The following transcription is from an audio lecture on Gnostic Meditation, a course originally delivered live at the Gnostic Academy of Chicago.
We're continuing our discussion on meditation, particularly after having established serenity of mind and concentration in our psyche. Today, we're going to talk about the need to develop imagination, insight, otherwise known as clairvoyance.
It is important that we genuinely establish the preliminaries―as we were discussing―in terms of what we need to really meditate. Previously, we discussed the nine stages of concentration leading to calm abiding, a serene mind. However, serenity, by itself, is not enough. Instead, what we need is to develop spiritual perception into our inner psyche, understanding, through perfect visualization within our mind, within the subconscious, unconscious and infraconscious depths of our psyche.
As we were discussing in lieu of Buddhism, the Mahayana and Vajrayana teachings, today we are talking about insight, the capacity to perceive inside, in relation to Sufism and Islam, the Middle Eastern occultism, esotericism.
Today, we're going to elaborate on the need for imagination. All of us here deeply need the capacity to genuinely understand the sources of our conflicts, our problems of a psychological nature. As Buddha taught, mind precedes phenomena: we become what we think. However, having a stability of awareness is not enough; we also need the capacity to perceive in the internal worlds, which is known as firasah in Arabic and Sufism; or, as we denominate, spiritual insight.
So, we are going to explain what is spiritual insight, imagination, clairvoyance, and how we develop that. And, particularly, we're going to explain what is known as the three stages of initiation: imagination, inspiration and intuition―not only as taught by our Sheikh and Guru, Samael Aun Weor, but also by the Sufis―to really pinpoint and explain that this teaching has not been taught by one man alone. However, as Samael Aun Weor explained, in a very explicit manner, we're now going to unveil the teachings given within Sufi scripture, that support and validate his explanations.
As we've mentioned, by developing serenity, in combination with insight, we develop comprehension. It is this comprehension that we really need to develop on a moment to moment basis. Comprehension is not when we sit to meditate or to relax the body. Comprehension is a moment to moment awareness within our psyche, here and now. Particularly, through self-observation, remembering our Being, the presence of our Inner Lord―which in Arabic is Allah, "the God."
We find that the word for awareness, in Arabic, is muhadarah, from the Arabic, "Hudur" which means presence. As the Master Samael explains, many times, we need to not only develop self-observation of our psyche, observing our intellectual, emotional and motor-instinctual-sexual centers; we also really need to be aware of that presence of our Lord, inside. That is how we effectively develop serenity, calm abiding, but also insight. For, when the lake of the mind is completely serene and stable, having achieved calm abiding itself, the ninth degree of concentration, in Tibetan Buddhism, likewise can we perfectly reflect the imagery of the superior worlds, inside.
Dhū’l-Nūn Miṣrī, one of my favorite Sufi masters, explains the following:
"The key to success in worship lies in meditative reflection (fikrat)…whoever persists in such reflection in the heart will behold the invisible realm in the spirit."
If we want to experience the internal planes―the astral world, mental world, causal plane―it begins here. We often get letters from students who complain about not being able to astral travel, who do not see the internal planes when they physically sleep, or have not conversed face to face with the Being. The solution to this is very simple: develop meditative reflection, or as Master Samael Aun Weor explains, serene reflection. The Chinese for this is Mo Chao, "serene reflection." Serenity pertains to a mind that has developed a degree of concentration and stabilization, as we discussed. Reflection is the capacity to perceive, to visualize, to actually receive the images from the higher dimensions, in meditation.
As we explained previously, if we attain the ninth degree of concentration, known as calm abiding, shamatha, serenity of mind, we can perfectly reflect internal images and experience our Being, face to face.
Those who want to be successful in worship must develop this reflection, in the moment. If we sit to meditate, and we find that our mind is unclear, we don't perceive where our thoughts come from, what is our psyche in a given instant, if there is a lot of murkiness, we need to develop sharper insight, imagination, clairvoyance. This is a reflection of the consciousness inside.
"Whoever contemplates God through keeping watch over the thoughts which pass through his heart will be exalted by God in all of his outward deeds." ―Dhū’l-Nūn Miṣrī in ‘Aṭṭār: Tadhkirat, 154-155
If we want our actions and our meditative practice to really bear fruit, we have to remember that hudur, that presence, to have that intimacy and awe of divinity, moment by moment. The Sufis often talk about haybah, the awe of the presence of divinity. We have to really be aware of that force, every moment. As the Sufis say, and I believe it is taught in the Qur'an: if you do not see your Lord, your Lord sees you. He knows all of our thoughts, our emotions and our instinctual impulses, our will. Every action that we take, has to be in remembrance of that force, that presence, so that when we feel tempted to do actions that we know are wrong, we retract and we develop our discipline in our mind. That is how we develop meditative reflection, or as Samael Aun Weor states, serene reflection, Mo Chao, in his book Magic of the Runes. I am going to explain a quote that he gives, that coincides with the Sufi doctrine, that we're going to elaborate upon:
"The Chinese word “Mo” signifies silence or serenity, and the word “Chao” signifies to reflect or to observe.
“Consequently, Mo Chao can be translated as “serene reflection” or “serene observation.
“However, it is clear to comprehend that in pure Gnosticism, the terms serenity and reflection have much more profound meanings and therefore should be comprehended with special connotations.
“The sense of serenity transcends that which is normally understood as calmness or tranquility. It implies a superlative state which is beyond reasoning, desires, contradictions and words. It signifies a situation that is beyond mundane noise." ―Samael Aun Weor, Magic of the Runes
He is really talking about the ninth degree of concentration, in which we have perfect equipoise.
So, to review, we have the first degree, which is called "mental placement." In this level, we sit to practice, and we realize that we forget the object of our concentration; we do not have any memory. We sit for twenty minutes, then we realize that we have not focussed on the object. That is the first degree.
The second degree is "continual placement." By continuously placing our focus on the object of our concentration, we have some moments of focus and remembrance of the purpose of our practice. But, there is many periods of forgetfulness.
The third degree, "patch-like placement," we remember the object of concentration more than we forget it. It is patch-like, because, like placing patches on a cloth, it is sporadic; it is not perfectly continuous.
The fourth degree, "close placement," or "good fixation," is that we never forget that we are concentrating. This is necessary to really effectively meditate on the ego, to never forget what we're doing.
The fifth degree is "subduing the mind." Here, we are dealing with more subtle forms of excitement or agitation in the psyche, or forms of the lethargy in the mind.
The sixth degree, in which we go deeper, we are pacifying the mind itself. There are more subtle forms of distraction which we need to observe as they arise.
The seventh degree is fully pacifying the mind, which is very important to establish. At this point, we see distractions before they even arise in the psyche, thoughts before they even emerge. This is a very profound state, which is deepened by vigilance, introspection, murāqabah in Arabic.
The eighth degree, "one-pointed concentration" is when there are no distractions; the mind is serene. However, at this level, it takes effort to maintain that state, so it is not perfect.
The ninth degree is calm abiding itself: there is no effort needed to maintain a perfectly serene mind. The lake of the mind has reached complete stillness. We find that there is no disturbance, and it takes no effort to maintain that state. In fact, to exert any effort in that type of consciousness is to lose the experience. Instead, we want to simply to be, to become familiar with that state.
When Samael Aun Weor says this is state beyond mundane noise, he is really talking about the eighth and ninth degrees of concentration, where there is no thought, and in which we have perfect silence.
He continues, in discussing insight:
"The sense of reflection in itself is beyond what is always understood as contemplation of a problem or idea. Here this word does not imply mental activity or contemplative thought, but rather a type of objective consciousness, clear and reflective, always illuminated within its own experience.
“Therefore, serenity signifies the serenity of no thought (calm abiding, shamatha), and reflection signifies intense and clear consciousness.
“Serene reflection is the clear consciousness within the tranquility of no thought.
“When perfect serenity reigns, true, profound illumination is achieved." ―Samael Aun Weor, Magic of the Runes
This is highly emphasized by the Sufi masters; specifically, Al-Qushayri in his Al-Risalah: Principles of Sufism, wherein he describes the necessity to establish the capacity to not think:
"It is said, “Silence for the common people is with their tongues…”
Meaning, vulgar people who do not practice esoteric discipline.
"Silence for the gnostics is with their hearts, and silence for lovers is with restraining the stray thoughts that come to their innermost beings.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
As we're going to explain, this faculty or capacity to strive against one’s thoughts, to overcome them in the moment, to see where they originate from and to transcend that state is known as "striving," in Arabic, mujahadah, which is where we get the word Jihad. People translate this mistakenly as "Holy War." In Arabic, there is many words for holy war, and Jihad does not mean that, originally; it means striving.
We need to strive against our thoughts, precisely in order to develop that silence, that serenity. Once we have perfect serenity, then illumination comes; when the Being can express in us and teach us within the internal worlds, and in meditation.
Question: When you get to that silence, you said that the reflections come. But, you're not concentrating on anything like a candle flame at that point, right?
Instructor: In that state, you want to be. We want to be familiar with the presence of your Being, but, also, to be open. A simple practice is, when you reach serenity, you open your mind, and wait for the illumination. And, when we least expect it, that insight comes in a flash. We are going to explain more about that.
We have included an image of a Sufi in prayer, who has got japa beads. Japa is mantra recitation. To help us develop serenity, the practitioners of Islam, the Sufis, as well the Buddhist and Hindus would use prayer beads. For every bead, they would pronounce a mantra in the mind, to develop that serenity. Counting bead to bead, reciting a mantra, repeatedly. All throughout the day, so that the mind stabilizes.
It is with prayer, in this moment, that we are connecting with our inner God. If we are not aware of Him, and that psychological flavor, in our states, we are asleep.
States, Stations, and the Two Types of Initiates in Sufi Kabbalah
We're going to elaborate on insight, perception, imagination or clairvoyance. In order to explain insight, as taught within Sufism, it is necessary to explain some Sufi terms, which are technical, and relate to the path of meditation itself.
We have, what are known as "states," aḥwāl in Arabic, and "stations," maqāmāt. A state is something, as the Sufis explain, given to us by God; it is an insight, an inspiration or state of Being, given to us by divinity, in the moment. Stations are different: stations are qualities or virtues in our consciousness that we develop by our work, through striving, Jihad, mujahadah.
It is important to remember this distinction. Maqāmāt, stations, are sometimes translated as "initiations." So, initiation is gained by striving, through work, but insight, experiences of the Being, samadhi, out of body experiences, comprehension, aḥwāl, are states given to us by the Being, by Allah, may He be praised and exalted―our Innermost.
To explain this topic even further, how insight pertains to states, aḥwāl, given to us by divinity, we find two types of men or women, human beings, mentioned in a Sufi scripture, called Kashf-ul-Mahjoob, Revelation of the Mystery, a Persian text. It is important to understand that, as Samael Aun Weor explained, the best of Sufism came from Persia.
So, this is a seminal Persian text, which explains that there is these two men, the man of striving, Al-Ihsan Al-Mujahadah, the man of Jihad―then there is the man of contemplation, Al-Ihsan Al-Mushahadah. The word mushahadah, contemplation, means "witnessing, to perceive, to experience." This is where we get the Muslim declaration of faith, the Shahada, which many in the public, exoteric Muslims pronounce:
“Lā ʾilāha ʾillā llāh muḥammadun rasūlu llāh”
“There is no god but God. Muhammad is the messenger of God.”
What does it really mean to bear witness? Literally millions of Muslims believe that by pronouncing this prayer, one has entered into the faith. But, that is not the meaning. The real meaning is that, to bear witness of divinity, is to experience divinity, in meditation, through contemplation, to have insight, to have clairvoyance, very awakened―to the point where, as a soul, the spark of the consciousness is absorbed within Allah, the Being, who is glorified by our cooperation, through Him.
The man of striving is something that we are trying to develop in this moment. To strive, we need effort, in order to develop concentration, as we were explaining before. To develop concentration is the path of striving. But, when you get to the highest peaks of concentration, the ninth degree, establishing calm abiding, you do not need effort. That is when effort ends.
We state that, that natural state of mind, in which the lake of consciousness is serene, is the state of Tiphereth in Kabbalah, the human soul. Purest effort is no effort. At that point, we do not need striving; we no longer need Jihad at that point, to control the mind. The mind is already serene. Now, you need to enter into contemplation, imagination, mushahadah.
These two types of men also relate to Kabbalah. We find that the man of striving is precisely the Bodhisattva, the human soul, who is really working in the path of spiritual warfare, against animal desire, Al-Nafs in Arabic, the negative selves.
Tiphereth, dressed with the lower bodies―Netzach, the mind; Hod, the emotional body; Yesod, the vital body; Malkuth, the physical body; and the solar garment of the initiates, the masters, the Causal body―have been built in Alchemy. Alchemy itself is a path of striving, but also contemplation, mushahadah, witnessing, to experience the divine.
It is important to remember that, what is interesting in Sufism, particularly in the text that I mentioned, the Sufis would often wear wool garments. The word Sufi is even believed to come from the word suf, meaning "wool, pure garments." We know that wool comes from the lamb, and the lamb is the symbol of Christ, divinity. So, what are these wool garments that we need to wear, through Jihad, striving in meditation? The solar bodies, which we have to create in a matrimony.
