Opening the Vessel
As we have already discussed, any being that arises as a possibility — as a potency of awareness made manifest — is a vessel; more precisely, a constellation of vessels, primordially striving to be filled with Light. Yet this very process — the actualization of potencies and the actualization of awareness — does not unfold as simply as it seems at first glance.
In other words, although we are born with a single aim — to know, to become aware of the world and thus become aware of ourselves as the other-being of this world — our Way is blocked by our closedness: an inner blindness to the world and its manifestations.
For the Light to enter the vessel, it is not enough that the vessel be ready to receive the light (though this condition must be fulfilled). The vessel must also open to the Light. Although our nature is pure mind, it remains closed — shut within the limits it has set for itself.
Since, by virtue of Shvirat Kelim, a necessary condition for the development of the Great Spirit is the differential filling of being with mind, a separating Power operates in the world: Nakhash. It hinders the entry of Light into vessels, “sealing” them against reception until the moment of their mutual readiness.
In other words, beyond the stage of “creating” the vessel, development also demands the “opening” of the vessel. Very often the developing mind confines itself to creation alone and then wonders why Power does not immediately flow into what has been made. This happens because each newly created vessel is, at first, “closed” — such is the natural condition of its emergence. The arising of a vessel is the differentiation of its contents out of the unity of the World Medium, and that differentiation is possible only through the firmness, the sealed quality, of the “walls” of the primordial vessel. Mythological systems compare the “creation” of a vessel to the birth of a “bride,” and the “opening” of the vessel to her defloration.
Put simply, mind sustains its individuality by proclaiming its separateness. It seeks separateness by delimiting itself from everything else and, at times, by opposing itself to the cosmos. In this way it becomes closed upon itself, absorbed in itself: the state of a closed vessel. Such self-directed mind is incapable of free perception and expansion; it sees only descriptions — images it builds from the echoes of the great play of energies that reach it. This state is expressed in the famous words of the Tibetan yogin Milarepa: “we see not the world, but the contents of our mind.” For mind to become capable of free contact with the energies that must be brought into awareness — or, what is the same, for the Light to enter the Vessel — it must stop fixating on itself. It must tear its gaze away from itself and direct it toward the world.
Thus, Magical development naturally includes two elements: “training,” which creates vessels for new Powers, and “initiation,” which opens these vessels so they may receive Power.
Put otherwise, that loan of Power bestowed in the course of initiation is needed precisely to break the barrier between the vessel and the Light. “Initiation” itself may be a specially arranged Ritual, a Mystery, or a direct interaction with a Teacher or a Master who holds the proper level of development and the necessary degree of resonance with the student.
Note that, owing to the infinite diversity of vessels — their uniqueness and individuality — an immense number of ways, approaches, and methods is required to open them. What opens one mind may be ineffective for another. It is therefore no surprise that there are so many schools, Currents, Lines, and teachers. This diversity is not optional; it is demanded by the diversity of vessels. No “most effective” universal method of development exists that suits everyone. There are as many Ways as there are wayfarers. Therefore, even when different teachers appear to say the same thing, it does not follow that one can learn from any of them. For each student, a teacher must be found who is personally suited to him — not the “wisest,” not the “most correct,” but his personal Master. Only one who bears deep inner kinship with the student can provide direct contact between the student’s mind and the Light — or, what is the same, can open the Vessel of his mind. For every student who steps onto the Way of development, this stage is indispensable: the direct introduction of his mind into the nature of Light; the establishment of direct contact with Power. Oriented by that contact, he can develop and widen the domain of interaction, expanding the boundaries of his mind — ultimately — to the dimensions of the Universe.
At the same time, many magi, limiting themselves to training and preparation alone, remain where they are. Their knowledge may be considerable, but no Power fertilizes it. Their mind is still “virginal” from the standpoint of Power, and it usually takes a powerful jolt to break the barrier — only then does Power, in a mighty stream, pour into the vessel prepared for it.
All magical and alchemical symbolism of “marriage” is reduced to these two stages: preparation and the opening of the vessel to Power. Only after the “wedding” and the “first wedding night” does Power lawfully fill the vessel, and the union of being with mind occurs — of the potential with the actual — which constitutes the essence and aim of the World process.
The same regularity holds for any realization that demands not only intention — that is, the preparation of a place in the mind — but also active work aimed at breaking through the barriers that prevent the goal of realization from joining with its intention.
