and the path of spiritual ascent.”

“In alchemical teachings, the Tree of Life serves as a symbolic framework for understanding the processes of transformation and transmutation. It provides a map of spiritual and energetic principles that guide the alchemist’s work. The sephiroth on the Tree of Life correspond to various alchemical concepts, stages, and principles.”

I will do some research about the Tree of Life to see if I can find further insights into the alchemical process of producing the philosopher’s stone.

[Anders]

The Tree of Life in the Kabbalah seems even trickier than the Tarot. However I found a way of starting the investigation called pathworking.

“Besides Theosophy, pathworking has been employed in systems such as Kabbalah, Hermeticism, Tarot, and various forms of Western esotericism. In Kabbalah, for example, pathworking involves traversing the paths of the Kabbalistic Tree of Life”

When starting from the bottom the first circle, also called sefirot, is Malkuth. One way is to start from the top. I here explore starting from the bottom of the tree.

“In the traditional Kabbalistic Tree of Life, the first sephiroth at the bottom is called Malkuth. Malkuth is the tenth and final sephiroth in the Tree of Life, representing the realm of physical manifestation, the material world, and the Kingdom.”

“The purpose of entering Malkuth in the context of pathworking is not to establish a new connection but rather to deepen our awareness and conscious engagement with the divine presence within the material realm.”

My interpretation is that the first step in pathworking is the beginning of spiritualizing the material world represented by the triangle/pyramid in the diagram of the philosopher’s stone.

[Anders]

The Law of One seems somewhat obscure when it comes to the Tree of Life. I found this question which looks useful:

76.9 Questioner: Is there, in Ra’s opinion, any present-day value for the reuse of the tarot as an aid in the evolutionary process?

Ra: I am Ra. We shall repeat information. It is appropriate to study one form of constructed and organized distortion of the archetypical mind in depth in order to arrive at the position of being able to become and to experience archetypes at will. You have three basic choices. You may choose astrology, the twelve signs, as you call these portions of your planet’s energy web, and what has been called the ten planets. You may choose the tarot with its twenty-two so-called Major Arcana. You may choose the study of the so-called Tree of Life with its ten Sephiroth and the twenty-two relationships between the stations.

It is well to investigate each discipline, not as a dilettante, but as one who seeks the touchstone, one who wishes to feel the pull of the magnet. One of these studies will be more attractive to the seeker. Let the seeker then investigate the archetypical mind using, basically, one of these three disciplines. After a period of study, the discipline mastered sufficiently, the seeker may then complete the more important step: that is, the moving beyond the written in order to express in an unique fashion its understanding, if you may again pardon the noun, of the archetypical mind.

Here Ra also mentions astrology which may be something to investigate later in relation to the philosopher’s stone.

[Anders]

Then what about practical applications? One simple practice I started using is to use feelings. It’s difficult it seems to reach the unconscious mind from just one’s ordinary thinking mind. Feelings on the other hand are more directly connected to the unconscious mind.

The practice I use is to be aware of my feelings. The idea is that when the conscious mind and the unconscious mind begin to unite it will be felt as harmony. Simple in the theory, difficult in practice in my experience. When I do the practice of just feeling what I feel in the moment it’s often nasty feelings! Or numbness. Or both. To feel inner peace, harmony and even love inside the mind and body is a huge step, but gradually I believe it can be done.

[flofrog]

Anders, You in fact are following one of the advices of Ra and Quo who often, about the Tarot, insisted on what feelings first, You, were experiencing when studying at first a card.

It seems they often insisted on this, first, rather than pure intellect process, and it was important for each unique entity what inner feelings were invoked by each card…

[Anders]

Wow, I didn’t know that. I knew that Ra has described all of reality as thought. Exoteric alchemy is very much about manipulating external things. Esoteric alchemy is more of an inner transformation.

I believe Ra is correct, and that it means that esoteric alchemy is the more direct and powerful method. For example the term chemical wedding in alchemy implies that it’s more than just something in the mind and includes a transmutation of the chemicals in the body, yet the causal direction is as I see it still from thought to the material world. The same with The Lovers card in the Tarot. One interpretation of that card is a unification of the conscious and the unconscious that also has material effects on the body and on feelings.

[Anders]

Sometimes a Tree of Life with 11 instead of 10 sefirot is used.

However the extra sefirot Da’at means knowledge which is similar to Chokhmah (Wisdom) and Binah (Understanding) so Da’at can be seen as redundant, and also following what Manly P. Hall said about the philosopher’s stone he described it as wisdom (perfected in the body), not knowledge. Therefore I will stick to the Tree of Life with 10 sefirot for now.