The man of striving is dressed with these garments, by working in the perfect matrimony. But, the man of contemplation is the Being, we could say, in a manner of speaking―the man of witnessing, because the one who really witnesses is divinity, as we will explain more about.
Divinity in Kabbalah is composed of Kether-Chokmah-Binah, which are translated as Father, Son and Holy Spirit in Christian terms. This is not three separate persons, as the Christians mistakenly believe, but three forces in one. This is perfectly in line with the Muslim doctrine of Tawhid, the unity of Allah. Allah is that light of the Christ, which is three forces in one, but also the Spirit, the Innermost, the Being, Chesed in Kabbalah, is part of divinity, dressed with his Divine Soul, Geburah. That is the Being, those five Sephiroth above; that is the man of witnessing, the one who really experiences. The Being needs to know Himself, as we teach, through His soul.
There is a famous mantra in Sufism, "Allah Hu Allah" which they recite many times. Allah, we say, is the triunity, the three primary forces―Kether-Chokmah-Binah―and Hu is the Spirit. In Sanskrit, we find the word Hum, meaning the Innermost. In the mantra Allah Hu, we refer to the Trinity and the Spirit, which are not separate forces, but one integral entity, aligning with Tawhid. Not entering into blasphemy, as many Muslims would argue, calling it shirk: to say that the unity of God can be broken. But, we are not speaking about a multiplicity, but one light.
In this image, we see Muhammad, peace and blessings be upon him, as a great master, who is illuminated by fire. Surrounded by his disciples, and the Angel Gibril, or Gabriel. This Angel is holding in his hands, the celestial Jerusalem, or Darusalam in Arabic, the city of peace. The Prophet Muhammad perfectly demonstrated the path of striving, in himself. He is a great master who here is demonstrating with his actions his perfect clairvoyance, his perfect perception, his perfect witnessing of divinity. Notice, his disciples, who are not surrounded by halos of flame, only look at Prophet Muhammad, but only Muhammad can see Gibril above. Muhammad, in the terms of Samael Aun Weor, and in Sanskrit, is a Turiya, a being that has perfect clairvoyance, perfect vision, insight. He sees both the superior worlds and the inferior worlds, the physical plane, at the same time with no confusion.
Question: Is in Daath, where you can see both worlds? That is the link between the superior and inferior worlds?
Instructor: Yes, because in Daath is precisely how the man of striving, in Alchemy, becomes a man of contemplation, a perfected being. That is how we cross the abyss.
Muhammad, as Turiya, perfectly enlightened one, is the only one who sees Gabriel there, with the Holy City. This explains how, in Buddhist doctrine, the fact that a perfectly awakened Buddha, a master, sees both the alternate truths of existence: the absolute nature of all things, the void or space, Allah, and the physical world, the conventional truth, phenomenal existence. Such a person sees both the noumena and phenomena, at the same time.
Audience: Is there a relationship to that with Janus, the Roman God who saw both ways?
Instructor: That relates, because Janus has two heads, and sees the superior and the inferior at the same time.
In Buddhist terms, we could say that Prophet Muhammad, as the man of striving, is a manifestation Buddha, as Samael Aun Weor explains in his books; the Bodhisattva, the terrestrial person. Then, the Being, represented by the Holy City, and even Gibril, the Holy Ghost, as is mentioned in the Qur'an, is the superior, the man of contemplation.
What is important to know, is that he is giving his insight to his disciples; he sees the Being in all things, the heavenly city, Darusalam, the heavenly Jerusalem mentioned in Revelation, is the superior worlds. At our level, it can refer to the psychological country, that we have to navigate. But, in the superior worlds, we have the perfectly developed master, represented by this city. So, the nature of insight is the substance of this truth.
"Abu Said al-Kharraz said, “One who sees with the light of spiritual insight, sees with the light of the Truth. The very substance of his knowledge comes from God, unmixed with either negligence or forgetfulness.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is a very elevated state of clairvoyance, which we are going to explain as supra-consciousness.
If we look in our mind, if we perceive internally, we often find that we may have periods of forgetfulness or negligence in our concentration. So, it is not perfected yet. The fact that, the type of clairvoyance, "clear vision" in French, insight, perception is unmixed with either negligence or forgetfulness, is the clairvoyance of masters, perfectly developed.
Audience: How does that relate to intuition then?
Instructor: We are going to explain that. Intuition, we say, is the capacity to know something immediately. That relates to imagination. We are going to talk about that in detail.
"Indeed, it is a judgment of Truth flowing from the tongue of a servant.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is a type of perception into the nature of mind; not only in himself, but, Muhammad sees the minds of his disciples, and is able to speak the truth. So, our clairvoyance is developed precisely by how we control our tongue: what we speak, what we say, what we produce in life. If we speak truthfully, and we are honest, our Satyam in Sanskrit, is the ethical discipline that trains the mind, so that, when the mind is serene, when we don't pronounce lies, or evil things, we have more serenity in our consciousness, so that imagery, that insight, comes more directly.
"Abu Said’s expression “looking with the light of the Truth” means seeing by a light with which the Truth has favored him." ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is aḥwāl, states. We strive to concentrate, and then, when we reach the peak, no effort is needed. Then, insight comes to us, as a grace. Samael Aun Weor explained that: that insight, intuition, understanding, comes immediately when we are not seeking it, but when we are just open, when we are no longer striving. At that point, we have reached the threshold of entering into the states of being of a man of contemplation, of witnessing, mushahadah.
"Al-Wasiti said, “Spiritual insight means the rays of light that gleam in hearts and the solid establishment of a spiritual knowledge that conveys secrets of the invisible realm from one hidden place to another. Thus the possessor of insight witnesses things in the way that the Truth brings him to witness them…” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Meaning, that state is given to us, directly, without our effort. The insight comes from the Being. All we need to do is receive that.
"…and he speaks what is in people’s minds.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Now, one thing I want to mention is that, states are given to us by divinity. But, not only by our own divinity, but also other divinities. This is known in Sufism as Barakah, blessings. We call this in Gnosticism, borrowed light. So, by invoking a master, who is really developed, self-realized, that individual Monad or Being can give us experiences that are beyond our normal capacity of consciousness; things that we cannot experience on our own. Sometimes, the masters, especially in the beginning of our studies, give us light, experiences in the internal planes, that we could not have developed on our own. They are given to us as a grace, so that, as a witness, Shahid, we see the truth of divinity.
It comes into my mind, an experience that I had in the astral plane, where I invoked Master Samael. He explains in his book Igneous Rose the following:
"Every Master expresses himself through his disciples."
Personally, my affinity with Master Samael... I really love my Guru. I invoke him whenever I need him. I remember in the astral plane, I was becoming conscious, and I realized that I was being attacked. Someone was trying to knock me asleep, hitting me, punching me, pushing my consciousness... it was a type of psychological pressure that was pushing me into oblivion. So, I invoked Samael Aun Weor, in the name of Christ, by the power of Christ, by the majesty of Christ. And, instead of appearing, to stop the fight―there was a black magician who was attacking me―I suddenly had a perception that was expansive, where my awareness was illuminated, and I was seeing myself from the third person perspective. I was confronted by an Asian man in a black tunic, who was a sorcerer of the left hand path, and he was attacking me. Astrally, we were fighting, punching and kicking. Meanwhile, the presence of Samael was in my mind, in my heart, and I saw myself as if I was watching a video game. What is interesting, is that he did not stop the fight; he showed me what I needed to do to defend myself.
A good teacher does not give everything, but forces you to really develop yourself. Samael is very demanding in that way. So, I was fighting, third person, and I was having a lot of awareness in that state. Sadly, I got so identified with the experiences, while kicking, I kicked so hard that I physically acted that way, and I woke myself up―my leg flew up in the air, and I woke up; I lost the experience. But, the thing is, that was a form of barakah―that was a state I could not have achieved on my own. But, Samael, being the God of war, wanted to train me: this is what we need to do. So, he gave me that light, to see what was happening, and to learn to defend myself.
We also talk about borrowed states or borrowed light, aḥwāl, in relation to Vajrayana Buddhism. In Vajrayana teachings, the teachings of the diamond vehicle or indestructible vehicle of Tantra, we find that certain practitioners of sexual Alchemy envision themselves as a deity, or meditate through devotion on a Buddha. The most powerful form of prayer that we know is a matrimony, when sexually united. This is because, man is El in Hebrew, God; woman is Goddess Eloah. Man and woman united in Alchemy is Elohim, a unity, Tawhid in Arabic, the unity of Allah.
When a man and woman are practicing Alchemy, the best thing is to invoke a master, but especially Samael, who governs the sexual force, in order to raise that energy inward and upward, and to visualize oneself as him, as that Martian force that is in sex, to raise it to the mind. We know that Samael, as the Angel of War, governs two astrological signs: Aries in the brain, the mind, and Scorpio in sex. So, he is the power of the serpent, that we can train in a matrimony, to perform real Deity Yoga. So, he can really help us in that way.
The important thing is that aḥwāl is given to us, as a grace. Stations, then, we have to develop, on our own. That is why certain masters make us struggle, to strive and fail many times, in order to learn from our mistakes, so that, really, our comprehension is solid.
Audience: What you're saying is, you really have to strive to become religious?
Instructor: Exactly. As the Sufis teach, you cannot have contemplation, witnessing, without having striven in meditation to concentrate. Then, when you have achieved perfect concentration, then, witnessing comes naturally.
Master Samael emphasizes this point in Igneous Rose:
"Those who want to enter into the wisdom of the fire must overcome the process of reasoning and cultivate the ardent faculties of the mind.
“We must only extract the golden fruit from reasoning." ―Samael Aun Weor, Igneous Rose
We do this moment by moment. We have to comprehend the mind instant by instant; that is how we develop our capacities, fully.
"The golden fruit of reasoning is comprehension.
“Comprehension and imagination must replace reasoning." ―Samael Aun Weor, Igneous Rose
What is this comprehension? It is the result of having stable mind, serene mind. Then, imagination comes to us as a result of developing our perceptive faculties, our fikrat, meditative reflection.
"Imagination and comprehension are the foundation of the superior faculties of the understanding.
“In order to enter the knowledge of the superior worlds, it is necessary to acquire the superior faculties of the mind." ―Samael Aun Weor, Igneous Rose
We talked about this concentration and imagination, and how they produce in us genuine knowledge of the superior worlds. We gain comprehension as a result of stabilizing our mind, but, that comprehension is only really fulfilled more directly when we have insight, in combination with that. Stability and insight is what is necessary. We achieve that by working with the fire.
Here, we see the Sanskrit letters for Aum, for God, on this Buddha. It is important to remember that a Buddha, or an Angel, has attained complete cognizance by working with INRI, the sexual fire, or Allah, which is the same fire, the light of the Lord.
We're going to talk about the different qualities of insight, imagination.
What is interesting for me, is that we have we have an image of the Buddha, with a hand up and hand down. This signifies a perfectly awakened Master; one who has a fully developed budh, cognizance inside, who sees both the superior and the inferior. The hand that sees the higher dimensions and the lower dimensions, at the same time.
What is also interesting, is that we have a swastika on the chest of this Buddha, which is a symbol of Tantra. The Nordic Rune Gibor is the sexual cross of man and woman, the vertical phallus, the horizontal uterus, and the energies in motion. It also signifies the chakras that are fully illuminated, especially the chakra Ajna, the third eye of clairvoyance, that is fully strengthened, awakened, when we work with sexual magic.
Now, the thing is, this is the very same image as the image of the Prophet Muhammad, because this Buddha represents Gibril, Gibor-Ra-El: the Rune Gibor of El, the Buddha. El is the Spirit.
Audience: You said Jibril is Gabriel?
Instructor: Yes. Jibril in Arabic, Gabriel in Hebrew, and Gibor-Ra-El: the cross of Ra, the Solar God, the Christ, that inoculates the Spirit, El. Like we say in the prayer to the Solar Logos, "Come unto us and penetrate us, enlighten us, go through us, and awake within our Being (El, the Buddha) all of those marvelous substances, that are as much a part of thee, as a part of me."
So, this is Gabriel, as represented in Buddhism, the Angel or Buddha of the cross. Through that power, we see both heaven and hell, simultaneously, if we work with that perception in us.
Positive and Negative Clairvoyance
There are two forms of clairvoyance. It is important to note that clairvoyance is a term given by French initiates, in order to confuse people. The term clairvoyance was misappropriated to make people think that only a select few people had this faculty. Meanwhile, clairvoyance as a technical term, meaning "clear vision," simply is imagination, the capacity to visualize in the mind. That is clairvoyance, but people think that this is some type of supra-normal thing, that only a handful of people have. Really, everyone has that capacity inside.
We talk about this in terms of imagination; the capacity to perceive imagery. The thing is, there are two kinds of imagination: objective and subjective. Objective imagination is liberated, free of obscuration, of ego, of defect, of blemish, of filter. It is to see the reality in itself, reflected by conscious and, more importantly, supra-conscious clairvoyance. Subjective clairvoyance or imagination is perceptions that are filtered through the ego. This is very common in most of humanity. We were discussing earlier about the writings of Edgar Allan Poe, who was very clairvoyant; he saw demons in people and was writing about it, because he was morbidly fascinated. He was an alcoholic, and alcohol stimulates the negative perceptions of the psyche, as well as other, certain drugs, psychedelics, LSD, marijuana especially too. Now, those types of perception are in the mind, in the ego, defects. So, subjective clairvoyance is like being an animal, seeing in the dark; it is perception, but within the mind. This is something that we all can verify through our own experience, and we will give some examples.
