Tag Archives: interpretation

“Tao Teh Ching: Chapter 53” by Lao Tzu

If only I had the tiniest grain of wisdom,
I should walk in the Great Way,
And my only fear would be to stray from it.

The Great Way is very smooth and straight;
And yet the people prefer devious paths.

The court is very clean and well garnished,
But the fields are very weedy and wild,
And the granaries are very empty!
They wear gorgeous clothes,
They carry sharp swords,
They surfeit themselves with food and drink,
They possess more riches than they can use!
They are the heralds of brigandage!
As for Tao, what do they know about it?

The first stanza of this passage is a beautiful expression of humility. One does not need to seek lofty goals of some grandiose idea of enlightenment; all that is needed is one tiny grain of wisdom to keep you on the spiritual path.

The idea of simplicity is put forth in the second stanza. Lao Tzu asserts that while many people seek the paths of dogma and structured religious practice, the simpler way is preferred. All one needs to do is sit alone quietly, or gaze upon a stream, or walk along a forest path, and one can discover the Great Way.

The third stanza is more of an admonishment to those who strive after riches and material overabundance. These become such all-encompassing obsessions that those who follow the path of material gain become blind to the Way of the Tao. Basically, in common terms, dying with the most toys does not make one the winner.

I hope you found this post inspiring. Have a blessed day, and keep reading and thinking.

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“Transcendental Magic: Its Doctrine & Ritual” by Eliphas Levi: Part 1 – Doctrine

Many years ago, I owned a small business that was next door to a used book store. I had a nice little barter deal going with them, where they gave me books and I provided them with food and beverages. They knew the kinds of books I was interested in, and would let me know when books arrived that might be of interest. This was one of those books, and it has been on my shelf for 15 years, but I am finally getting around to reading it. I believe that we read books exactly when we are supposed to.

Eliphas Levi was a nineteenth-century occultist and magician, whose real name was Alphonse Louis Constant. “’Éliphas Lévi’, the name under which he published his books, was his attempt to translate or transliterate his given names ‘Alphonse Louis’ into the Hebrew language.” (Source: Wikipedia) The text that I have is translated from the French original by Arthur Edward Waite, famous occultist and poet, best known as the co-creator of the popular Rider-Waite Tarot Deck.

The book is divided into two parts: Doctrine and Ritual. I finished reading the first half of the book, and decided to take a break, allow myself to digest what I read, and share my thoughts. I plan on reading the Ritual portion in the near future and will write about that half when I’m done.

As with all great occult texts, much is hidden for the reader to discover, and this book is no exception. In his introduction, Levi points out that the structure of the text is symbolic.

The numbers and subjects of the chapters, which correspond in both parts, are in no sense arbitrary, and are all indicated in the great universal key, of which we give for the first time a complete and adequate explanation.

(p. 31)

As mentioned already, the text is in two parts, itself symbolic of divine duality: masculine/feminine, body/spirit, positive/negative, theory/application, as above-so below, and the list goes on. But now it gets deeper. Each of the two sections contains 22 chapters. These correspond to the 22 letters of the Hebrew alphabet, and to the 22 cards that comprise the Major Arcana in the tarot. This makes sense, since Levi stresses the importance and power of kabbalah and tarot as complete magical systems. So with this foreknowledge, each chapter should be read and interpreted through the lens of the corresponding tarot card, and the kabbalistic meaning of the corresponding Hebrew letter. Now, this level of interpretation is way beyond the scope of this blog post, so suffice to say that if you are not familiar with these magical systems, then this is not a text you should be attempting to read.

In the first chapter of the Doctrine (for correspondences, think Aleph and The Fool), Levi provides a definition of magic for those who are starting out on the path.

Before proceeding further, let us define Magic in a sentence. Magic is the traditional science of the secrets of Nature which has been transmitted to us from the Magi. By means of this science the adept is invested with a species of relative omnipotence and can operate superhumanly—that is, after a manner which transcends the normal possibility of men.

