ברית-אש ברא אלה-ים את השמים ואת הארץ
Brith-Esh Bera Elah-Yam Ath-Ha-Shamayim VeAth HaAretz
By a fire pact, the sea-goddess created the heavens and the Earth. —Genesis 1:1
In Kabbalah when we talk about fire, we always point to the word Esh אש which is written with Aleph א and Shin ש, since Esh אש (fire) is indeed in Bereshith בראשית, the beginning.
In Esh אש we find Air א, and Fire ש. The Blazing Horns of Moses on his head are the manifestation of the ancient letter Aleph, symbol of Kether, the Father of All the Lights.
Aleph is Kether, the air in the world of Atziluth אצילות.
The second Sephirah, which is Chokmah, is the letter Shin ש. Then we have Binah בינה which is the letter Mem מם, with which we form the word Mayim מים, water.
That is why the two Mems מם relate to the two polarities of Adam and Eve in HaMayim המים, the waters of Yesod יסוד, in the third triangle. As you see, within HaMayim המים, the waters, is the letter Iod י which relates to the two letters Iod י of Aleph א of the first triangle, Kether, and also to the three letters Iod י above the letter Shin ש that correspond to the second triangle, Chokmah.
In that way, we see how the holy tri-unity are one, when we name Kether, Chokmah and Binah; Father, Son, and Holy Spirit. Below the letter Mem מם of the word HaMayim המים (that is to say, Mi מי and Mah מה or Eheieh Asher Eheieh אהיה אשר אהיה), are the 4 rivers of Eden, which relate to the waters or the two polarities of Adam and Eve.
We know that the creature most associated with water is the fish. In Hebrew, fish is Dag דג. When you add the word Aun און (sexual potency), you form the word Dagon דגאון. This word Dagon דגאון in Hebrew means “the strength of the fish” or “the strength (Aun און) of your rank (Drag דרג).” This is because if you add the letter Reish ר to Dagon דגון you form the Heavenly Dragon (Dragon Ha-Shamayimi דרגון השמימי) in the pineal gland, in your head (Rosh in Hebrew, the same letter Reish ר), which is Moshe משה.
If you want to inquire into the origin of this word Dragon דרגון, it is from Dagon דגון. It's a fish, a tannin, a leviathan that can go from the water, and up to heaven. That is Moses, the Heavenly Dagon דגון השמימי. But, there is another Dragon דרגון. This Dagon דגון is the contrary, the adversary of Moses. How do we name that dragon, that adversary? It is called the Pharaoh פרעֹה.
The word Pharaoh פרעֹה hides the word Pheh, Pho פה, “the mouth.” We know that the word Ra רעֹ in Hebrew means, “evil” or “negative.” So, when you say Pho-raoh פה-רעֹ, it relates to the word Pharaoh פרעה.
All of us have that Pharaoh inside, the black dragon, the Pho-raoh פה-רעֹ, which is the filthy mouth; in other words, it is that aspect of our psyche that uses the word, the solar force, the sexual energy, in the wrong way.
The Pharaoh is the black dragon דרגון or Dagon דגון, which is the opposite of Moses and that is why you find there the fight between two crocodiles.
In the Bible, Malkuth is esoterically called Egypt, which is in Hebrew Mitzrayim מצרים. Indeed, Mitzrayim מצרים could be any place which is surrounded by water. The adversary or the contrary of Kether is Malkuth. Moses was born and reared in Mitzrayim מצרים (Egypt). It is in Egypt that he became initiated in the secret doctrine.
Why is Mitzrayim מצרים translated as Egypt? Because Egypt is between the waters: between the Red Sea, the Nile and the Mediterranean. And, what do we find contained, hidden within the waters (Mayim מים) of Mitzrayim מצרים? The Tzar צר; indeed, within Mitzrayim מצרים we find the adversary of Moses.
The word for adversary in Hebrew is Tzar צר, and it is no coincidence that we find this word hidden within Mitzrayim מצרים. We have many adversaries within; that is, a multiplicity of egos, negative psychological aggregates. The Pharaoh, the symbol of the adversary in the Bible, is a dragon, a crocodile. Anyone who practices black magic is a Pharaoh, a black dragon, a Dagon דגון; those that transform the waters of Mitzrayim מצרים in the wrong way become negative crocodiles, black dragons.
When Moses descends, in order to fight the dragon, we find that the Dragon דרגון also has demons that are born from the waters, because that dragon, that Pharaoh, lives in the sexual waters that we call the rivers Pishon, Gihon, Hiddekel and Euphrates.