Subconsciousness, unconsciousness and infraconsciousness pertain to filtered perception; meaning, subjective states, which have no reality. This is different from aḥwāl in Sufism. Aḥwāl, as superior states, really come to us as a result of consciousness, and more importantly, supra-consciousness. We will explain each in depth.
Conscious clairvoyance is, as Samael Aun Weor explains, only developed in those who awaken in the internal planes; he is clear about this in The Major Mysteries. Now, conscious clairvoyance is the capacity to see the mind as it is. In our beginning state, when we are becoming athletes in meditation and self-observation, we see egos and our perception becomes more clarified, as a result of strengthening that skill. We see egos take on shapes, qualities; we sense the mind as it is, and begin to see the mind, in the beginning state, as it is. Even deeper, if we go into the astral plane, you see your egos as very crazy creatures that are impossible to describe. Unless you look at a painting by Hieronymus Bosch... He was a great gnostic master, with supra-consciousness, who was illustrating the mind. You see a landscape with all these animal figures, in the Temptation of St. Anthony specifically, where St. Anthony is praying towards Christ in the temple, and there are all these defects surrounding him. I suggest you look at this image.
That happens to anyone that begins this path, to develop conscious clairvoyance. We begin to see the mind for what it is. This is the state of Dianoia, in Greek. Dianoia means "revision of beliefs, cultural, intellectual synthesis, awakened consciousness, spiritual culture, insight." When we begin to separate from the mind itself, we are developing conscious clairvoyance; we see the mind for what it is, in degrees. There are levels of light that we need to develop.
In order to develop conscious clairvoyance, as Samael Aun Weor explains, we need logical thoughts and exact concept. Specifically, this means that, when we are studying our mind in meditation, but also, more importantly, out of the body, we need to be very analytical about what we see. We need to be scientific, because the images that we perceive in the internal planes are symbolic. It is important to have a very good knowledge of scripture, and a lot of intuition to interpret what we see. Otherwise, we make mistakes, judgements about ourselves or other people, which we are going to talk about.
Logical thought is when we have an experience in the internal places; it has to coincide with physical facts, as the Master Samael explains in Sexology, the Basis of Endocrinology and Criminology: the superior has to agree with the inferior. So, if we have a dream or vision out of the body, that tells us about something in relation to our physical experience in life, that is when we know that it is authentic. Experiences in the internal planes given to us by our Being, or by the masters, signifies that there is a relationship there; there is no difference.
This morning, I had an experience that was very strange. I found myself in my garage, having a garage sale. And, there were people who were just taking things, taking my money, or paying me with nickels and dimes and not giving me everything I needed. They were laughing at me, and mocking me. And I was thinking, this is very strange; I didn’t know where this experience was coming from. I woke, and I thought, this is probably just my mind tricking me. But, I reflected and I realize, there were certain at my last job, recently, who were very manipulative, who were trying to take advantage of me. And, I realized, "Ah, my Being is showing me how people are trying to manipulate me, and were abusing me even." The physical experience has to coincide the internal facts, and the internal experience has to verify with the physical facts. There can't be a separation: if we experience something internally, but the physical circumstances don't really explain the vision, then, we have to discard it as subjective. But, if it tells us something about what is going on in our life, it is very applicable, then that gives us faith. So, this is conscious; this means that we're analyzing logically, but we see in the internal worlds, and also in meditation, and also in our daily experiences. It is integral―there is nothing separate.
On the other hand, subconscious clairvoyance relates to memory. This is "sub," beneath our awareness. We have a lot of experiences in our mind, in our memories, that are particularly subjective; such as traumas, difficult experiences in life. For instance, a woman who is betrayed by her father, or her father committed adultery, and later that daughter, having had this experience, gets involved with a man, in a relationship, then projects her visions of her father onto that man, and has a lot of fear and jealousy, or difficulties in relating to her future husband, as an example. This creates all sorts of problems, because that man may be very virtuous and honest, but, this woman believes her partner to be possibly an adulterer or cheating on her. So, this is subconscious. People like this are not even aware, but they are projecting their memories onto the screen of life, their traumas and past experiences.
We say that subconscious clairvoyance relates to three factors: genotype, phenotype and paratype. These are technical terms that Samael explains in Sexology, the Basis of Endocrinology and Criminology. I really recommend that you read that book and memorize it: it is very important. Genotype relates to our genes, our karma, our inheritance; such as, our language, our culture, the things that we absorb from our environment. These are things that are in our blood: habits, tendencies, illnesses that we may have, things that are genetic. These things reflect a type of psychology that institutes such results in our current existence. So, the body that we have is born from our previous actions. But, also, subconsciousness relates to many genotypic factors, such as, people’s attachment to culture, believing that their religion is better than others, their language is better than others, only liking certain foods and rejecting other cultural dishes, things like that. Things that seem simple like that, that is subconscious, because it is beneath one’s awareness, and these are things that relate a lot to our inheritance in life.
Likewise, we have phenotype, which is our education, what we learn in school. Oftentimes, this shapes the ways that we see the world; our high school, middle-school, preschool, these experiences shape our personality and how we are going to go through life, the kind of attitudes that we have. These are subconscious, because they are absorbed from others.
Lastly, we have paratype; meaning, circumstances. So, even though we have our genes and our education, certain circumstances in our life can really shape who we are and strengthen subconscious perceptions in us, very much; such as traumas, as I mentioned. This is very well known in psychology, where individuals who were abused sexually may not even remember what happened. But, later, when they talk with a psychologist, and they go through memory recall, then they remember those experiences, because they had blocked them out of their awareness. That is subconscious clairvoyance. And, the fact that it is re-surging means that they're becoming more aware of that state.
Now, unconsciousness is different; it is more profound, more submerged within what we could call animality, egotistical desires in the mind. Samael Aun Weor explains that 100% of homicides are a result of unconscious clairvoyance. To be in a state in which one lacks sympathy for another human being is very unconscious. To lack that connection with others, compassion with others, is to be in a very profound state even beneath subconsciousness. Also, many times we watch television or even being at a grocery store, there are magazine trays or counters with all sorts of paraphernalia, such as showing very lustful images of men and women, celebrities, and those images, if we're not careful about what we see, and how we transform the images as they enter into our mind, many times continue to exist as entities, egos that we create, as a result of our unconsciousness.
Samael explains that unconscious clairvoyance is a result of lustful dreams. So, if one is in the astral plane, and one is fornicating with an entity―a man or a woman―then, that is really unconscious clairvoyance. That is the cause of nocturnal pollutions, seminal emissions. As we're going to explain, that is remedied through being aware of what we eat, psychologically speaking, what impressions we take in.
It comes to my mind, the experience that one missionary had, who was walking in a grocery store, alluding to where he saw an image of a woman in a magazine that was very provocative. He immediately turned away. That night, he was fighting with this lustful succubi, this demon he created in his mind, that he saw in just one instant. Not even a fraction of a second. So, we are constantly receiving impressions from the world, but transforming them unconsciously, and then they become desires in the mind, the mental plane, which the devotees fornicate with. So, murder and fornication really are two aspects of that.
Infraconsciousness is the most submerged level of the psyche. It pertains to experiences such as nightmares, experiences of horror; like visions that Edgar Allen Poe had, describing murder, demons and all sorts of vile things, these pertain to his infraconscious which was very awakened. This is not to say that the nightmares, entities, demons and experiences that one has in dreams are not real. In fact, they have reality in our mind. In that state, one is aware of what is going on the very lower depths of the psyche.
Infraconsciousness has two polarities: prostitution and thievery. The two most infraconscious type individuals are those who are prostitutes, and also those who steal. Stealing creates a lot of disorder in communities; they think that no harm will come from stealing from someone who is rich, but that has consequences, not only in the community, but also in the mind. But, there are two polarities there, thievery and prostitution, in which the mind, the infraconsciousness relates to very sadistic sexual states, not just homosexuality and lesbianism, but extreme forms of sexual perversion, pertaining to those types of perceptions, or nightmares.
We want to become conscious of these elements in us, and, as we learn to become conscious of these subjective states and eliminate them, we really march on the path towards supra-consciousness.
Audience: These are what in psychopathology they talk about. And the techniques to get rid of them, or at least do something about them relate to spirituality. And that, once you realize these things exist, to do something about it; meditation techniques, etc. I just thought I'd mentioned that.
Instructor: To really know this in depth, study Sexology, the Basis of Endocrinology and Criminology by Samael Aun Weor. He talks about how the criminal justice system is a result of failing to really develop conscious clairvoyant psychiatrists, and also teaching delinquents how to remove these subjective forms of perception inside, by teaching them the best of yoga, Rosicrucianism, meditation, Gnosticism―teaching them the best of religion.
Now, Samael explains that the penal justice system goes hand in hand with clairvoyance, because, as the Sufis said, it is a word of justice that flows from the tongue of the servant. So, by developing clairvoyance, we become just people, and in that way, we can help individuals who killed, murdered, stole, because they felt they had to, as a result of their subjective impetus, that they're not even aware of.
Audience: These are all forms of clairvoyance though?
Instructor: Yes. We're talking about these lower three―filtered, conditioned by ego. These are forms of perception in the mind, the ego. Conscious clairvoyance, and super conscious clairvoyance pertain to states without ego, which are more purified.
Now, in relation to supra-consciousness, we find that this pertains to the level of prophets who have no ego, Turiya; Buddhas or prophets like Muhammad, who could see both the superior and inferior worlds at the same time.
The best way to explain supra-consciousness, for me, is to talk about a teaching in Advaita or Vedanta in Hinduism, the doctrine of oneness. There was a teaching given by Sivananda called Satcitananda, or "truth, knowledge and bliss absolute."
Sat is truth. So, when we do the rune Man, invoking the Lord Christ, by saying “Ommmm Tat Sat,” we are invoking the truth, the Absolute, which in Arabic is Allah, may He be exalted. We perform this by doing runes, circulating those forces to return back to Him. Tat relates to the Hebrew word ת Tav, which is the middle letter that you find in the word כֶּתֶר Kether, which is the truth. So, we say that the Father, the Lord who is in secret, is the truth, Allah is the truth, حقّ Haqq in Arabic which is one of the beautiful names in Arabic of Allah. Sat also means truth in Sanskrit, in Hinduism.
Audience: You mentioned Tav, isn't that the material plane, that has to do with the oracle of the world, Tau?
Instructor: ת Tav is the last letter of the Hebrew alphabet; it is the seal, the covenant, the truth, the perfection which we seek, after we have passed beyond the man of striving, when we become a man of contemplation, which is perfection in those degrees. This is pertaining to the Three Mountains, as we will explain at another time.
But, ת Tav relates with Satcitananda, which again is truth, knowledge and bliss; or, you could say, "the one who knows," and the act of knowledge. Or, to put it into Samael Aun Weor's terms, we have Chesed-Geburah-Tiphereth, Sat-cit-ananda. Sat is the Innermost, the truth, the Being, Hu, the Spirit of Rūḥ in Arabic. Cit is the one who cognizes or knows; this is the Divine Soul, Geburah. Then, bliss, when the human soul, Tiphereth is united with that the Monad―the Spirit and the Divine Soul―then you have happiness. That is one form of Satcitananda, at a certain level.
You also find Satcitananda in the higher Trinity: Kether-Chokmah-Binah. Kether is also Sat, the truth; Cit, the one who develops knowledge, the one who sees or perceives, is Chokmah, Christ, because wisdom means "the power to perceive," it is the one who gains knowledge' then, we find bliss absolute is the Holy Ghost, Binah, because, when man and woman are sexually united, they're working with the Holy Ghost, and that is bliss. The way that we attain to supra-consciousness, as Samael explained, is through Alchemy and meditation.
Audience: Binah is feminine right?
Instructor: It is actually masculine and feminine.
Audience: What about the Kundalini?
Instructor: We say that the Kundalini is a feminine force. But, it also relates to Chokmah, the Son of Man, within the initiate. But also with the Holy Ghost, as Shiva-Shakti, in Hinduism. Shiva is the masculine aspect of the Holy Ghost; Shakti is the feminine aspect. So, it is dual, as represented in Hebrew as Jehovah-Elohim, Iod-Havah, man-woman, God and Goddess.
Audience: So, in our society, I feel like we use the word imagination in a different way, and it is always really confused me. Basically, the way our psyche uses imagination, is not imagination at all, right?
Audience: Because, when I think of imagination, I think of, picture yourself walking across a bridge; and I've always really been confused with imagination and intuition being used together, but really that would be visualization, not imagination, right?
Instructor: People think that imagination is fantasy. But, in Gnostic terms, fantasy is subconsciousness, unconsciousness, infraconsciousness. The objective form of perception, to really know something, is conscious clairvoyance; even more, supra-consciousness.
Supra-consciousness is a state of consciousness in which the soul is absorbed by the Being, in which the one who knows is the Being, through you, when there is no you.