Then when starting the pathworking from Malchut at the bottom as number 10, the next sefira is Yesod with number 9 (named Jesod in the picture).

“Yesod is the sefirah associated with the foundation, and it acts as a bridge between the higher sefirot and the lower sefirot. It is often described as the sphere of the subconscious, the realm of dreams, and the conduit for the flow of divine energy into Malkuth, which is the sefirah associated with the material world.”

To be strict, “Sephiroth is a plural noun in Hebrew; the singular is Sephirah (also spelled Sefira).”

“In Kabbalah, tikkun refers to the process of rectification or repair, often associated with the restoration of the shattered vessels and the reintegration of divine sparks in creation. It involves personal and collective efforts to elevate and harmonize the spiritual and material realms, bringing about a state of wholeness and divine unity.”

What I found interesting here is that tikkun is both personal and collective. I see it as the larger aspect of the philosopher’s stone. With the square around the circle representing the individual catalysts, the triangle/pyramid to me represents the collective catalysts for society as a whole.

[Anders]

My definition of wisdom here is the unification of the unconscious and the conscious. For the philosopher’s stone it’s about wisdom perfected in the body and not only in the mind.

The next sefira is Hod with number 8. “Hod is often associated with qualities such as intellect, rationality, and structure. It is considered the sefira of splendor or glory and is associated with the left side of the Tree of Life.”

This represents the conscious mind not yet integrated with the unconscious. “Hod is associated with the attribute of submission, humility, and acknowledgment of the limitations of human understanding. It represents the ability to surrender to a higher power, to recognize that there are aspects of existence that are beyond human comprehension. In the context of tikkun, Hod teaches the importance of accepting and submitting to the divine will, rather than relying solely on one’s own limited understanding.”

"In alchemy, the nigredo is often depicted as a stage of darkness, decay, or putrefaction. It is associated with the breaking down and dissolution of the old, impure elements in order to prepare the substance for transformation and purification. The nigredo is considered a necessary stage in alchemical work, where the practitioner confronts the shadow aspects, the unconscious, and the base elements within themselves.

Hod, similarly, represents aspects of surrender, humility, and the acknowledgment of limitations. It can be seen as a stage of introspection and self-reflection, where the individual confronts their own ego, illusions, and negative tendencies. It involves the breaking down of the ego and the dissolution of false beliefs, leading to a deeper understanding of oneself and the divine.

Both Hod and the nigredo involve a process of purification and transformation. They require facing the darkness within, letting go of illusions, and embracing the necessary work of breaking down old patterns and attachments. Through this process, one can ultimately move towards greater spiritual awareness, growth, and integration."

[Anders]

Sefira Netzach is number 7 in the Tree of Life . “Netzach’s role in tikkun involves the transformation of negative emotions, the cultivation of endurance and perseverance, and the development of love and compassion. By engaging with Netzach’s energies, individuals can contribute to the process of repairing and rectifying themselves and the world around them.”

“In Kabbalistic teachings, it is generally understood that the left side of the Tree of Life is associated with qualities related to intellect, while the right side is associated with qualities related to emotions. However, it’s important to note that the correspondences and associations within Kabbalah can vary depending on different interpretations and traditions.”

I find this interesting since the intellect is associated with the conscious mind and emotions to the unconscious mind.

[Anders]

Sefira number 6 is called Tiferet. “Tiferet, which means “beauty” or “harmony,” is considered a central sefira that represents balance, integration, and the synthesis of various aspects within the Tree of Life.”

"In alchemy, the whitening stage is often associated with the albedo, which signifies purification and the attainment of a higher state of consciousness. It is the stage where impurities are removed and the substance becomes purer and more refined.

Tiferet, with its emphasis on balance and harmonization, can be seen as corresponding to this alchemical stage. Tiferet acts as a unifying force within the Tree of Life, balancing the opposing forces of Chesed (loving-kindness) and Geburah (severity) on the right and left sides of the tree."

[Anders]

Gevurah is sefira 5 in the Tree of Life. “Gevurah is often translated as “severity,” “strength,” or “judgment.” It represents the qualities of discipline, restriction, and discernment.”

“Gevurah in Kabbalah is associated with the Tarot card known as “The Tower” (or sometimes “The Lightning”). The Tower is numbered XVI in the Major Arcana of the Tarot deck.”