The river Perth or Euphrates as is written in the Bible, is a physical water, the physical sexual force, the physical waters of Malkuth; this is where we have that dragon.
All the gods (Ha-Elohim האלהים) emerge from the waters, because in order to emerge as an initiate from the water you have to be baptized by the waters; you find that there are many Gods and Goddesses that control the forces of the elements, but all of them without exception are under Iod-Havah Elohim יהוה אלהים, because Iod-Havah Elohim יהוה אלהים is the Holy Name of Binah בינה in Atziluth אצילות.
The whole work of Exodus is a work to descend; it is the spirit of God descending into the physical world, in order to destroy the negativity, and to teach the archetypes (the children of Israel), the positive way of action because Malkuth is Assiah, the world of action.
We have to fight against this negative vice that is enslaving all of us in Mitzrayim מצרים. We are slaves of the Dragon דרגון of Darkness because we don't know how to act consciously. We need to awaken and to comprehend those elements in our psyche that keep us enslaved, in suffering, and to awaken to the path of God, in order to be free of this wheel of Samsara, this wheel in which we are trapped by the Dragon דרגון of Darkness.
Through his works, Moses teaches us how to accomplish this liberation, as he accomplished it himself. So, he is the Bodhisattva1 teaching us how to liberate ourselves from the Dragon דרגון of Darkness, from the Pharaoh, from the wheel of Samsara, from Malkuth, from Assiah, the world of action. He has to teach how to do this in order to control the forces, because nature is outside and enters inside as well.
Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.—Exodus 3: 6-10
Only Moses (the solar Tiphereth) has the right to speak with Iod-Havah Elohim יהוה אלהים, face to face, and this is because he has the seven serpents of fire already risen within him. He is a Bodhisattva before God the Creator, Iod-Havah Elohim יהוה אלהים which rules in the pineal gland which is the Holy Spirit.
Moses and Aaron were commanded to address the pharaoh, and so they did. And, as Iod-Havah יהוה had commanded, Aaron cast down his rod before the pharaoh, and before his servants, and it became a serpent. What is this rod of Aaron? It is the spinal column, because that is the rod that allows us stand, that allows us to be upright spiritually. The rod of Aaron is the seven spinal columns of the seven bodies of the priest, which is a symbol of Chesed. Aaron has Chesed within, because Aaron represent Netzach נצח (the mind). Aaron (the Sephirah Netzach נצח, the mind) sprouts from the sephirah Chesed חסד (our Innermost).
From Chesed to Malkuth, there are seven Sephiroth, seven serpents, and Aaron is in Netzach נצח (the mind) the bottom right side of the Tree of Life. Above Netzach on the right side of the Tree of Life are Chokmah and Chesed. Chesed is the priest. It is though the left pillar that the inner pharaoh, the Dragon דרגון of darkness, of each one of us descends into Malkuth.
It is written that Aaron thrust the staff on the ground, and it became a serpent. And when the serpent becomes the rod again, it swallows the other rods of the black sorcerers of the Pharaoh, who also thrust their staffs into the ground.
There are two types of serpents. The serpents of the pharaoh reminds us of the Kundabuffer organ, because the black magician also has power over nature; do not be surprised to find in this day and age a lot of people with powers over nature, because in the same way that Moses commands nature the black magicians can do it, to a certain limit.
That is why when our Aaron throws the rod on the ground, and it became a serpent, the black magicians perform the same action, because they work with the Kundabuffer organ, the negative pole of the Shekinah. The rod of Aaron swallowing the other serpents, signifies that Aaron’s rod has the knowledge of evil, but transformed. The black magicians have that power, the power that the knowledge of evil grants, but they do not know the other side; they haven’t transformed their evil, they do not know the light. Aaron, when swallowing those serpents of darkness, shows us that Aaron knows good and evil. The black magicians only know evil, because they are servants of the Phe-rah פה רע, the evil mouth, the evil dragon.
When we begin to recognize that our sexual conduct governs our spiritual develop and we start transmuting the semen, then the black Dragon דרגון no longer receives the sexual force.
Behold, this is precisely what we see here: the whole human scenario in which we are fighting against the darkness of Klipoth, our animality, the Pharaoh within; this, in order to transmute desire into Moses, willpower, so that the longing of the Divine Mother, the Shekinah, can be fulfilled.