Audience: What about laying in bed at night, and picturing the Egyptian pyramids, while vocalizing? Is that imagination?
Instructor: Conscious clairvoyance is when you willingly imagine something such as the pyramids or an object of concentration; you are visualizing something concretely. Conscious clairvoyance is something you distinguish through practice, and you may find that you have certain degrees of clarity and insight, but really, any dream in the internal planes is conscious clairvoyance: when you awake, and you realize that you're in the astral plane―that is being conscious. That is the genuine type of conscious clairvoyance that we need. That develops in us, the more that we eliminate ego, through meditation.
Audience: And that is on another plane, you said?
Instructor: And that is really the only place that we can verify that we're developing consciousness, because that demonstrates that physically we are working and internally we are seeing on another level: we're unveiling the mind.
Audience: So, is that subjective, even when you're aware?
Instructor: It can be, because conscious clairvoyance is not perfected yet. Conscious clairvoyance has many degrees. Sometimes, we find that we may have an experience where the mind takes over, and that subconscious clairvoyance absorbs our attention, and we get lost in dreams.
Conscious clairvoyance is between the heights of heaven and really on the threshold above hell. And, depending on what we do with our perception, being mindful of our Being, we can either ascend higher or many times we identify with the mind, and we start projecting dreams.
Dreams pertain to the subconsciousness, unconsciousness and the infraconsciousness. We find that, you may be awake in the astral plane, but suddenly, you start thinking about other things, seeing other things, and begin to project.
Audience: So, subjective clairvoyance has to do with projections of the ego?
Instructor: Yes. Whereas, conscious clairvoyance is when you receive impressions objectively; there is no interference.
Audience: So, your Being gives you the conscious and supra-conscious...
Instructor: Supra-consciousness? Yes. Conscious clairvoyance, we have to learn to develop on our own. This is the path of striving to perfect our conscious clairvoyance. But also, to develop that perfect witnessing, we could say, we need to really rely on the Being. Now, aḥwāl, superior states that I have been mentioning to you, really pertains to supra-consciousness, in which there is no ego present: the soul is united with the Being, and there is only God.
So, the one who knows is God; the one who is knowing himself is the Lord; and the one who acts as cognizance at the same time is the Being. We are also part of that, we are witnessing the Lord, through the Lord. The Sufis say, "I know my Lord through my Lord."
It is really only the Being that can know himself; this is a very distinct, theological teaching given by Al-Sheikh Al-Akbar, the greatest Sufi Master, Ibn Arabi. He taught in his book, Treatise on the One Alone, Kitab Al-Ahadiyyah, that the only one that can know himself is the Lord. This is an important distinction, because the ego cannot enter there. However, the soul united, is one with the Lord, and the Being is reflected like a mirror of the soul, perfectly reflecting His image, so He contemplates His beauty.
It comes to my mind, the highest form of Satcitananda. We talk about Chesed-Geburah-Tiphereth, one trinity of the Being, truth, knowledge and bliss. Also, Kether-Chokmah-Binah, Father-Son-Holy Ghost, but, there is also Satcitananda in the Ain Soph, within the origin of who we are.
The Ain Soph is that supra-atomic star mentioned by Samael Aun Weor, that is a primordial atom from the Absolute, which is pure light, and always has been, and is inside of us. Sat is that Ain Soph, that truth. Cit is when Ain Soph has acquired cognizance of Himself. Bliss is Him contemplating Himself, through the soul. He needs the soul to be united with Him, because the soul is one with the Being. But, the problem is that we have ego. But, we can temporarily experience supra-consciousness in the Ain Soph if the Lord really wants that for the soul, if we deserve it.
You can have a samadhi, where if you meditate on the chakra Sahasrara, the crown chakra, you can project yourself in your church of Laodicea, the crown of omniscience, which is the halo of the saints, that unites with That, if that is what He wills. Then, He knows Himself, because only the Lord can know Himself.
So, when you are united with the Being, who is left? That is a philosophic question that many people have discussed for a long time, but the one who understands Himself is God, through His soul. This is known as Nirvikalpa Samadhi, the highest Samadhi. That is a form of Satcitananda; in Sufism, we call that Madhkur, Dhakir, and Dhikr: the Invoked, the Invoker and the Invocation. Dhikr, remembrance of God can mean an invocation, to really remember that presence, through a mantra, through meditation specifically.
Insight, Certainty, and Comprehension in Meditation
We included an image of a minaret, because this is what is used in mosques throughout the world to announce call to prayer, known as Adhan. They pray five times a day. We need to pray every moment. But, the meaning of the Muslim praying five times, is to maintain continual remembrance of the Being; this is the esoteric explanation of the custom. But, a minaret is a tower, meaning our brain, our pineal gland and pituitary gland, which relate to clairvoyance and omniscience. The chakra Ajna relates to the pituitary gland, the third eye, which is represented by the minaret. The Muslims cry, sing in Arabic, "Allāhu ʾakbar"; they mantralize, as a representation of remembering divinity, through mantra, sacred sounds.
We're going to explain a couple of quotes from Al-Qur'an, which teaches something about the nature of insight:
"God Most High has said, “In that are signs for those who read the signs” (15:75).
This is an exegesis from Al-Qushayri, his Principles of Sufism:
“By those who read the signs” means “for those who can see the inward state of things” or “those who have insight.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
I am going to elaborate a couple of quotes from the Qur'an, which are very misunderstood in these times. But, are understood precisely through this doctrine of insight. And, the explanation of the meaning of Muslim scriptures.
This is from Al-Imran, Sura 3:7:
"It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise―they are the foundation of the Book―and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah . But those firm in knowledge (Ilm, Marifah, Gnosis―real witnessing of divinity) say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding."
The thing is, those who seek what is metaphorical in the Qur'an, and do not know Kabbalah and Alchemy, these are the people of subconsciousness, unconsciousness and infraconsciousness. These are people who don't know how to see the signs in meditation. Signs are experiences one has, out of the body, or in contemplation (mushahadah), meditation.
It further states in Al-Baqarah, Sura 2:118:
"And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not a sign come to us?" So said the people before them words of similar import. Their hearts are alike. We have indeed made plain the signs for people who believe with certainty (Yuqinun, or Yaqin)."
The Qur'an often talks about the "abundant signs of Allah (may He be exalted),” in which are references to the date palm, the trees, the rivers, the waters, the mountains―and Muslims literally interpret this, thinking that there is God because of we have these physical things, which is true to a degree. But, these signs have symbolic meanings. For example, the date palm, the fruit of the date tree, is the Muslim equivalent of the Fig tree, the sexual power. The rivers of milk and honey, paradise, refer to the transmutation of the waters, Al-Tasnim in Arabic.
“The just shall be guests of the Mansions of Delights.
“Lying in their nuptial couches they shall direct their vision anywhere.
“In their foreheads shall shine their joy.
“They shall drink an exquisite sealed wine (the wine of light of the alchemist).
“The seal shall be the Amizcle (musk).
“Whosever desires this happiness must strive (against the ego in meditation, mushahidah) to deserve it.
“This wine will be mixed with Tasnim’s water, the precious fountain where those brought near to the Eternal will quench their thirst.” ―Qur’an, Surat Al-Mutaffifin (The Defrauding) [83:21-28]
The Three Forms of Certainty
Those who have no knowledge, who really don't meditate, say, "Why does not Allah come to us with signs?" But, signs come to those who have certainty. Sufis talk about three forms of certainty, in relation to insight. You have ilm al-yaqin, meaning the knowledge of certainty; yaqin means certainty. The science of certainty is sometimes referred to as Ilm.
Then, we have "the seeing of certainty," ayn al-yaqin. Ayn in Arabic, as well as in Hebrew, means perception, eyes, sight.
Then, we have haqq al-yaqin, “the truth of certainty."
The distinction between these three is that, in the knowledge of certainty, one has certainty of the teachings after hearing it. So, there is a Sufi master who gave an explanation about this term. His name was Abū Bakr Sirāj ad-Dīn, and he gave this explanation in the book, The Book of Certainty. He describes ilm al-yaqin, as if hearing about a description of fire; receiving knowledge, hearing about it. Then, judging by the lecture or book, what is true, what is effective, and having certainty about the teaching based on having heard it. But, ayn al-yaqin is really conscious clairvoyance; meaning, to see the truth, to really experience what this lecture or what the books and Master Samael are talking about.
Then, haqq al-yaqin is like being burned by fire; meaning, the truth of certainty is the soul is united in the Being and the soul is obliterated, and there is only consciousness in God. That is to be burning with certainty. That flame, as we saw in the image of the Buddha before, is Gibor-Ra-El, Gabriel, the Holy Ghost, or we could say, the Ain Soph, that star from which we originated.
For me, when I am lecturing, I am giving you ilm al-yaqin. You have to meditate to really perceive, and hopefully go at the heat of what we're trying to convey. But, I am also explaining haqq al-yaqin, because I had the experience in which my soul was united with the Lord, with no ego, because He wanted it; not because I deserved it, but because He wanted to show me. So, giving witness as a Muslim... I really am Muslim, because I submit to Allah, and I have born witness of my Lord, having united with that truth, and that Lord was in me. But, there was no me, there was only Him. That is haqq al-yaqin, "the truth of certainty." So, I am talking about the fire that I have experienced, and the need to really meditate, to really bear certainty of your clairvoyance.
Abu-l-Hasan al-Nuri, who we're going to quote more of, the Sufi master, said:
“Certainty is contemplation (mushahadah.)”
So, real certainty is when you, the soul, are absent from the ego, and unite back with your Being. That is genuine certainty of truth, Satcitananda.
"Abu abd al-Rahman al-Sulami reported… from Abu Said al-Khudri that the Messenger of God (Prophet Muhammad, peace and blessings be upon him) said, “Fear the spiritual insight of the believer, for he sees by the light of God.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
That is supra-consciousness. That is a Turiya, one who really has no ego, is a real believer we could say. Real faith is born by what we see, directly, not what we believe. Belief has been misconstrued. Belief in the Qur'an, to be-lieve, to be through the power of love, through Alchemy. The symbol of Islam is the Moon, as you might see in this image; the crescent moon with the star of Venus. This is the Moon of Yesod of Alchemy, guided by the star of love, the Divine Mother; that is Angel Gibril, represented there, the Angel of the Moon.
"Firasah, the precise insight of people, comes suddenly upon the heart and negates whatever might contradict it." ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is because real insight, conscious clairvoyance and even supra-conscious clairvoyance, is very direct. It cannot be contradicted: you know it directly. There is no doubt. You have an experience, you know it comes from divinity, and the mind is not divided by the battle of the opposites, trying to debate, whether it is from your Lord or not... you know it, directly.
So, the mind may try to contradict, but, especially when the experience coincides with physical facts, it is irrefutable; you cannot deny it.
"It (spiritual insight) has a kind of jurisdiction over the heart. The term is derived from “prey (farisa) of a lion.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Who is this lion? Our Inner Christ, the light of Allah, the light of unity, the light of Judah of Jehovah. Christ (Chokmah, Wisdom) is the capacity to perceive, wisdom, vis-dom, the kingdom of perception.
"The ego cannot oppose the spiritual insight of that which is usually regarded as correct and possible." ―Al-Qushayri, Al-Risalah: Principles of Sufism
As Samael Aun Weor states, we must know ourselves without the depressing processes of options. Insight comes in a flash, and you know something directly: it coincides with facts, physically, and it is irrefutable, you cannot deny it, even if the mind may try.
It comes to my mind, a certain experience that I had. And I'll give an example, but there were things that I experienced internally, before I physically learned about it, and then finding the physical facts. I am going to give some examples about that, later on.
"It exists to the same degree as one’s strength of faith: whoever has stronger faith has sharper insight.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
We have to examine, what is our level of Being, what is our level of faith, what have we verified, and what do we need to verify, so that we can work diligently, and strengthen our soul, so that we're not tempted by the devil in our mind. We have to resist ego.
Clairvoyance, Slander, and Ethical Discipline
In this next section that I am going to explain, coincides with what Samael Aun Weor wrote about in Sexology, the Basis of Endocrinology and Criminology; specifically, about the need to develop spiritual-intellectual culture, when developing clairvoyance. Because, the worst form of people are those who have developed clairvoyance without becoming good citizens. So, as we mentioned, the justice and truth of the servant must flow from his tongue, in a manner of speaking.
Really, the development of genuine insight has to coincide with ethical discipline. Really, being good citizens: not gossiping―not talking about other people―because, what has been destroying and affecting the Gnostic movement, are people who have been developing clairvoyance, and these people who have visions, and then judge other people. They have visions of other people, and then make criticisms of them, saying, "So and so is a black magician, a witch, is fallen, etc., etc." You can read about this in The Perfect Matrimony, extensively. The problem with these types of people is that they lack decency. They may have an experience about the ego of another person, but that is no reason to judge somebody.
To have experiences about another person, we should be silent about that. Perhaps we were seeing the ego of that person, as a source in a past life... It doesn't mean they are practicing witchcraft now. But, you have many people who call themselves Gnostics who are condemning other people, because they don't really follow what we call the Sunnah. The Sunnah in Islam is the life example of Prophet Muhammad: being a good person, being kind and merciful, and not judging others. The problem is that people have experiences they don’t know how to interpret; they may have insight, but they make judgements; they may not see the whole picture, they don't understand what they see. So, they may have conscious clairvoyance, but, without a strong intellectual culture, understanding the teaching and the fact that, really our perceptions may be limited. We won't fall into mistakes if we do...