“The Tower card in the Tarot is often interpreted as representing both external and internal aspects of experience. It can symbolize sudden, unexpected events or disruptions in the external world, such as crises, upheavals, or dramatic changes in circumstances.”

The first cards in the Tarot can represent the inner aspects of the person:

“The interpretation of the Tarot cards in the Major Arcana can vary depending on the reader and the specific Tarot deck being used. However, it is common to associate the early cards in the Major Arcana with the inner dimension of the individual, particularly in terms of personal growth and spiritual development.”

This means to me that the Tarot cards I described earlier represent the individual development symbolized by the square and the inner circle with a man and a woman inside it, in turn symbolizing the conscious and the unconscious in a divided state. The Tower card associated both with the inner and the external world to me is related to the triangle/pyramid in the diagram of the philosopher’s stone.

[Anders]

Chesed is serifa 4. “Chesed represents qualities such as compassion, generosity, benevolence, and expansive love. It embodies a sense of emotional connection, empathy, and the capacity to give and receive love. These qualities can manifest both in one’s internal emotional landscape and in one’s interactions with others and the external world.”

“Chesed is often associated with the heart in Kabbalah. It is considered to be the sefira that corresponds to the emotional and compassionate aspects of the heart. In the Kabbalistic system, each sefira on the Tree of Life is connected to specific aspects of the human experience, including the physical body and its corresponding organs.”

[Anders]

Binah is serifa number 3 in the Tree of Life. “Binah represents understanding, wisdom, and intuitive intelligence. It is often referred to as the “Supernal Mother” and is associated with receptive and intuitive qualities. Binah is considered the sphere where abstract and intuitive ideas are formed and where understanding and insight are developed.”

Bina is associated with the female aspect of wisdom. “In Kabbalah, Binah and Chokhmah are two sefirot (or spheres) on the Tree of Life that represent different aspects of divine emanation and consciousness.”

“Chokhmah is the second sefira, located at the top of the right pillar on the Tree of Life. It is often translated as “Wisdom” and represents the active, creative, and masculine aspect of intellect. Chokhmah is associated with inspiration, intuitive flashes, and the initial spark of divine wisdom.”

What I found interesting here is that both Binah and Chokhmah represent wisdom, and since they are separate it to me means wisdom not yet unified into perfected wisdom.

[Anders]

At the top of the Tree of Life is Keter, the sefira with number 1. “Keter, also known as the Crown, is the highest sefira on the Tree of Life in Kabbalah. It represents the pinnacle of divine emanation and the point of unity with the divine essence. Keter is often associated with the concept of pure potentiality, divine will, and the source of all existence.”

"In alchemy, the stages of the Great Work typically include processes such as nigredo (blackening), albedo (whitening), citrinitas (yellowing), and rubedo (reddening). These stages symbolize the purification and refinement of the alchemist’s inner being, leading to spiritual illumination and the union of opposites.

While Keter does not align directly with any of these stages, it represents the divine essence and the ultimate source of spiritual illumination. It can be seen as the overarching goal or destination of the alchemical process, representing the attainment of divine unity and the realization of one’s true nature."

"While there is no direct correspondence between Keter in Kabbalah and the green-ray activation in the Law of One, there are some parallel concepts that can be drawn.

Keter, in Kabbalah, represents the highest sefira on the Tree of Life, often associated with divine unity and the source of all existence. It is beyond duality and represents the pinnacle of spiritual attainment. It is the point where the individual soul merges with the divine essence.

Similarly, the green-ray activation in the Law of One signifies a stage of spiritual evolution where individuals expand their capacity for love, compassion, and unity. It involves the opening and balancing of the heart chakra, which allows individuals to resonate with the frequency of unconditional love and understanding."

[Anders]

"Tikkun, a concept in Kabbalah, refers to the process of repairing and rectifying the world and the individual soul. It involves elevating sparks of divine light that have become trapped within the material realm, with the goal of restoring harmony and aligning with divine purpose.

In the Law of One, which is a separate spiritual philosophy, there are concepts that share similarities with the concept of tikkun in Kabbalah, albeit with different terminology and frameworks. Here are a few points of connection:

1. Spiritual Evolution: Both tikkun and the Law of One emphasize the idea of spiritual evolution and the progression of consciousness. They recognize the importance of growth, learning, and the integration of higher truths in order to align more closely with divine principles.