In other words, it is not enough to want something; one must act, and the action must be adequate and proportionate to its aim. Properly speaking, this holds for any real accomplishment: desire must be expressed as action, because will is the instrument by which mind develops.
Moreover, the firmness of the vessel’s “stopper” is usually proportional to the size of the vessel: the greater the volume of Power it must contain, the greater the barrier must be overcome. This notion is traditionally formulated in the symbolic field of the XII Arcana of the Tarot — the “Law of Sacrifice.” From this perspective it carries not a “commercial” meaning, but a naturally logical one: the necessity of efforts directed toward the attainment of the desired result.
If a Magus wants to reach the very edge of the Universe, he must have the resolve to take step after step in the search for himself and the realization of himself. The first step on this Way is to identify one’s mind not with a limited vessel closed upon itself, but with the infinite, all-filling Light.
For the Light to enter the vessel, it is not enough that the vessel be ready to receive the light (though this condition must be fulfilled); the vessel must also open to the Light.
Since, by virtue of Shvira Kelim, a necessary condition for the development of the Great Spirit is the differential filling of being with mind, a separating Power operates in the world, Nakhash. It hinders the entry of Light into vessels, “sealing” them against reception until the moment of their mutual readiness.
In other words, beyond the stage of “creation” of the vessel, development also demands the “opening” of the vessel. Very often the developing mind confines itself to creating a vessel alone and then wonders why Power does not immediately flow into it. This happens because each newly created vessel is, at first, “closed” — such is the natural condition of its emergence — for the arising of a vessel is the differentiation of its contents out of the unity of the World Medium, which is possible only through the firmness, the sealed quality, of the “walls” of the primordial vessel. Mythological systems compare the “creation” of a vessel to the birth of a “bride,” and the “opening” of the vessel to her defloration.
Thus, Magical development naturally includes two elements — “training,” implying the creation of vessels for new Powers, and “initiation” — that is, the opening of these vessels so they may receive Power.
Put otherwise, that loan of Power which is bestowed in the course of initiation is needed precisely to break the barrier standing between the vessel and the Light.
At the same time, many magi, limiting themselves to training and preparation alone, remain where they are, because although the volume of their knowledge is considerable, there is no Power in it to fertilize this knowledge; that is, their mind is still “virginal” from the standpoint of Power, and a powerful jolt is usually needed to break the barrier — only after that does Power, in a mighty stream, pour into the vessel prepared for it.
All magical and alchemical symbolism of “marriage” is reduced to these two stages — preparation and the opening of the vessel to Power. Only after the “wedding” and the “first wedding night” does Power lawfully fill the vessel, and the union of being with mind occurs — of the potential with the actual — which constitutes the essence and aim of the World process.
The same regularity holds for any realization that requires not only intention — that is, the preparation of a place in the mind — but also active work aimed at breaking through obstacles that prevent the goal of realization from joining with its intention.
In other words, it is not enough to want something; one must also act, and the action must be adequate and proportionate to its aim.
Moreover, the firmness of the vessel’s “stopper” is usually proportional to the size of the vessel, and the greater the volume of Power that must be contained, the greater the barrier must be overcome. It is precisely this notion that is traditionally formulated in the symbolic field of the XII Arcana of the Tarot — the “Law of Sacrifice,” which from this point of view acquires not a “commercial,” but a naturally logical meaning: the necessity of efforts directed toward the attainment of the desired result.Despite the fact that mind is a vessel — more precisely, a constellation of vessels — primordially striving to be filled with Light, this very process — the actualization of potencies and the expansion of awareness — does not unfold as simply as it seems at first glance.
For the Light to enter the vessel, it is not enough that the vessel be ready to receive the light (though this condition must be fulfilled); the vessel must also open to the Light.
Since, by virtue of Shvira Kelim, a necessary condition for the development of the Great Spirit is the differential filling of being with mind, a separating Power operates in the world, Nakhash. It hinders the entry of Light into vessels, “sealing” them against reception until the moment of their mutual readiness.