Audience: What about, when you hear from others about someone who purports to be a spiritual teacher, and you know that they’re the left hand path, because it has been proven from what you've heard about them, their practices, and you warn someone about them? Is that a criticism, when you're sure that they're wrong?
Instructor: I just point to the teachings, and say, this is what the teachings say about being chaste, being holy.
For instance, there was a Sufi Master that was confronted by someone, who said, "So and so can fly in the air, has power." And, the Sufi Master said, "So what? Birds can fly. But, does he follow the Qur'an?" And the answer was no. “Shun him,” said the Master. And, if you want to correct people, correct by teaching the truth, not by pointing out people. If someone is causing harm, explain the teaching, "This is what is right." And let that person be the judge whether or not that instructor or missionary is really doing a good job.
To confront people and say, "This person is a black magician," even if he is, is wrong. We shouldn't necessarily confront people. But, speak the truth, talk about what you need to do to practice. And, if you suspect somebody is doing evil, tell the students, and explain to them what the path is, and let them judge. If they choose it, good; if they do not, that is their choice. You have to let people decide. And, the problem with people is they have insight, but, other people make judgements.
It comes to my mind Ibn Arabi, the greatest of Sufi masters, said, "Even if you have a genuine spiritual insight about another person, you should not talk about it to other people. That is satanic." To gossip is really a problem. Personally, I have been a victim of much gossip. "So and so is a black magician," well...
The thing is, that is in the past. Not anymore. We all have that past, most of us. So, we cannot judge anybody. Let he who is without sin cast the first stone...
This explains that, in order to develop insight, real clairvoyance, we have to follow the penal code, to be a good person. In the Muslim way, we talk about the Sunnah, which is the oral tradition of Islam, talking about the life of Prophet Muhammad, and the life that he lived, the example that he showed, which is very pure:
"I heard Abu Abd al-Rahman al-Sulami say that his grandfather, Abu Amr bin Nujayd, said that Shah al-Kirmani had keen spiritual insight. He did not err. He would say, “Whoever casts down his eyes before forbidden things, restrains his ego from lusts (attraction to pleasure), fills his inner being with continuous attentiveness and his outer being with adherence to the Sunnah (scriptures about the life of the Prophet Muhammad), and accustoms himself to eating what is lawful, will make no mistakes with his insight.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Again, we already explained about being good citizens, not commenting or gossiping about the life of others, if we have had experiences about others. I have had internal experiences about individuals, but I never went out of my way to confront them on the issue; let them do their thing. But, if you have insight, keep it to yourself.
Adhere to the Sunnah: be a moral person. Also, one must accustom themselves to eating what is lawful: this means to eat good impressions. So, watching a lot of television, playing video games, distractions, seeing lustful images on television or magazines, even at a glance, that is eating what is unlawful. We eat impressions; the mind eats what it sees. So, we have to transform what we receive in our mind. You can read more about that, about the mental stomach, in The Revolution of the Dialectic.
Samael Aun Weor explains in Igneous Rose, that serenity is the most powerful key to the development of clairvoyance. We are not serene if we gossip, or if we talk about our experiences about other people and that causes conflict or division. It is a serious crime, and it has happened in many spiritual groups, where individuals have experiences and then talk about it, to the point of creating conflict.
So, serenity develops clairvoyance. We also have to be aware of transforming our mind; anger destroys clairvoyance. A moment of rage poisons our perception. In that sense, we are eating what is unlawful, eating anger. We eat anger. There is a line from one of Shakespeare's plays, Coriolanus, where his mother says after his exile from the city of Rome, "Anger is my meat, and I will starve with feeding,” talking about the mentality of someone who is filled with wrath.
Audience: Steiner said the same thing. He said that it destroys the student who is on the path, the chakras specifically. He said the organs won't develop unless you control your emotions.
Instructor: Samael explained it. Anger creates a poison called "imperil," which destroys the lotus flower of the chakra Ajna. You see through anger, but that is subconscious, infraconscious, unconscious. Anger only sees what it wants to hurt, and gets pleasure from that. That is a form of seeing, but in hell, and that destroys the objective perception. Muhammad taught, the strongest among you is the one who controls his anger.
How to Develop Spiritual Insight
We have an image of the Sistine Chapel, the Creation of Adam. Jehovah, Allah, the Being is on the right. We're going to explain what you need to do to develop insight. We have a Sufi quote from Abu-l-Hasan al-Nuri. He was asked:
“What is the origin of spiritual insight in the one who has it?” He answered, “It comes from the saying of the Most High, ‘And I breathed into him (Adam) of My Spirit’ (15:29). ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is very telling, because even the Sufi names and scriptures have symbolic meaning. Hasan means “beauty.” Nuri means “light.” So, Al-Hasan al-Nuri is “the beauty of the light.” It is interesting that this Master had that name. Hasan is precisely Tiphereth, beauty, the human soul. The light is Allah, as we see in this image; Jehovah on the right, Adam on the left: beauty and light.
This image depicts how one develops insight. Notice how Adam, the man of striving, the Bodhisattva, receives from the Being. He does not extend his hand out, reach out; he receives. That is ninth state of calm abiding emphasized here. It is to be in a state of active reception; no effort needed. Instead, the Being gives, as we see actively in this image of Jehovah reaching towards the human soul.
So, the man of striving, mujahadah, on the left, Adam; the man of contemplation, mushahadah, the Being, on the right.
What is interesting about the name Nur, the Arabic word from light (Aur in Hebrew); We find that Muhammad received the Qur'an on Jabal al-Nur, “the mountain of light.” So, by raising the fire of sexual magic to the mind, the mountain of initiation, he developed light and received Al-Qur'an from Gabriel, Jibril, the Angel of the cross. That Qur'an is our inner teaching, the law inside of us, the Being we could say. This is symbol as represented by Jesus receiving the Holy Ghost and being baptized in the river Jordan; it is the same meaning, but in the Muslim way.
There is also a Surah in the Qur'an called, Al-Nur, “The Light,” which contains one of the most important verses in Muslim doctrine. It describes how the light shines from an alabaster or clear vase. This is representing the Innermost, Sat, and the glass, the Divine Soul, Chit. So, there is Kabbalistic meaning here.
But, notice how, to develop insight, one must receive from the Being. Aḥwāl, the divine states, are given to us by divinity. It is when we are really working in ourselves that we find that it is the Being who seeks us. Bayazid al-Bastami, a Sufi master, stated:
“For thirty years I had sought Allah, until I realised that Allah was the seeker, and I was the sought.”
We need to strive to a degree to concentrate. But, the insight comes from the Lord. He is the one who seeks us.
I remember once being in the astral plane, and I invoked my Divine Mother. She came in the form of a bear. A bear is a symbol of the ego, of occult enemies, waiting to fight. She showed me a radar, one of those screens where you see a radius turning, with a green light, followed by blips if there is something on the radar. And, she said, "Where are you? I don't see you here. You're telling me you keep forgetting me; I am looking for you." Pointing at the radar. And, I realized that I hadn't been remembering as I needed to.
The Divine Mother seeks us; the Being is seeking us. We have to be receptive to that, to receive the light.
What is interesting is that, there are other, deeper meanings to the development of insight here. We find the Arabic word, Adam, from the Hebrew Adam. In Arabic, Adam means "not being, non-being." We talk about the Being, and then we talk about not- being, the Absolute. The Absolute, for our common perception, if we have had the experience of the illuminating void, the perception is emptiness, not-being, but the genuine Being.
So, it says here, "I breath into Adam (the not-being) with (of) my Spirit." ―Al-Qushayri, Al-Risalah: Principles of Sufism
It is important to explain what this not-being is.
In the Kashf Al-Mahjoob, Revelation of the Mystery, it states:
“And the expression of not-being and annihilation (Fanah) as they're used by Sufis, denote the disappearance of a blame-worthy instrument and disappearing attribute in the course of seeking a praise-worthy attribute.” Al-Hujwiri, Revelation of the Mystery
So, as I was explaining, real Samadhi in the Being, the Absolute, the not-being, the primordial space in our star, means that you have to be annihilated, no ego, in order for that subsistence, Baqa in Arabic, to be developed in us, to be in the Being. That is baqa.
The fact that the Lord breathes, in a cosmological scale, within the space, as the book of Genesis teaches: the Spirit of God hovered over the face of the waters of the deep, and breathed His Spirit into that emptiness. So, on a cosmological scale, we have the creation of any cosmos, the Tree of Life of any world. But, also, inside of us―how we develop insight is precisely when we cease to be egotistical; we are empty; we annihilate ourselves in the Being. We are empty.
Samael explains in The Aquarian Message that God searches the nothingness in order to fill it.
So, by working with the breath, the prana, transmutation, we develop light inside. That is how God breathes within the emptiness of the Divine Mother space to create any world, but also inside of us, our own darkness, to create light. That is when we develop beauty, Hasan Al-Nuri; the man of striving uniting with the man of contemplation.
Audience: The intermediary would be Tiphereth, the solar forces there, right? Prana comes from there? It ties in that way too, right?
Instructor: Prana comes from the Absolute. But, it is fully expressed within in the Bodhisattva, the human soul, the man of striving, when he works.
We find that primordial light is within our semen, those waters of Genesis, which can create light within us. So, we have to work on transmuting, always, every day.
There are more quotations here, in relation to Al-Risalah, discussing the nature of developing the soul and insight.
"If someone’s share of this light is more perfect, his vision is wiser and his judgment based on his insight is more truer. Do you not see how the breathing of the Spirit into Adam made it necessary for the angels to prostrate before him? For the Most High said, ‘I formed him and I breathed into him of My Spirit, so fall down before him in prostration’ (15:29).” ―Al-Qushayri, Al-Risalah: Principles of Sufism
When we're developing ourselves, insight, we are greeted in the internal planes by many Masters, who help us. They respect us. In a manner of speaking, they prostrate before us, because we are becoming a new God, a new Buddha, a new master. So, by developing that light and forming that Spirit inside, through transmutation, the Angels help us, in the internal planes.
“This statement by Abu-l-Hasan al-Nuri is somewhat difficult, so be careful with it. In this mentioning of the breath of the Spirit, he was aiming to direct those who say that souls are uncreated.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, Jesus said, "with patience possess ye your souls." Really, we develop the soul through insight. When we are comprehending ourselves every day, every moment, we are developing life inside of us, we're creating the soul. But, if we're asleep, we're not creating; we're unconscious, walking negligence.
The quote continues:
"The situation is not as it might occur to hearts of the weak." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Meaning, those who do not meditate.
"That to which this breathing and union and separation are properly attributed is liable to influence an alteration, which are signs of the transience or transitoriness of creative things. Yet, God, Glorious and Exalted, has chosen the believers, (the meditators, who transmute), for perceptions and lights through which they come to possess insight." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, experiences and the flashes of insight in the mind when we're meditating: that is how we really believe the truth of these things.
"In essence, these are the forms of the knowledge of God. This is the import of the prophets saying, "the believer sees by the light of God." It is by knowledge and an inner vision for which God Most High has especially chosen him, and by means of which he has distinguished him from others like him. To call these kinds of knowledge and perceptions, lights, is not an innovation. And, to describe this process as breathing is not reaching far afield. What is intended is one created nature." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, we create the soul through developing comprehension. This relates to the Tree of Life, as we explained.
"Wherever the delusion of your selfhood appears―there’s hell. Wherever “you” aren’t―that’s heaven." ―Abū Sa’īd in Ibn Munawwar: Asrār attawḥīd, ed. Shafī‘ī-Kadkanī, 299
So, we need to remove ourselves, and let our Being express and guide us, to give us insight.
The Tree of Life is a symbol that we can meditate on, to really comprehend and develop our concentration. But, also to visualize, so that we can experience in the internal planes and what the Tree of Life signifies.
Now, all the references to the subconsciousness, unconsciousness, infraconsciousness, pertain to us. The Being is supra-consciousness, and the road as represented in the allegory of the cave, is the path of conscious clairvoyance.
Audience: The Sephirah Daath has the hexagram on it, there must be a reason why it is projected in a different way?
Instructor: Because Daath is precisely the work of transmutation, that is going to develop insight.
Audience: It makes it stands out, on the Tree, because of the color.
Instructor: And we use that color to represent how Daath is that secret sphere, that was not taught for millennia. It is that knowledge of developing the beauty of lights, Hasan Al-Nuri, insight.
Audience: Does Daath relate with mantras?
Instructor: Yes. With how we gestate, perform Dhikr, invocation, mantra, remembrance.
So, as I mentioned to you, we know we're developing insight, when we're doing it moment by moment. If we are not clear about what we are seeing in our psyche, it means that we are not working with our clairvoyance, but being negligent.
Every moment, we need to have that vigilance, to strive, so that, through our striving, when we have serenity of mind, we see things in our psyche that are new.
Audience: Moment to moment, you said, right?
Audience: So, driving a car, working, what ever it is you're doing, it is taking your attention, your concentration. How do you reconcile that with being aware spiritually, moment to moment?