(p. 36)

So essentially, the study of magic is the study of the hidden laws of Nature. For me, this is why I see a strong relationship between physics and the occult. Both seek to understand the laws of Nature which form the inner and outer universes. Once an understanding of the natural laws is gained, then one can manipulate reality based upon interaction with forces that exist at the quantum level. But know that these things should not be taken lightly. Remember the Fool as he is about to step blindly off the cliff if he fails to heed the warning from the dog.

OK, if you’ve followed me this far and your head has not exploded yet, then you are ready for the last thing I want to talk about regarding the Doctrine. I’ll begin by citing Levi again.

Diseased souls have an evil breath and vitiate their moral atmosphere – that is, they combine impure reflections with the Astral Light which permeates them and establish unwholesome currents therein. We are often assailed, to our astonishment, in society by evil thoughts which would have seemed antecedently impossible and are not aware that they are due to some morbid proximity. This secret is of high importance, for it leads to the unveiling of consciences, one of the most incontestible and terrible powers of Magical Art. Magnetic respiration produces about the soul a radiation of which it is the centre, and thus surrounds it with the reflection of its own works, creating for it a heaven or hell. There are no isolated acts, and it is impossible that there should be secret acts; whatsoever we will truly, that is, everything which we confirm by our acts, remains registered in the Astral Light, where our reflections are preserved. These reflections influence our thought continually by the mediation of the DIAPHANE, and it is in this sense that we become and remain the children of our works.

(p. 108)

So the premise here is that our thoughts have a direct influence on the world around us. Basically, our thoughts create our realities. Now if this seems a little “new agey” you should know that this is supported by scientific experimentation in quantum physics. Photons react based upon the intended way that researchers choose to measure them. If it is decided to measure them as waves, then they become waves. If it is decided to measure them as particles, then they become particles. But they can only be one or the other, not both. Essentially, our thoughts and our will impact the structural reality of the world around us at a sub-atomic level. If you want to learn more about this, check out this article from Science Magazine.

So I have barely scratched the surface of the first half of this dense book. But that is all I feel I should share. Those who are interested in these studies can explore the text on their own. I will be sharing my thoughts on the Ritual portion of the book once I finish that. Until then, keep reading cool and interesting stuff.

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“Back to the Seventies” by Umberto Eco

This short essay on terrorism is included in the book Turning Back the Clock: Hot Wars and Media Populism.

Eco begins by asserting the primary goals of terrorist activities.

What is a terrorist act usually intended to accomplish? Since a terrorist organization pursues and insurrectionary utopia, its primary aim is to prevent the establishment of any kind of agreement between the opposition and government … In the second place, terrorism aims to goad the government in power into hysterical repression, which the citizens will then find antidemocratic and unbearably dictatorial, and hence to spark an insurrection among the vast pool of “desperate proletarians or lumpenproletarians” who were only waiting for the last straw.

(Turning Back the Clock: p. 225)

When I think about how divided the US has become following the 9/11 attacks, I can only sense that the terrorists were successful. A wall is now in place that makes it nearly impossible for individuals from the right and the left to find any common ground. Both sides are afraid that the other side will infringe upon or take away their rights. The result is that our fear of the “other” is causing our societal fabric to come apart.

Eco concludes that the most dangerous government response to terrorism is an assault on free speech, claiming that anyone who speaks out against the government is supporting the terrorists.

The principle can be put like this: Because terrorists exist, anyone who attacks the government is encouraging them. The corollary: It is criminal to attack the government. The corollary of the corollary is the negation of every democratic principle, blackmail of the press. denial of the freedom to criticize, denial of every act of opposition and every expression of dissent. This is not the abolition of Parliament or of the press (I’m not one of those who talk about the new Fascism) but something worse. It is using moral blackmail, holding up to civic disapproval all who express (nonviolent) disagreement with the government, equating verbal violence—common to many forms of heated but legitimate debate—with armed violence.