In other words, beyond the stage of “creation” of the vessel, development also demands the “opening” of the vessel. Very often the developing mind confines itself to creating a vessel alone and then wonders why Power does not immediately flow into it. This happens because each newly created vessel is, at first, “closed” — such is the natural condition of its emergence — for the arising of a vessel is the differentiation of its contents out of the unity of the World Medium, which is possible only through the firmness, the sealed quality, of the “walls” of the primordial vessel. Mythological systems compare the “creation” of a vessel to the birth of a “bride,” and the “opening” of the vessel to her defloration.
Thus, Magical development naturally includes two elements — “training,” implying the creation of vessels for new Powers, and “initiation” — that is, the opening of these vessels so they may receive Power.
Put otherwise, that loan of Power which is bestowed in the course of initiation is needed precisely to break the barrier standing between the vessel and the Light.
At the same time, many magi, limiting themselves to training and preparation alone, remain where they are, because although the volume of their knowledge is considerable, there is no Power in it to fertilize this knowledge; that is, their mind is still “virginal” from the standpoint of Power, and a powerful jolt is usually needed to break the barrier — only after that does Power, in a mighty stream, pour into the vessel prepared for it.
All magical and alchemical symbolism of “marriage” is reduced to these two stages — preparation and the opening of the vessel to Power. Only after the “wedding” and the “first wedding night” does Power lawfully fill the vessel, and the union of being with mind occurs — of the potential with the actual — which constitutes the essence and aim of the World process.
The same regularity holds for any realization that requires not only intention — that is, the preparation of a place in the mind — but also active work aimed at breaking through obstacles that prevent the goal of realization from joining with its intention.
In other words, it is not enough to want something; one must also act, and the action must be adequate and proportionate to its aim.
Moreover, the firmness of the vessel’s “stopper” is usually proportional to the size of the vessel, and the greater the volume of Power that must be contained, the greater the barrier must be overcome. It is precisely this notion that is traditionally formulated in the symbolic field of the XII Arcana of the Tarot — the “Law of Sacrifice,” which from this point of view acquires not a “commercial,” but a naturally logical meaning: the necessity of efforts directed toward the attainment of the desired result.
Breadth of Perception. Reflected Light
The Discreteness of Power
Broken Souls
Vessels for Power
On Guard at the Gates
Bridges for Power
A Step Toward
Adeptship and Enlightenment
The magician who created the vessels is forced to wait for the loan of Power to break the barrier standing between the vessel and the Light? Independent actions aimed at opening the vessel are possible within the framework of the research of the vessel. The created vessel must be researched to receive the loan of Power on mutually beneficial terms. Is it possible to fill the created and researched vessel with light independently, without a loan of Power? Or is it necessary to respond to the call of Power, hoping that this is a ‘bride’ knocking at my door?
I understand that such a ‘push’ can come not only from the magician; it can be related to the place, the object, or some key event? After all, Power can take different forms and its greeting is unique for each.
Of course, the source of the Initiation can be any manifestation of Hierophantic Power (https://en.enmerkar.com/magus-way/xraniteli-potokov) – it does not necessarily have to go through a human initiator.
Simply put, this is the entry of the spirit into the body through the soul, which, like a bride, weaves a dress for her beloved and acts as a peculiar water buffer for the body so that it does not burn at the moment of the spirit’s entry.
Enmerkar, please answer, when the vessel is ready, how should the bridegroom be called? Is passing this stage a decisive and irreversible step towards the light from the window and only that? Does this point mean directing the light of one’s own consciousness and attention into action on one’s own vessel?
And how can one understand that the ritual embodiment of the process is successful and known not only to the operator, for there must be some criteria for evaluation, comparison, and sensation? For among the many forms and shades, I fear not to discern the one that will produce the effect and ought to define it in case of success, so as not to have to sift through others…
Actually, that is exactly what the famous saying means: ‘when the student is ready, the teacher appears.’ However, this does not mean that one should simply sit and wait for the teacher to appear. It is important to understand that a student does not suddenly become ‘ready’ on their own – they must actively prepare themselves, essentially independently seek, work on themselves, even if making mistakes, falling, getting up and going again, and who knows what or who will serve as that ‘corkscrew’ that removes the ‘cork’ from consciousness and pushes them toward awakening and direct contact with the Force, but in order not to miss this moment – effort is needed.
I completely agree with you, Enmerkar. There is nothing to wait for. Only self-generated effort for progress will prompt the necessary ball that will roll into the right hole.
When I met my teacher, I asked him: how did you meet me?
I got the answer:
But you were looking for me..