Instructor: Remember, your hudur, your Presence, your Being is always in you, with you. So, whatever you're doing, even though we don't see Allah, know that Allah sees you. We have to remember that fact, repeatedly, so that our daily activities are a reflection of our spiritual life, inside.
To emphasize the fact that, we're only alive when we're awake, when we're observing, when we remember.
"Concerning the saying of God Most High, “Or one who was dead―we have brought him to life” (6:122), a Sufi said, “Someone who was dead of mind, but God Most High brought him to life with the light of insight, and set for him the light of divine manifestation and direct vision―he will not be like someone who walks, unconscious, with the people of unconsciousness.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
We go through our day, we don't sense our Being: we are dead. It is terrible to say but, as Samael Aun Weor explains in The Revolution of the Dialectic, the one who is not transforming impressions―being awake moment by moment―is devolving, degenerating.
So, when we're unconscious we are not alive. But, if we are paying attention, that is when we have life. When we see something in a way that is new, regarding our daily job or experience, working with another person, our mind, when we have that flash of understanding, you see something in a completely brilliant, clear, cognitive way. We are alive in those instants.
Some people experience this rarely in their life, maybe as a result of an accident. A car accident that produces such a moment of shock, that that person awoke in their consciousness, and was seeing every detail of the accident, before it ended.
We need to develop that type of awareness, no matter what happens. That is mind training, Lojong in Buddhism, striving in Jihad.
"It is said that when insight becomes sound, its possessor progresses to the level of contemplation (mushahadah, supra-consciousness)." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Imagination, Inspiration, and Intuition
Now, we're going to talk about imagination, inspiration and intuition, according to Sufism.
This is probably one of the most important quotes from this text, Al-Risalah:
"[Al-Jurayri] said that whoever does not establish awe of duty and vigilance (muraqaba, or awareness: muhadarah) in his relationship to God will not arrive at disclosure of the unseen (mukashafah) or contemplation (mushahadah) of the divine." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Everything that we're talking about here, awe of duty―we have to really feel that reverence and awe to practice, every day, to feel that reverence for the Being in every moment.
Awe of duty is to know that it is our duty to work for our Lord, no matter how difficult it is. That will lead us to disclosure of the unseen, mukashafah, and contemplation, mushahadah, of the divine. We're going to explain each of these stages.
In Sufism, the three stages that we talked about previously are known as awareness, unveiling or disclosure and contemplation. In Gnosticism, we call it, imagination, inspiration, intuition. I am going to parallel these scriptures for you, so that you see the unity of thought.
"Awareness (muhadarah) is the beginning; then follows disclosure (mukashafah), then contemplation (mushahadah)." ―Al-Qushayri, Al-Risalah: Principles of Sufism
"Imagination, Inspiration, and Intuition are the three obligatory paths for the Initiation (maqamat, the path of striving, the path of the stations or initiations).
“We reach these ineffable heights by means of Concentration, Meditation and Samadhi." ―Samael Aun Weor, Igneous Rose
Previously, we discussed concentration. What we are emphasizing here, is how to meditate, to receive new information. To meditate is to receive information. Everything that we have done previously about concentration is to prepare for that. Then, Samadhi is that state of witnessing, ecstasy. The word ecstasy, in Latin, is ex-statuo, "to stand outside of oneself." So, as the Sufi's say, "where you aren't, that is heaven." When you are outside of your subjective, subconscious, unconscious, infraconsciousness, you are entering witnessing, a Samadhi, contemplation of the divine.
"Whosoever has reached these ineffable heights of intuition has converted himself into a Master of Samadhi.” ―Samael Aun Weor, Igneous Rose
We're going to talk about the Sufi terms, but also what Samael Aun Weor explains.
Imagination is the ability to perceive images, to see, have insight of a conscious and supra-conscious nature.
Inspiration is when we see an image and we feel a reaction, a response in our heart, in our soul, about a given symbol or experience in the internal planes.
Intuition is when we directly know the meaning of that symbol, to have real cognizance or contemplation of what it means.
"In the beginning [of meditation], the disciple perceives fleeting images. Later, the disciple totally perceives all the images of the supra-sensible worlds.
“This first stage is known as imaginative knowledge.” ―Samael Aun Weor, Igneous Rose
The Sufis refer to it as awareness. So, I invite you to really reflect on the parallels here.
"This first stage of knowledge belongs to ‘imaginative’ knowledge." ―Samael Aun Weor, Igneous Rose
"Awareness [muhadarah, comes from the same Arabic root as hudur, presence], is presence of heart, which may be produced by the coming together of innumerable small proofs of what is real." ―Al Qushayri, Al-Risalah: Principles of Sufism
Meaning, visions, lights, perceptions, imagination.
"It is still behind the veil, even if the heart is present with the overwhelming power of the practice of remembering God (dhkir)." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, we see images, and we start to have flashes of insight. When we're meditating, we see people, places, things, hear sounds, even smells, visions; we're not entirely responsive in our heart, but we have these images and flashes that suddenly come to us, and we realize, we either wake up or return to our body, in meditation, after having seen those flashes. These are proofs, signs that we're developing our clairvoyance. This is a necessary and very good step; the fact that we see images means that we're stabilizing our mind, and that we're developing imaginative knowledge.
However, it is still behind the veil, because we have not really developed that real interpersonal connection to that symbol or to the visions that we're seeing.
The next stage, as cited in Igneous Rose:
“The disciple contemplates many images that are mysteries for him because he does not understand them." ―Samael Aun Weor, Igneous Rose
This is when we see symbols, and we have an emotional response. We realize, this is a teaching, perhaps from our Being, that is really insightful and meaningful to us. We feel inspired, we may feel happiness or pain, pleasure, but we don't really know the meaning of what it entails. It is enigmatic to us. The solution is to meditate further.
"Yet as long as he perseveres with his practices of internal meditation, he will then feel that the supra-sensible images produce certain feelings of happiness or pain.
“The disciple then feels inspired in the presence of the internal images. He has thus risen to the stage of inspired knowledge." ―Samael Aun Weor, Igneous Rose
And, the Sufis teach the same thing:
"After this comes disclosure (unveiling, mukashafah) which is presence which has the quality of proof itself." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Meaning, we know that this is evidence from God, from our Lord.
"In the condition the heart has no need of pondering indications or searching for the road, nor seeking protection from occasions of uncertainty (the opposite of yaqin, the knowledge of certainty, or ayn al-yaqin, the seeing of certainty, or haqq al-yaqin, that truth of certainty), and it is not screened from the nature of the Unseen." ―Al-Qushayri, Al-Risalah: Principles of Sufism
At this point, we are no longer searching for other things. We receive a symbol, and we really reflect on what this symbol means; what is it teaching us. We no longer have other options, "I received this symbol, now I have to go deeper and understand what my Being is teaching me." That is when we're inspired, and have reached ayn al-yaqin, the perception of truth.
In this image, we have calligraphy of the word Allah, surrounded by light, a Sun of truth. And, there are twelve Sufis, referencing the twelve Sephiroth of the Tree of Life, and the Absolute, Allah.
Intuitional knowledge pertains to when we understand a symbol, when we understand what the experience is about.
"Later, when he sees an internal image, instantaneously he knows its significance and the reason for many things. This is the third stage of knowledge, known as intuitive knowledge." ―Samael Aun Weor, Igneous Rose
Samael describes the Being as the Sun of Truth, the light of truth in Aztec Christic Magic. That is why we chose this image of Allah, the Sun of Truth, the Being, which the Sufis elaborate: that intuition is when you know something without any diversion, you know the meaning of the experience immediately.
"Then comes contemplation which is the presence of the Real without any remaining doubt. Suddenly the sky of one’s hidden inner being (sirr) becomes clear of the clouds of the veil, and the sun of vision (the Being, the Sun of Truth) rises in the sign of honor. The truth of contemplation is as Junayd said, “Finding the Real comes with losing yourself.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Meaning, no ego.
Audience: This is even above, the next stage after intuition?
Instructor: No, this is intuition. There are degrees of intuition, we could say, intuitional knowledge. Intuition is the level of the Being, the world of Geburah we say. But, you can have intuition, experiences in the whole Tree of Life, that pertain to imagination, inspiration, intuition.
It is important to remember that these are not plateaus; you conquer one then go to the next... you can have an experience within a millisecond, where you have the vision, you know it is a symbol, and you know what it means immediately. Other times, we just see images, we don't really feel inspired; other times, we don't see anything at all. So, if we're not seeing anything, we need to develop imaginative knowledge. But, if you have some capacity for clairvoyance, you can work with the heart, listening to classical compositions to develop inspirational knowledge. And, to develop intuition, meditate on the Being itself.
Audience: What about the practice with the aloe vera plant?
Instructor: So, the practice of imaging a plant to develop clairvoyance pertains to imaginative knowledge. Whereas, if you want to develop inspiration, meditate on music; such as Beethoven's Ninth symphony. And, if you really are meditating profoundly, you can experience what he was teaching in that piece, and that is intuition. Intuition is the world of mathematics: to know the Being, directly. And, there are levels to this, as represented by the Tree of Life.
Sometimes, when we're imagining, we're inspired by a symbol, and we don't really know the meaning. Other times, we need to meditate further, to get that meaning, that intuition. So, as I mentioned, these are not plateaus but, it can happen in one moment; it can happen over a course of many years.
I want to emphasize for you the importance of relating internal experience with physical facts, as emphasized by the following teachings of the Sufis:
"It is said that the spiritual insight of students is a thought that demands verification, but the insight of the gnostics is a verification that demands a reality." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, in the beginning, we have a hunch, a thought about the meaning of a scripture or teaching. Then, later, as we meditate, we go out of our body and investigate; then we verify what we had the hunch about, the intuition about, in relation to physical evidence.
But, then we have Gnostics, people who are really developing; people who have the experience, and then look for physical facts to verify what they experienced. Samael Aun Weor was like that for many years. He was having Samadhis and astral travels, and was trying to convey his experiences in physical terms to people. So, he had to investigate many scriptures, literature and books, to explain and verify the things that he experienced, in order to show people the real depth of the esotericism in religion.
I had an experience about the Tree of Life, before I knew Kabbalah. So, I had an experience where I saw the Tree of Life, the ten Sephiroth, before I knew anything about that diagram. Then, I asked an instructor, "I saw this image; what does it mean?" "Oh, that is the Tree of Life," I was instructed. Then I studied the books, then had that verification. So, I had that experience before I verified it physically.
Another time, I was in a fight with a black magician who did some form of martial arts on me, twisted my arm when I was trying to fight him and defend myself. This black magician told me, "I did Aikido on you." Which was the martial arts I was training with at the time. That day, when I woke up, I went to my Aikido instructor and said, "Someone I saw did a move on me, did this," and I showed him the move that this black magician did on me in the astral plane. "Oh, that is nikyo." He told me the technique. So, I had the experience before I physically learned the technique.
You can have the internal experience, and then verify it physically. That gives us more faith, because you see what you experience before you even read or learn about it physically. In terms of Master Samael, he had many experiences that, when you read his books, he is using many terms in different languages to explain his teaching, because he had an experience that demanded verification.
The rest of this quote talks about how these Masters are very observant of us. And, the need for us to really be aware of them, because if we don't see God, God sees us.
"Ahmad bin Asim al-Antaki said, “When you sit with the people of truthfulness (Turiyas, prophets in the internal worlds), sit with them in truthfulness, for they are the spies of the hearts. They will enter and leave your heart without your feeling it.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
I remember being with Master Samael, and he was teaching me something specifically, but I was starting to lose my concentration and remembrance of him, and my ego was trying to hide something from him. And he said, "No, you can't do that." He was showing me that he knew exactly what was going on in my mind. So, when you're with the Masters of truthfulness, be truthful, because they see through everything. You can't hide from a God of the heavens.
"I heard Muhammad ibn al-Husayn say… that Abu Jafar al-Haddad said, “Spiritual insight appears as a spontaneous intuition that nothing can challenge." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Real insight, when you have it, your mind can't argue about it: you simply know it. Especially when it verifies with facts, physically. Then, there is no argument. The mind may try to doubt, but it is irrefutable.
Audience: Just what you said now about, you don't have any doubts when you experience something. Then you have the people like bible thumpers, who say, all you have to do is have faith; that is their philosophy, without experience. But, what you're talking about here is having experience, and then you really have faith based on that experience; it seems like those other people come up short, or can only go so far...
Instructor: That is because those people don't even enter into the path of striving, mujahadah. As the Apostle James said, "Faith without works is dead." So, faith, as Samael explains, is direct perception of the truth, to know something without conceptualization. But, faith without works is dead. Meaning, if you don't strive, you don't work, you cannot have faith. So, you need both. Apostle James was really Muslim, if you break it down.
