say, do not breathe in or out, but simply halt the breathing process wherever it is at the time. It is difficult for energy to drain away under these circumstances, though it must be said that this method is not infallible, and may not work for everyone. Such vitality loss is not necessarily due to the behaviour of others, and can be due to a simple dissipation of energy on the part of the sufferer - probably the most common cause, though we all no doubt know of people who “drain” us, and whom we instinctively avoid. It will be appreciated that knowledge of these things is gained by observation and experience - as is knowledge of anything. (There is a difference between knowledge and information). To be of use, information must be arranged, related to other information, and communicated. In stage three we learn to do this for ourselves.
Stage Four, The Emperor The symbolism of the Emperor is an apt illustration of developing awareness and individualisation. Hod is an active Sephira, and we may recall to advantage the aspects of Hod previously referred to of analysis and classification. To quote from the previous section on Hod, “the differentiated parts of the manifestation of spirit originated in Kether begin to become autonomous.” So at this stage it may be seen that we have come to the place where our own integrity, honesty (the virtue of Hod) and individuality begin to find real expression and importance. Because of this we find in practical work that people progress fairly quickly through the first three stages into stages four and five. The real difficulties begin in stage six, for by this time we shall be moving away from our own egocentricity towards more universal principles and qualities of Self. The figure on the card is very impressive, in royal robes, carrying orb and sceptre and seated on a throne; but the symbolism may not appear so glorious as first impressions suggest when we observe the territory which is ruled over. It is a realm of rocks and mountain peaks. This is the place of the rationalising intellect. There is a fascination about intellectual capabilities which can take hold of us, and we may find that a love of classification, categorising and rationalisation, while being necessary to our appreciation and learning, can hold us back and delay our further development if we engage in it for its own sake. We need to avoid the temptation of substituting intellect for understanding, and information for knowledge, else our environment may become as sterile as the rocks which surround the emperor. If we succumb to this temptation we may sink into smug complacency, unlikely to develop further. Usually, however, having reached the heights of intellect, the very satisfaction with our own progress is likely to provide a spur, for who can resist an occasional glance, or even several glances, at the spot from which they began? Indeed, at this stage we are in a position to use what we have learned, and to place it at the disposal of others following behind, which we can begin to do in stage five. Before we move on though, we should begin to appreciate the deeper function of intellect, namely the ability simply to sit, like the emperor, and watch in silent contemplation.