Indeed, each one of us has in the depths of our consciousness a venerable elder. This is the First Logos. The Kabbalists denominate Him Kether.
The Ancient of Days is androgynous, meaning man and woman at the same time. Kether is the first and last synthesis of our Being. The Elder of Days is the first terribly divine emanation of the abstract absolute space.
The Ancient of Days is original in each human being. He is the Father; therefore, there are as many Fathers in Heaven as there are human beings on Earth.
The Ancient of Days is the occult of the occult, the mercy of mercies, the goodness of goodness, the root of our Being, the “Great Wind.”
The hair of the Ancient of Days has thirteen ringlets. If we add thirteen into itself we will have 1 + 3 = 4; one is the masculine principle, fire; two is the feminine principle, water; three is the Son of creation, plus the unity of life equals four. This is the holy Tetragrammaton. This is the name of the Eternal One, הוהי Iod Hei Vav Hei.
The beard of the Ancient of Days has thirteen locks. This beard represents the hurricane, the four winds, the breath, the Word. The four winds are הוהי Iod Hei Vav Hei.
The Thirteenth Arcanum is the Ancient of Days. Only by defeating death can we incarnate the Ancient of Days. The funeral ordeals of the Thirteenth Arcanum are more frightful and terrible than the abyss.
In order to achieve the realization of the Ancient of Days within ourselves, we must totally accomplish the Thirteenth Arcanum within ourselves.
We need a supreme death and a supreme resurrection in order to have the right of incarnating the Ancient of Days. Only the one who incarnates him has the right of internally wearing the hair and the beard of a venerable elder.
Only in the presence of the angels of death, after becoming victorious in the funeral ordeals, can we incarnate the Ancient of Days. Whosoever incarnates Him becomes another elder in eternity.
The mantra Pander permits us to reach unto the Ancient of Days. This is possible within profound meditation. In the world of Atziluth there is a marvellous temple where the majestic presence of the Ancient of Days is shown unto us.
The Ancient of Days dwells in the world of Kether. The chief of that world is the Angel Metatron. This angel was the prophet Enoch. With the help of this angel we can enter into the world of Kether. The disciple who wants to penetrate into Kether will beg the Angel Metatron during his states of profound meditation and he will be helped.
The Aztec goddess of death has a crown with nine human skulls. The crown is the symbol of the Ancient of Days.
The skull is the microcosmic correspondence of the Ancient of Days in the human being. Indeed, we need a supreme resurrection in order to attain the realization of the Ancient of Days within ourselves.
In the world of Kether we comprehend that the great law controls all that is created. From the world of the Elder of the Days, we see the human multitudes as leaves hurled by the wind.
The Great Wind is the terrible law of the Ancient of Days. “Vox Populi Vox Dei.” A social revolt contemplated from the world of the Ancient of Days is a law in action. Each person, the entire multitudes, look like leaves detached from the trees, hurled by the terrible wind of the Ancient of Days.
People do not know about these things. People are only preoccupied by acquiring money and more money. This is the poor, suffering humanity, who are only miserable leaves hurled by the great wind, miserable leaves hurled by the great law.
Our authentic Being in his essential root is the Ancient of Days. He is the Father in us. He is our true Being. Our disciples must now concentrate and meditate very deeply on the Ancient of Days. The ecstasy, Samadhi, must be induced during meditation.
May peace reign in all hearts; let us not forget that peace is light. Let us not forget that peace is an essence emanated from the Absolute. It is light emanated from the Absolute. This light is the light of the Ancient of Days. Christ said, “Peace I leave with you, my peace I give unto you.” [John 14:27]
This chapter is from Tarot and Kabbalah (1978, posth.) by Samael Aun Weor.
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