2. Service to Others: The Law of One places a strong emphasis on the concept of service to others, which involves acting with compassion, empathy, and love towards others. This aligns with the idea of tikkun, which encourages acts of kindness, justice, and repairing the world by assisting and uplifting others.

3. Unity and Oneness: The Law of One emphasizes the fundamental unity and interconnectedness of all beings. Similarly, tikkun recognizes the underlying unity and interconnectedness of all creation and seeks to restore that harmony.

4. Transformation and Healing: Both tikkun and the Law of One recognize the importance of healing and transforming one’s own consciousness and the world. They highlight the need to address and transcend limiting beliefs, patterns, and distortions in order to bring about healing and transformation.

While the specific terminology and frameworks may differ between tikkun and the Law of One, there are overlapping themes related to spiritual growth, service, unity, and transformation. Both systems offer perspectives and guidance on how to align with divine principles, contribute to the betterment of oneself and the world, and ultimately elevate consciousness."

[Anders]

I now started looking into astrology and in a lecture about astrotheology Manly P. Hall said that planet Venus is related to love. The divine love of the sun falls into Venus as sensory love, into the personal from the impersonal, Hall said. Planet Mercury is in turn according to Hall the symbol of sensory perception deriving its authority from the five senses via Venus.

“Venus is associated with love, beauty, and harmony, while Mercury is linked to communication, intellect, and the mind. These associations can be found in various esoteric and occult traditions, including Hermeticism, astrology, and alchemy.”

"Mercury is often associated with the conscious mind and the rational, logical, and analytical aspects of cognition. It represents intellect, communication, language, and the ability to process and convey information. Mercury is linked to the left brain hemisphere in some symbolic systems, which is traditionally associated with analytical thinking and logical reasoning.

Venus, on the other hand, is often associated with the unconscious mind and the realm of emotions, desires, and aesthetics. It represents love, beauty, attraction, and the capacity for experiencing and expressing emotions. Venus is associated with the right brain hemisphere in some symbolic systems, which is traditionally associated with intuition, creativity, and holistic thinking."

I found this really interesting since it points an “as above, so below” principle in relation to the individual’s conscious and unconscious, and to humanity as a whole above that, and via Venus and Mercury deriving divine love from the sun.

[Anders]

In the Law of One the discussion about astrology is somewhat obscure, such as:

100.10 Questioner: The crown of three stars, we are guessing, indicates mastery and balancing of the mind, body, and spirit. Is this in any way correct?

Ra: I am Ra. This device is astrological in origin and the interpretation given somewhat confusing. We deal, in this image, with the environment of mind. It is perhaps appropriate to release the starry crown from its stricture.

“The mention of the “environment of mind” implies that the starry crown as a representation is specifically related to the realm of mental or cognitive aspects of consciousness. However, Ra suggests that this representation may not fully encompass the entirety of the metaphysical reality or the higher realms of consciousness that they are discussing.”

One (speculative) idea I got is that the three stars represent Orion’s Belt. And Orion in the Law of One is indeed associated with a limitation, what seems to be a lack of heart connection.

"In the Law of One material, Orion is mentioned in relation to certain groups or entities that are associated with the service-to-self polarity. The Law of One refers to these groups as the Orion Confederation or Orion Empire. According to the teachings in the Law of One, these entities from Orion have a different spiritual orientation compared to those aligned with the service-to-others polarity.

The entities from the Orion Confederation are described as seeking power, control, and dominance over others. They operate with a hierarchical structure and have a focus on conquest and the manipulation of others for their own benefit. Their goals and intentions are primarily self-centered and ego-driven, emphasizing the accumulation of power and the suppression of free will."

[Dieu9]

Are you sure about this? That this stage of unfoldment is linked to the High Priestess?
Yes, the subconscious mind holds all memory; even the confused memories. But she cannot truly create the process of dissolution on her own but rather she would be more inclined to recreate more of the same patterns within one’s reality if she were not healed and balanced. I think there may be a different Key that could be more appropriate to the stage in which you refer to as the stage of nigredo.

[Dieu9]

The Hierophant is the Teacher, the intuition. The Hebrew letter that is representative to The Hierophant is Vav; meaning nail. It holds the idea that the higher knowledge that is given through intuition by various means are linked (nailed) together and given to the recipient who requested this knowledge. This is your inner teacher. Note the overall color of this Key, gray. A balance between white and black or between polarities and an indication of wisdom which this color can be seen upon the Tree of Life as “Wisdom”. Therefore, one cannot recieve wisdom without work in stillness, quietness. Intellect is not enough though it is a help.