As for any other
arcane, the interpretation of this sign depends upon the
intuitiveness of the observer, in conformity with a scale of
priorities like the one we mention on the first page of this
work, formulated by Dante.
At the lowest level
the two triangles of the hexagram are related to the methaphor of
Jacob’s ladder "...angelic entities who descend and
reascend to heaven..."
The ascending path
is understandable to those who passively wait for a saving event
to happen (see devotional temperament, and feminine). It
is the path of those who tend to actively re-conquer a state
of royal conscience (volitive temperament, masculine), which
was asleep. Therefore the ascending path goes from the Ars
Regia to the Ars Pontificia (see).
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The esoteric interpretation
opens the meanings of form and number. So in the visible hexagram
(six-pointed star) considers the central point of emanation (core), invisible, that Man calls soul. More precisely called by
the esoteric spiritual mind. |
The hexagram is the
geometric form that corresponds to human evolution the most.
Advanced initiatory precepts distinguish it, and rightly so,
between ascending initiation anddescending
initiation.
The Process of
transmutation or initiatory metamorphosis is complete only when
the effects of the ascending initiation (result of the efforts of
personal will) meet with those of the descending initiation (result
of the efforts of the will of the superior – ego –
conscience).
This relates to the sign of
the hexagram, because it is about harmonizing the three triads
which make the human essence. Three triads (body, soul and spirit)
made of three hexagrams each (the Number 999 and its mirror image
666, see picture), at the centre of which there are as many
emanation points (spiritual core) which, as well as the
sephirothic paths, transmit to the denser level (exterior) the
energy of the more subtle triad. That is, the energy of the
spiritual monad.
The energy of the
spiritual conscience (monad) spreads to the 2 more dense levels
of existence (exterior) of its own manifestation (soul and human
personality) and it is believed to be made of different and
substantially opposite matter to the primitive one (see Number
666). This is not a correct assumption, though. |
|
Its deformation, in
fact, is due to the difference in the substance in which is
covered (thoughts, sensations and feelings of the physical reason)
to "appear" in those levels of existence.
Therefore the
apparent diversity is due to the substance of the exterior
coating, not the fault of being at a "lower" (exterior)
level than the subtle one.
Against this "technical"
distinction the myth of the fallen angel and consequent "sin"
is destroyed.
The "fallen"
angel is, in reality, a pioneer of the matter. It is our subtle
conscience placed inside a sheath of material insensitiveness
which makes it, so to speak, alien to its own inner reality
because it is deafened by the chaotic bustle of the external
world.
At a careful look,
this is shown in the first initiatory journey to the degree of
Apprentice Freemason, when the neophyte is blinded by a blindfold
and is forced to go through prickly obstacles and amongst
deafening noises of which he doesn’t understand the origin.
Therefore the
initiatory process helps to bring back to the light of physical
conscience the "angel" inside ourselves, through the
process of cleaning called metamorphosis or initiatory
transmutation, of which we’ll deal with when talking about
the sephiroth Da’ath.
It is undisputable
that this is the goal of initiation. All traditions agree on this
change of the inner state. Nevertheless, for many this discovery
seems to be the hardest step to make. 