"What doth it profit, my brethren, if someone sayeth he hath faith, but does not have works? Can faith save him? If a brother and sister is naked and destitute of daily food and one of you says to them, 'Depart in peace and be warmed and filled,' but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself if it does not have works is dead." ―James 2:14-17
"If contradictions arise (when you feel like you have an insight, but there is contradictions in the mind, still churning), it is a simple thought, an event of the ego.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, the mind is churning and chaotic, and working through the process of mechanical associations is subjective. But, insight is lightning, it strikes the mind. You can have a vision, an experience, an insight, an understanding that comes very sporadically, out of nowhere, when we least expect it. And, there is no contradictions. But, if the mind is churning and you have that quality of cloudy, disorganized churning, impassive or indifferent mind, it means that we need more insight. That insight is a shock that gives us life. And, as Samael Aun Weor explains in Treatise of Revolutionary Psychology, we receive a form of shock to our physical selves even, our body, when we self-observe and remember our Being, the body receives nourishment; it is an energy from the Lord.
One thing I want to emphasize, is in relation to the need to coincide physical facts with spiritual experience. I will quote for you a teaching from Al-Risalah, where they talk about the need to combine study of the scriptures with practical experience. They call this in Muslim terms, Shariah and Haqiqah. Shariah is the law, which people in the Middle East interpret to be the law from Muslims in Arabia, the physical customs of their civilization. But, really, Shariah is the spiritual ethical discipline that we work with and develop, in order to develop our psyche. This is the path of striving: to be good persons, not to lie, not to steal, not to fornicate. This is Shariah, the law, the foundation.
Haqiqah is the truth, Haq is truth that we experience in meditation.
So, in the Sufi martyr, Al-Hallaj, said, "An Al-Haqq!” or “I am the truth!”―he wasn’t lying: he was expressing his Inner Being within him. There was no Hallaj there; there was only the Lord. He really reached Haqiqah, the truth. But, of course, the orthodox Muslims had him executed, because they considered it blasphemy, because Haqq is one of the names of God. So, he was saying, "I am God." But, it wasn't the man of striving saying that: it was the Being, the man of contemplation.
We need to follow Shariah, the divine law, to develop inner experience. We need both. So, it says here in the scripture:
"The divine law (Shariah) commands one to the duty of servanthood. The way the inner reality, Haqiqah, is the contemplation of the divine Lordship, mushahadah, to witness. Outward religious practice not confirmed by inner reality is not acceptable. Inner reality not anchored by outward religious practice is not acceptable. Divine Law brings obligation upon the creation, while the Way is founded upon the free action of the Real. The divine Law is that you serve Him. The Way is that you see Him.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, for us, in the beginning, we serve God, but we don't see Him yet. But, by experiencing, then we see Him, and we need to do both. We need to practice, to strive to the point of witnessing, then we know and have that insight.
"The divine Law is doing what you have been ordered to do. Haqiqah is bearing witness to what He has determined and ordained, hidden and revealed.
"I heard Abu Ali al-Daqqaq say that God's saying [in the Opening Chapter, Al-Fatihah] iyyaka nabudu―"You we worship"―preserves the outward practice, the divine Law. Iyyaka nastain―"to You we turn for help"―establishes the inner reality, the Way." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, how do we worship? By striving, by working, by meditating.
Instructor: Through performing Jihad in ourselves, the internal war against the psychological "I." And then, "To you we turn for help," meaning, once we've reached concentration of the ninth degree, we receive the help, "Then we turn to you," we receive that help from the Being, that is aḥwāl, states, insight, lights, perceptions, the inner reality, Haqiqah, the truth.
"Know that religious obligation is a spiritual reality in that it was made necessary by His command." ―Al-Qushayri, Al-Risalah: Principles of Sufism
It makes me sad that I know people who have been in this teaching for thirty years, twenty years, who have done practices for so long and, speaking with them one on one, they tell me of their desperation that they haven't experienced what that they've read about. This is terrible, because the truth is, if we are really practicing well, then we will have that experience. We need both. Our discipline has to coincide with what we learn internally. Likewise, what we learn internally strengthens our physical daily life, our ethical discipline, our conduct. Both are fundamental.
In this quote we have Mansur Al-Hallaj, who I mentioned briefly that said, "An Al-Haq (I am the truth)" states:
“The man of spiritual insight hits his target with the first shot. He does not turn to interpretation or opinion or calculation.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This means that insight or intuition, when we know something directly, there is no doubt in the mind; it is very crisp. We distinguish it be the clarity of the experience, and the state beyond our normal perception.
Lastly, we will conclude with the necessity to develop continuous consciousness, or the permanent center of gravity, as Samael Aun Weor explains in his books.
In the beginning, we have sparks. Then, we develop flashes. And, as a result of our discipline, we develop more light, day by day in our practice daily, until finally, when reaching the goal, there is only the Sun of Being, continuous insight, understanding of reality, here and now.
"No one has improved upon the explanation of the achievement of contemplation (mushahadah) given by Amr bin Uthman al-Makki. The gist of what he said is that the light of God’s manifestation falling upon the heart one after another without a break, with no veil or disruption (meaning, there is unveiling here, mukashafah, and real contemplation, mushahadah) intervening among them, resemble flashes of lightning seemingly linked together continuously. For just as the darkest night, through the repetition and persistence of lightning-flashes in it, would take on the brilliance of day, when continual divine manifestation (continuous consciousness, here and now and in the internal planes) takes place in the heart, the heart is full of daylight, and not night." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Read The Perfect Matrimony, where the Master Samael explains that in the beginning we realize that we're dreaming. Then, we realize we're awake in the astral plane. And the later, we're flying, and other times we're in the Jinn state. So, finally, through our progressive work, we are finally awakened: no ignorance.
Audience: There is a Tarot card called the Tower, which I believe is Mars, with the human beings falling down from the tower, which is an awakening or revelation, I believe. How does that fit in with all of this?
Instructor: The 16th card of the Tarot we call Fragility. It relates to the Hebrew letter Ayin. The reason why it is Ayin, the Arabic and Hebrew word means eyes, vision. The middle letter of the Hebrew word Daath is Ayin, and Daath is dual: it can take one to heaven or it can take one to hell. The problem with the card of Fragility is that the couple fornicates.
Audience: The other interpretation they have is that they use the letter Peh, and they say it is like a revelation, where you see the truth, like the lightning bolt hitting the tower.
Instructor: That thing is, with the Tarot especially, those cards were never meant for the public. What happened was that, what few teachings were given about the Tarot were stolen, and were given to the public in a very adulterated form. So, the cards that we use in this tradition...
Audience: They have to be esoteric then? And the others are the exoteric?
Instructor: A lot of the cards that are in game tables, and fortune teller type places, are adulterated. The cards that I personally have worked with in the internal planes have that intuitional knowledge and come from the cards that I verified in the literature that we have, and the diagrams that we use. But, we say that Ayin relates to the sixteenth card, because ע Ayin is the sixteenth Hebrew letter; ע Ayin is eyes, and it is the middle letter of דַעַת Daath, the work of perception is how one either rises or falls. But, in Fragility, the couple fornicates, and the tower of Babel is destroyed, they are punished by divinity.
So, those people who fornicate abuse their Ayin, their eyes, their perception, because we eat through our eyes. But also, those who fornicate lose all certainty, ayn al-yaqin, the knowledge of the truth, because they take away their energy or capacity to have that experience. That is my understanding. But, the Tarot cards were heavily adulterated. And, when I have receive tarot card readings internally, it is always from the literature that we have been using, and so I have faith in that deck.
Audience: And this deck is in the works?
Instructor: Yes, it is being published [Editor's Note: The Eternal Tarot is presently available through Glorian Publishing]. So, develop certainty, first strive, then strive to contemplate.
Audience: If I was to give my opinion, one of the most important things is really moment to moment awareness, that is really the goal; moment to moment during the day.
Instructor: And we will conclude with, "He who remembers God, in his inward states will be exalted by God in all his outward deeds."
This is a transcription of an audio lecture from The Sufi Path of Self-knowledge, originally given live at the Gnostic Academy of Chicago:
It is good, for the purpose of our studies, to discuss the nature of divine love and its practicality, its need, its importance. Simply look at the world today, at the news, and you find acts of destruction that are unprecedented, crimes that are beyond comprehension. The world is in a state of calamity that precedes a much greater state of global crisis, of which the prophets of all religions have warned against.
It is through the recognition of suffering that the student of genuine religion seeks to understand how to change oneself. If we do not change our negative interior psychological states, we cannot hope to produce the changes that we seek among other sentient beings. It is precisely through overcoming the afflictions of our own mind, its conditioning, that we can learn to transmit the light of the divine, which is within us.
The thing to remember and comprehend is the nature of the self. The real self, the Being, does not pertain to any individual, any person. The Being, the self, is not our fears, our anxieties that cause so much distress and confusion; neither is the Being our self-esteem, our pride and vanities that fluctuate and change like the wind. Our education, titles, diplomas, which we wield as intellectual arsenal to substantiate and defend our pride, does not constitute our true self either; our book knowledge really accounts for nothing when confronting the fundamental problem of psychological and spiritual transformation.
The Being is universal, cosmic. There is no individuality there, in the sense of “me,” “myself,” “I.” Within the Being is the supraconscious understanding of all things in the eternal present, beyond the projections of our worries, fears, preoccupations, ambitions, and terrestrial baggage. By learning to access the divine potential and presence of divinity, known in Arabic as hudur, we awaken to our genuine self-awareness, muhadarah. By learning to pay attention, here and now, we discover the very obstacles to our own development. Through recognizing the conditions and faults of our mind, we learn to become truly transformative in a very practical sense.
In this awareness, we do not simply wish for a better state of humanity, but actualize it, here and now, for the betterment of others. This is something we can practically manage, and see its results. Therefore, this work is not something ambiguous, not vague; it is not suppositional. It is concrete, factual. For as Samael Aun Weor wrote, “Gnosis is lived upon facts, withers away in abstractions, and is difficult to find even in the noblest of thoughts.”
Through this work, we can see the clear effect of our actions upon others within our daily life, either to our benefit or detriment. There is no need to believe in spirituality, some vain utopia that someday things will get better. Instead, we learn to produce positive results for the happiness of others, serving divinity in every thought, word, and deed.
As we are going to explain in this lecture on divine love, faith is conscious knowledge. It is experience born from energy and action. It is what we know. To believe in something is really useless. To not believe in something is also useless. To invest our mental or emotional energy into a concept does not change the daily reality of our suffering; it does not help us to acquire cognizance of the purpose of life.
We may really believe in Jesus, Buddha, or Muhammad with our hearts, yet we continue to feed anger, resentment, and all the degenerate qualities of the psyche that cause harm. We use the very energy that can give birth to the soul for our defects. To believe or not believe in a tradition, guru, or sheikh, is mistaken, because it does not address how to consciously control the energies that can awaken our perception, so that we do not need to believe, but can seriously know.
We must learn not to wash our hands in justification, as Pilate allowed Jesus to be crucified, whereby he stated, “I am innocent of this man’s blood.” All of us have Pilate inside, washing our hands clean of culpability, while in truth we allow our most destructive habits to crucify divinity within our hearts.
It is also not in believing in some prophet or deity that we will be saved. As the Apostle James taught, “Faith without works is dead.” Believing in Prophet Muhammad, with our intellect or heart, as a concept or emotional quality, will not redeem the soul, the consciousness. To have genuine faith in a tradition is to know from experience the principles it contains. So, if we have consciousness of what Muhammad taught, what the prophets taught, and if we practice their teachings, we will develop the consciousness thoroughly. But belief is another thing; to think something is true or not is irrelevant.
Attending a church, mosque, or synagogue does not make one spiritual. Having direct experience of divinity does. Being part of a physical group is insufficient for objective self-knowledge. We need practical and transformative knowledge applied to daily living. But not only that, we need to apply what we learn. Therefore, the tradition we study here is filled with innumerable practices geared to awaken the consciousness. But if we just read the knowledge and don’t apply it, we won’t have real faith. We will be stuck in belief.
The Definition of Divine Love
Many people toss the term “divine love” around in so-called spiritual circles, and have many concepts about it. All of this is very sentimental, like hallmark cards. Many people have a lot of ideas about what love is, and can write very beautifully and convincingly about it. Yet if we go very deep within meditation and awaken our consciousness within the superior worlds of nature, which we access when we dream, we will find that people write about love in accordance with their psychological conditioning, self-esteem, fears, and insecurities.
Genuine love is selfless. There is no ego, no “I” present. Love only gives of itself for others, without any concern for how one appears, one’s self-image. This is essential in our study of self-knowledge, as especially presented within Sufism, because it is the universal sense of Being, wujud, that connects us with all beings. This is most important within the perfect matrimony, the sexual union of two beings, one who loves more and the other who loves better; sexuality is the full manifestation, inspiration, and expression of Allah, divinity. Sexual union is the science of Alchemy: Allah-Khemia, the chemistry of God.
In love, there is no concept or reasoning. Love simply is. A true marriage, before divinity, therefore, is between husband and wife, when man and woman sexually unite. Paperwork means nothing. In most cases marriage papers constitute legalized prostitution and have nothing to do with love. Marriage exists when a man unites with a woman in sex; this is a literal, psychic, and spiritual communion of souls.
The Sufis poets have always utilized sexual and erotic language to describe the soul’s unification with the divine. Yet few people realize that this language is also literal; that when husband and wife connect sexually, they become a terrifically divine being, capable of creating life. If the couple knows how to conserve that sexual energy and not expel it, they remain in Eden, a Hebrew word for bliss. Their love remains intact, pure, and chaste. If the couple is sensual, carnal, and animalistic, they will be kicked out of paradise.