(ibid: pp. 227 – 228)

This is now were we are as a society. And I am not singling out any one side. The right and the left are both guilty of this as far as I can see. Progressives seek to silence speakers on campus whose ideas and views contradict theirs, and conservatives label opinions contrary to their own as fake news. We have lost the ability to have passionate debate, and the result is fear and hatred of our neighbors. And if we accept the words of Abraham Lincoln that “a house divided against itself cannot stand,” then the terrorists have accomplished what they set out to do.

It’s about time we stopped focusing on our differences and instead seek out commonality. It’s really not too late. We just need to be a little trusting, a little patient, and willing to listen without prejudice.

Thanks for taking the time to read my rambles.

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“Tao Teh Ching: Chapter 52” by Lao Tzu

Image Source: Wikipedia

All-under-Heaven have a common Beginning.
This Beginning is the Mother of the world.
Having known the Mother,
We may proceed to know her children.
Having known the children,
We should go back and hold on to the Mother.
In so doing, you will incur no risk
Even though your body be annihilated.

Block all the passages!
Shut all the doors!
And to the end of your days you will not be worn out.
Open the passages!
Multiply your activities!
And to the end of your days you will remain helpless.

To see the small is to have insight.
To hold on to weakness is to be strong.
Use the lights, but return to your insight.
Do not bring calamities upon yourself.
This is the way of cultivating the Changeless.

I love this passage and read it several times today.

The first stanza expresses the interconnectedness between all beings. We are all born from the Earth, we all coexist upon the Earth, and in the end, we will all return to the Earth. It is only our egos which delude us into thinking we are separate. We are not. We are all one, all intrinsically connected, and should keep this in mind when dealing with each other.

The second stanza describes how meditation and contemplation are the paths to happiness, fulfillment, and ultimately, spiritual evolution. We all know that we must seek within if we seek the truth, or connection with the divine. The external is but a distraction. I believe it was Nietzsche who said something to the extent that wisdom comes in one’s stillest hour.

The third stanza sums everything up. Take time to notice and appreciate the small miracles happening around you at all times. Strive for simplicity, and avoid undue complexities that lead to stress and anxiety. Practice compassion, with others and yourself. And most importantly, take time for introspective reflection. Do these things, and happiness will flourish.

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Thoughts on “The Punishment of Pride” by Charles Baudelaire

In those old times wherein Theology
Flourished with greater sap and energy,
A celebrated doctor—so they say—
Having stirred many careless hearts one day
Down to their dullest depths, and having shown
Strange pathways leading to the heavenly throne—
Tracks he himself had never journeyed on
(Whereby maybe pure spirits alone had gone)—
Frenzied and swollen by the devilish pride,
Like to a man who has climbed too high, outcried:
“Ah, little Jesus, I have lifted thee!
But had I willed to assault thy dignity,
Thy shame had matched they present fame, and lo!
Thou wouldst be but a wretched embryo!”

Straightway his reason left him; that keen mind,
Sunbright before, was darkened and made blind;
All chaos whirled within that intellect
Erewhile a shrine with all fair gems bedeckt,
Beneath whose roof such pomp had shone so bright;
He was possessed by silence and thick night
As is a cellar when its key is lost . . .

Thenceforth he was a brute beast; when he crossed
The fields at times, not seeing any thing,
Knowing not if ’twere winter or green spring,
Useless, repulsive, vile, he made a mock
For infants, a mere children’s laughing-stock.

(translation by Sir John Squire)

On my first read through of this poem, my immediate question was: Who is the doctor Baudelaire is referring to? My initial thought was John Dee, but upon my second pass, I didn’t think so. Dee did not have a tragic ending such as the poem depicts. Then I thought, “Lucifer?” No, Lucifer’s pride and fall predates the time when Theology flourished. So I did a little investigation online, and it seems that Baudelaire was referring to Doctor Faustus in this poem. That made sense to me, although, I think the dominant theme of the poem is universal and could be applied to many figures, historical and fictional. Just like the myth of Icarus—if you dare fly to close to the Sun, you will inevitably fall and suffer.

While the concept of pride leading to a fall is evident on the surface of this poem, I also got a sense of a secondary caution that is less obvious, but just as important. This is a warning to those who are called to follow the mystical arts.

