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Transcendental Magic II: The Ritual (Éliphas Lévi) · 114 of 123 · tr. A.E. Waite

22. The Book Of Hermesg

Other Tarots substitute a spinner unwinding destinies, and yet others a naked child mounted on a white horse and displaying a scarlet standard. רVegetative principle, generative virtue of the earth, eternal life. Hieroglyph, THE JUDGEMENT. A genius sounds his trumphet and the dead rise from their tombs. These persons, who are living and were dead, are a man, woman and child the triad of human life. שThe sensitive principle, the flesh, eternal life. Hieroglyph, the FOOL. A man in the garb of a fool, wandering without aim, burdened with a wallet, which is doubtless full of his follies and vices; his disordered clothes discover his shame; he is being bitten by a tiger and does not know how to escape or defend himself. תThe microcosm, the sum of all in all. Hieroglyph, KETHER, or the Kabalistic Crown, between four mysterious animals. In the middle of the Crown is Truth holding a rod in each hand. Such are the twenty-two Keys of the Tarot, which explain all its numbers. Thus, the Juggler, or Key of the unities, explains the four aces with their quadruple progressive signification in the three worlds and in the first principle. So also the ace of deniers or of the circle is the soul of the world; the ace of swords is militant intelligence; the ace of cups is loving intelligence; the ace of clubs is creative intelligence; they are further the principles of motion, progress, fecundity and power. Each number, multiplied by a Key, gives another number, which explained in turn by the Keys, completes the philosophical and religious revelation contained in each sign. Now, each of the fifty-six cards can be multiplied in turn by the twenty-two Keys; a series of combinations thus results, giving all the most astonishing conclusions of revelation and of light. It is a truly philosophical machine, which keeps the mind from wandering, while leaving its initiative and liberty; it is mathematics applied to the Absolute, the alliance of the positive and the ideal, a lottery of thoughts as exact as numbers, perhaps the simplest and grandest conception of human genius. The mode of reading the hieroglyphs of the Tarot is to arrange them in a square or triangle, placing equal numbers in antagonism and conciliating them by the unequal. Four signs express invariably the absolute in a given order and are explained by a fifth. Hence the solution of all magical questions is the Pentagram, and all antinomies are explained by harmonious unity. So arranged, the Tarot is a veritable oracle and replies to all possible questions with more precision and infallibility than the Android of Albertus Magnus. An imprisoned person with no other book than the Tarot, if he knew how to use it, could in a few years acquire universal knowledge, and would be able to speak on all subjects with unequalled learning and inexhaustible eloquence. In fact, this wheel is the real key to the ORATORICAL Art and the Grand Art of Raymund Lully; it is the true secret of the transmutation of shadows into light; it is the first and most important of all the arcana of the Great Work. By means of this universal key of symbolism, all allegories of India, Egypt and Judea are illuminated; the Apocalypse of St. John is a kabalistic book the sense of which is indicated rigorously by the figures and numbers of the URIM, THUMMIM, TERAPHIM and EPHOD, all resumed and completed by the Tarot. The old sanctuaries contain no further Mysteries, and the significance of the objects of the Hebrew cultus is comprehensible for the first time.
Themes
Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

It states that through the Tarot, 'all allegories of India, Egypt and Judea are illuminated.'

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Letter Meditationpraxis

Contemplative practice focused on Hebrew letters as cosmic symbols or gates of divine power.

The passage details a specific 'mode of reading the hieroglyphs' involving arrangement and combination.

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Letters Of Creationcosmology

The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.

The text discusses the twenty-two Keys and Hebrew letters as foundational principles.

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Microcosm Macrocosmcosmology

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

The text explicitly defines the Fool card as 'The microcosm, the sum of all in all.'

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Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The passage describes the Tarot as 'mathematics applied to the Absolute' where numbers explain revelation.

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Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

It states that 'all antinomies are explained by harmonious unity.'

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Permutation Of Letterspraxis

Combining, transposing, or cycling through letters or names as a meditative or theurgical technique.

It explains how cards and keys are multiplied to result in a series of combinations.

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Sephirotcosmology

The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.

It explicitly references 'KETHER, or the Kabalistic Crown' as a hieroglyph.

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Related passages · 3 parallels
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter IV — Of a Three-Fold Consideration of the Elements|Chapter IV, Section 1
CHAPTER IV. Of a Three-Fold Consideration of the Elements . There are, then, as we have said, four Elements, without the perfect knowledge whereof we can effect nothing in Magic. Now each of them is three-fold, that so the number of four ma…”
Both passages discuss the mystical and symbolic significance of elements and their transformations, emphasizing the importance of understanding these elements for achieving higher knowledge and performing magical operations. They share a conceptual framework of using symbolic systems to unlock deeper truths and universal knowledge.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|INTRODUCTIONh
The primal idea of Pythagoras, which Bruno worked out to a more distinct development is this: numbers are the beginning of things; in other words numbers are the cause of the existence of material things; they are not final, but are always…”
Both passages explore the concept of unity and the interconnectedness of all things, with Passage A focusing on the Tarot as a symbolic system that reveals universal truths and Passage B discussing the Pythagorean idea of numbers as the cause of material things and the unity of the universe. Both emphasize the idea of a single, immutable principle from which all diversity arises.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|INTRODUCTIONi
The life of man is more than an experience or trial; it is an effort, a struggle to reproduce and represent upon earth some of that goodness, beauty, and truth which are diffused over the universe and constitute its harmony. Long, slow, an…”
Both passages discuss the concept of universal knowledge and the transformation of the soul or spirit. Passage A focuses on the Tarot as a means to acquire universal knowledge and understand the mysteries of the universe, while Passage B discusses the immortality of the soul and the transformation of species, highlighting the interconnectedness of all things. Both texts emphasize the pursuit of higher understanding and the revelation of truth through symbolic and philosophical means.