Purity is to live only to the Highest; and the
Highest is All; be thou as Artemis to Pan.
Read thou in the Book of the Law, and break
through the veil of the Virgin.
Pure, exalted and gracious influence enters the matter. Hence, change, alternation, increase and
decrease fluctuation. There is, however, a liability to be led away by enthusiasm; one may become
“moon-struck” unless careful balance is maintained.
This card is referred to the letter Gimel, which means a Camel. (The symbolism of the Camel is explained later.)
The card refers to the Moon. The Moon (being the general feminine symbol, the symbol of the second order corresponding to the Sun as the Yoni does to the Lingam) is universal, and goes from the highest to the lowest. It is a symbol which will recur frequently in these hieroglyphs. But in the earlier Trumps the concern is with Nature above the Abyss; the High Priestess is the first card which connects the Supernal Triad with the Hexad; and her path, as shown in the diagram, makes a direct connection between the Father in his highest aspect, and the Son in his most perfect manifestation. This path is in exact balance in the middle pillar. There is here, therefore, the purest and most exalted conception of the Moon. (At the other end of the scale is Atu xviii, q.v.)
The card represents the most spiritual form of Isis the Eternal Virgin; the Artemis of the Greeks. She is clothed only in the luminous veil of light. It is important for high initiation to regard Light not as the perfect manifestation of the Eternal Spirit, but rather as the veil which hides that Spirit It does so all the more effectively because of its incomparably dazzling brilliance.
[The tradition of the best schools of Hindu mysticism has a precise parallelism. The final obstacle to full Enlightenment is exactly this Vision of Formless Effulgence].
Thus she is light and the body of light. She is the truth behind the veil of light. She is the soul of light. Upon her knees is the bow of Artemis, which is also a musical instrument, for she is huntress, and hunts by enchantment.
Now, regard this idea as from behind the Veil of Light, the third Veil of the original Nothing. This light is the menstruum of manifestation, the goddess Nuith, the possibility of Form. This first and most spiritual manifestation of the feminine takes to itself a masculine correlative, by formulating in itself any geometrical point from which to contemplate possibility. This virginal goddess is then potentially the goddess of fertility. She is the idea behind all form; as soon as the influence of the triad descends below the Abyss, there is the completion of concrete idea.
The following chapter of the Book of Lies (falsely so-called), may assist the student to understand this doctrine by dint of meditation:
In the Wind of the mind arises the turbulence called I.
It breaks; down shower the barren thoughts.
All life is choked.
This desert is the Abyss wherein is the Universe.
The Stars are but thistles in that waste.
Yet this desert is but one spot accurséd in a world of bliss. Now and again Travellers cross the desert; they come from the Great Sea, and to the Great Sea they go.
And as they go they spill water; one day they will irrigate the desert, till it flower.
See! Five footprints of a Camel! V.V.V.V.V.
(For the classical description of the Abyss, the student should consult Liber 418, The Vision and the Voice, especially the Tenth Aethyr The Equinox, Vol. I, No.5, Supplement.)
At the bottom of the card, accordingly, are shown nascent forms, whorls, crystals, seeds, pods, symbolising the beginnings of life. In the midst is the Camel which is mentioned in the chapter quoted above. In this card is the one link between the archetypal and formative worlds.
Thus far concerning this path, considered as issuing downwards from the Crown; but to the aspirant, that is, to the adept who is already in Tiphareth, to him who has attained to the Knowledge and Conversation of the Holy Guardian Angel, this is the path which leads upwards; and this card, in one system entitled the Priestess of the Silver Star, is symbolic of the thought (or rather of the intelligible radiance) of that Angel. It is, in short, a symbol of the highest Initiation. Now it is a condition of Initiation that its keys are to be communicated by those who possess them to all true aspirants. This card is thus very peculiarly a glyph of the work of the A.’.A.’.
Some idea of the formula is given in this other chapter of the Book of Lies:
The Brothers of A.’.A.’. are one with the Mother of the Child.
The Many is as adorable to the One as the One is to the Many. This is the Love of These; creation-parturition is the Bliss of the One; coition-dissolution is the Bliss of the Many.
The All, thus interwoven of These, is Bliss.
Naught is beyond Bliss.
The Man delights in uniting with the Woman; the Woman in parting from the Child.
The Brothers of A.’.A.’. are Women; the Aspirants to A.’.A.’. are Men.
It is important to reflect that this card is wholly feminine, wholly virginal, for it represents the influence and the means of manifestation (or, from below, of attainment) in itself. It represents possibility in its second stage without any beginning of consummation.
It is especially to be observed that the three consecutive letters, Gimel, Daleth, He’ (Atu II, III, XVII) show the Feminine Symbol (Yin) in three forms composing a Triune Goddess. This Trinity is immediately followed by the three corresponding and complementary Fathers, Vau, Tzaddi, Yod (Atu IV, V, IX). The Trumps 0 and I are hermaphrodite. The remaining fourteen Trumps represent these Primordial Quintessences of Being in conjunction, function, or manifestation.