We are told that the doctor traveled “Strange pathways leading to the heavenly throne.” I interpret this as the practice of occult rituals, with the intention of experiencing direct contact with the divine. While I applaud those who seek to glimpse the ineffable, every guidebook for those stepping onto the paths of mysticism emphasizes the importance of remaining grounded. Once you begin on the labyrinth, it is easy to lose one’s self and suffer the anguish of mental illness.

So the cautionary message Baudelaire is conveying to the seeker is two-fold. Remain humble in your accomplishments and in the light of divine majesty; and remain balanced and grounded, not allowing your spiritual quest to consume you to the point where you neglect and lose touch with earthly experience.

Thanks for sharing in my thoughts, and as always, if you have anything to add, feel free to do so in the comments section.

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“Tao Teh Ching: Chapter 51” by Lao Tzu

Image Source: Wikipedia

Tao gives them life,
Virtue nurses them,
Matter shapes them,
Environment perfects them.
Therefore all things without exception worship Tao and do homage to Virtue.
They have not been commanded to worship Tao and do homage to Virtue,
But they always do so spontaneously.

It is Tao that gives them life:
It is Virtue that nurses them, grows them, fosters them, shelters them, comforts them, nourishes them, and covers them under her wings.
To give life but to claim nothing,
To do your work but to set no store by it,
To be a leader, not a butcher,
This is called hidden Virtue.

This passage is interesting and somewhat challenging. I read it a couple times, and I think I have a sense of what Lau Tzu was trying to convey.

The Tao is the source of all existence, and hence, all things that exist in our universe, whether those things are animate or inanimate. Everything is a manifestation of the divine source, or, explained in terms of physics, everything is comprised of energy.

So how does Virtue come in to play? I think the problem is that we’ve been trained to relate virtue with ethics or some form of moral code, which really only applies to sentient beings. But I don’t think that this is what Lau Tzu was referring to. I feel that what he meant by Virtue is the interconnectedness and relationship between all things, that there is really no separation. We are part of the environment, and the environment is a part of us. We share an intrinsic connection with all living things, plant and animal, as well as a connection to the elements. To understand and respect this relationship is the source of wisdom, which is the goal of individuals on the path of the Tao.

I’m not sure if this is what Lau Tzu meant, but it is the impression I get from reading this passage. As always, if you have other insights to share, please do so in the comments section.

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“Words are Stones” by Umberto Eco

Umberto Eco

What I love about Umberto Eco is that he was able to look at social and political trends and identify the root causes of the trends. In this essay, he shows how fundamentalism stems from literal interpretations of symbols, specifically words.

He begins by pointing out that words are powerful symbols, but that in our current world culture, many people have lost the ability to recognize the subtlety and distinction when interpreting words. We want everything to be black and white, while words exist in the realm of grey, open for interpretation. (Turning Back the Clock: pp 214 – 216)

He then observes that religious fundamentalist movements are based upon strict literal interpretations of text, which by their nature, are highly symbolic.

In historical terms, fundamentalism is bound up with the interpretation of a holy book. Protestant fundamentalism in the United States of the nineteenth century (which survives to this day) is characterized by the decision to interpret Scripture literally, especially regarding notions of cosmology. Any form of education that undermines faith in biblical texts, like Darwinism, is rejected. Muslim fundamentalism is also based on the literal interpretation of a holy book.

(ibid: p. 219)

The problem that Eco sees is that fundamentalism often leads to integralism, “a stance whereby one’s religious principles must become the model of political life and the basis of the laws of the state.” Integralism can lead to theocracy, which ultimately leads to totalitarianism. “Every form of integralism contains a certain amount of intolerance for those who don’t share its ideas, but this amount reaches its peak in theocratic forms of fundamentalism and integralism. A theocratic regime is destined to be totalitarian.”

(ibid: p. 219)

As more laws are being passed that are solely based upon religious fundamentalist beliefs, we seem to be moving closer to a threshold that once crossed will find us in the realm of theocracy. This would land us in very dangerous waters, indeed.

Thanks for stopping by, and keep reading.

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