As Christ spoke through the mouth of Jesus, “Before Abraham was, I Am.” Only divinity can say this word, “I Am.” But when a married couple unites out of selflessness, compassion, and true remembrance of divinity, then the Being, Allah, is fully manifested there.
Mansur Al-Hallaj, the great Sufi master, once stated, “An al-Haqq!” or “I am the truth!” in Arabic. This got him in trouble with the orthodox authorities, who were scandalized that a terrestrial person would refer to himself with one of the sacred names of Allah. It is the equivalent of saying, “I am God!” Jesus said the same thing and was thereafter crucified. What occurred in both cases was that divinity, whether named Jehovah, Christ or Allah, manifested within those initiates. Both Jesus and Al-Hallaj became vehicles of divine love and being, and had reached the heights of mastery through working in the perfect matrimony, in the science of Alchemy. Through sexual union, Jesus and Mansur could develop their complete divine potential.
Sadly, Mansur was tortured and executed. However, like Jesus, he was completely free of ego and conditioning before his physical death, which is why his poetry and light were intense during his final hours.
Only the Being can say, “I Am.” The Being is divine love, the intelligence of all creation, of all the cosmos. But we can become vehicles of Allah when working in Alchemy, the chemistry of God, which is the perfect matrimony. This is how we can fortify compassion and eliminate many defects from our nature, so that our consciousness irradiates with selflessness and abundance.
The Sufi-Christian mystic poet known as Kahlil Gibran spoke beautifully about the sexual nature of divine love in his book The Prophet. Even the name of this poet deserves reflection, since Hillel in Hebrew means “Praised or Glorified One,” a reference to the star of dawn, Lucifer, the sexual potency. Gibran reminds us of the Rune Gibur, the swastika or cross in motion, emblem of sexual alchemy, whereby the energies of sex inflame and illuminate the chakras of the body, causing them to spin as the swastika in movement. The cross is also a sexual symbol representing the vertical phallus and the horizontal uterus. This forms Gibur, the strength and chastity of God, known as Aun in Hebrew: Gibur-Aun, Gibran.
The following quotation is from the chapter “On Love.” I will provide some comments in between the lines to provide understanding, since this poet is a great Kabbalist and psychologist of the Sufi tradition.
Then said Almitra, "Speak to us of (Conscious) Love."
And he (Almustafa, the Chosen and Beloved of الله Allah) raised his head and looked upon the people, and there fell a stillness upon them. And with a great voice he said:
When love (גדולה Gedulah, the Spirit, the Innermost) beckons to you follow him,
Though his ways are hard and steep (through the path of the spinal column, the reed or staff of initiation).
And when his (solar) wings (that open upon the Caduceus of Mercury) enfold you yield to him,
Though the sword (of Kundalini) hidden among his pinions may wound you (your ego).
And when he speaks to you believe in him,
Though his voice (the Voice of the Silence) may shatter your (egotistical) dreams as the north wind lays waste the garden.
For even as love (גדולה Gedulah, the Spirit, the Innermost) crowns you (with a crown of life, כתר Kether, the Father; Revelation 2:10) so shall he crucify you (through initiation). Even as he is for your growth so is he for your pruning (of your inner tyrant, your egos; Isaiah 25:5).
Even as he ascends to your height (of the Tree of Life) and caresses your tenderest branches that quiver in the sun (the Solar Logos: כתר Kether, חכמה Chokmah, בינה Binah in Kabbalah),
So shall he descend to your roots (at the tree of زقوم Zaqqum, the tree of death in Islam, the Klipoth of Kabbalah, the inferior worlds) and shake them in their clinging to the earth (מלכות Malkuth).
Like sheaves of corn (plants which assimilate the Solar Christic Force) he gathers you unto himself (He strives to unite all the diverse parts of the Being, to achieve tawhid, unity of God).
He threshes you (provides you ordeals) to make you naked (innocent, like Adam and Eve before the fall).
He sifts you to free you from your husks (egos, Klipoth, shells).
He grinds you to whiteness (through the wheel of Karma).
He kneads you until you are pliant (in contemplation and meditation);
And then he assigns you to his sacred fire (the Kundalini awakened through the perfect matrimony), that you may become sacred bread for God's sacred feast (the sacred initiations within the temples of the Superior Worlds).
All these things shall love (גדולה Gedulah, the Spirit, the Innermost) do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart (the Universal, Abstract Absolute Space, the Spirit of Life Free in its Movement).
But if in your fear you would seek only love's peace and love's pleasure,
Then it is better for you that you cover your nakedness (your shame born from fornication, as Adam and Eve were after the fall) and pass out of love's threshing-floor (the ordeals of a matrimony and of initiation),
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love (גדולה Gedulah, the Spirit, the Innermost) gives naught but itself and takes naught but from itself.
Love (גדולה, the Innermost) possesses not nor would it be possessed; For love is sufficient unto love (for "my God is God," אליאל). When you love you should not say, "God is in my heart," but rather, I am in the heart of God (the Absolute Abstract Space, الله Allah)."
And think not you can direct the course of love (the straight path of the Bodhisattvas), for love, if it finds you worthy, directs your course.
Love (גדולה Gedulah, the Spirit, the Innermost) has no other desire but to fulfil itself.
But if you love (consciously) and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night (the Divine Mother Space).
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully (to die to the animal ego with happiness and contentment).
To wake at dawn (for runes, meditation, and esoteric exercises) with a winged heart (or the longing to know divinity) and give thanks for another day of loving (through a perfect matrimony);
To rest at the noon hour and meditate love's ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved (الله Allah, the divine) in your heart and a song of praise upon your lips. —Kahlil Gibran, The Prophet
To obtain the supreme heights of initiation, we must work in a matrimony, which is the path of sacrifice, the cross. This is how our inner spirit, Gedulah, the Innermost, receives powers, and riches, and glories, through the work of His human soul or bodhisattva.
A true matrimony is one born of selflessness. There is no desire that says, “I want,” “I crave,” “I need.” Love does not demand ultimatums of the other. Conscious love only knows how to provide for the beloved, and is willing to provide even the last drop of his or her blood for one’s partner. This is the type of consciousness between Jesus and Mary Magdalene, Rama and Krishna, Muhammad and A’isha, and other sacred matrimonies.
So if we’re married, we aspire to those heights of spirituality, because most of us are selfish. Yet through training this can change. It is easily obtainable when there is some degree of love and comprehension between the couple, since love grows the more it is nourished and fed, and the more our animal ego, desires, and conditions are annihilated.
The Trainings of Sufism
So, we previously discussed the demarcations of instruction as given within religious traditions, specifically within Sufism. Religion can be divided into three classes or categories of instruction and practice, whether introductory, intermediate, or advanced, otherwise classified as exoteric, mesoteric, and esoteric.
The Sufis denominate the first level of teaching as Shariah, which in spiritual studies does not pertain to the punitive or repressive laws of Muslim countries, but pertains to our conscious psychological discipline that we engage with to curtail negative thinking, negative feeling, and negative action.
Likewise we talked about Tariqah, the intermediate or mesoteric aspect of religion. Tariqah simply means “path.” It is the way that follow and practice, a path that winds from oasis to oasis within the desert of our life, the wasteland of initiation. It is our practical work that we fulfill day by day, moment by moment, for the benefit of others.
Marifah means knowledge, and is the Arabic word for gnosis. We also have Haqiqah, which is the truth. Marifah and Haqiqah can be described as two aspects of the same dynamic, since for the truth to be realized, we must have knowledge, expedient methods for transforming the psyche, and to have knowledge, we must comprehend and realize.
Buddhism divides these three categories as the Shravakayana, Mahayana, and Tantrayana, the introductory, greater, and supreme vehicles. Shravakas are those who listen to the spiritual teachings for the first time. Such persons practice spirituality for their own well-being. But with the Mahayana, or greater vehicle, one works less for oneself and more for others. In Tantrayana, one works solely for all sentient beings.
The same in the Sufi model. In Shariah, the practitioners work to stop their own suffering and to cease causing harm because such actions produce harm within them. In the path of Tariqah, that of divine love, we work on ourselves for the benefit of others. We can then say that the last two degrees or trainings of Sufism, Marifah (knowledge) and Haqiqah (Truth) are combined as one and constitute the highest aspect of any teaching, the most expedient methods of transformation, and also the highest levels of understanding and knowledge.
So these trainings entail their own forms of discipline, in varying degrees. Shariah is ethical discipline, mind training, whereby we comprehend and eliminate defects so that we don’t harm ourselves. We are taught to not lie, to not steal, to not commit fornication and adultery, to not ingest intoxicants or drugs, alcohol, etc. We avoid taking in elements that are contrary to our spiritual work. We clean the temple of our body, heart, and mind so that the Being can officiate. We learn not to kill, not only physically, but with speech.
When we speak sarcastically and humiliate our neighbor, we make blood rush to his face. This is a form of bloodshed and killing, whereby we are killing a person’s self-image. This is wrong. All religions teach us against negative behaviors of this type. As Prophet Muhammad taught, “The strongest among you is he who controls his anger.”
Each religion has its own set of commandments that it gives. Again, these laws are not punitive: “Do this or be punished!” That is something very superficial and does not produce real development in the soul. Following external laws is one thing, but being a law unto oneself is another.
This does not indicate that we can do whatever we want, but that we follow the internal law of divinity, which is harmony, peace, and health. We simply depend on no one to do this work, only the Being.
This training is known as ethics. Ethics is different from morality. What is moral in one country is immoral in another. Simply look at the differences between North America and the Middle East. Ethics is knowing how to act appropriately for the benefit of others in any circumstance. Compassion is within all religions, all ethical disciplines, especially Islam. The punishments for adulterers and fornicators in Surah Al-Nur, “Surah of the Light” within the Qur’an, for example, is a symbol of how to work against the ego. Flagellation and the removal of thieves’ hands is a representation of what we must do to our ego, for as Jesus taught, “If your left eye offend you, pluck it out, lest your whole body be dragged into hell.” By denying our ego, by waging a holy war against our desires, defects, vices, etc., we generate light.
Scripture is written in symbolic language for the consciousness. If people take these punishments literally and physically harm others, this is something else and different.
The Qur’an has many allegorical verses which we need Kabbalah, alchemy, and intuition to understand, as indicated in the following Surah al-Imran, verse 7:
It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] literal - they are the foundation of the Book - and others allegorical. As for those in whose hearts is deviation [from truth], they will follow that of it which is literal, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge (Marifah, alchemy and Kabbalah) say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding (Binah, Intelligence in Kabbalah). —Qur'an
The other two degrees of these trainings are based on Shariah, the law, and mutually support each other. If one has no ethical discipline, one cannot follow the path, Tariqah, and achieve understanding and knowledge (Marifah) of the truth (Haqiqah). All three trainings integrate and constitute three aspects of one whole. However, the path is presented in these degrees due to the capabilities, dispositions, and needs of their practitioners.
Marifah is sexual knowledge, alchemy, known as Tantra in the east, the principle of Tantrayana. A matrimony is not only the basis of physical life, but spiritual life as well. When we work in a marriage we can harness the most potent energies of the universe for the development and awakening of the consciousness.
The Sufis use erotic language to describe union with God, whereby the soul is lost in the ocean of love. When a couple is sexually united, husband and wife lose their identities and become lost within the ocean of the creative sexual energy. There is no “me,” “myself,” within two practitioners of sexual magic who deny their egos, who learn to annihilate egotistical desire (through fana in Arabic) to be, to subsist (through baqa in Arabic) within the creator (Al-Khaaliq).
Who is it that creates in us? The sexual energy, the power of divinity. But how we create depends upon whether we follow divine love and will or our own egotism and desires.
While the Sufis used clear, erotic language to describe the path of alchemy, many people do not realize that this love is also physical, literal. Divine love is manifested through husband and wife in sexual cooperation, in sexual magic or Alchemy.
This is the power of Baqarah, the sacred cow, a symbol of the Divine Mother in Hinduism. She is the serpentine power of Kundalini that the tantric practitioners work with. Therefore, with great respect and veneration, Muhammad became the vehicle for transmitting the second surah of the Qur’an, “The Cow,” or “Heifer,” the longest Surah of the Qur’an. The Qur’an means “The Recitation,” the mantralization of the sacred verb. The power of speech esoterically refers to the power of the bull or cow. When couples pronounce mantras in sexual union, they are learning to unite with divinity completely, to remove the conditioning of the psyche and the mind to liberate soul from conditioning, through the power of love.
To understand the trainings of Sufism, we can refer to the Sufi master Ibn ‘Arabi. He explained that in the path of Shariah, “Yours is yours and mine is mine.” That which belongs to you is yours. That which belongs to me is mine. There is a sense of separation whereby we are working individually for our own spiritual benefit and goals.
In the path of Tariqah, “Mine is yours and yours is mine.” There is a shift of perspective, whereby we focus on the spiritual community and the benefit of others. There is a degree of selflessness and compassion present whereby we can help one another in a genuine sense, without major interferences from our egos, nafs, or defects.
Regarding Marifah, knowledge, Ibn ‘Arabi states that “Nothing belongs to you or me.” In truth, we don’t own anything. All abundance belongs to divinity.
Regarding Haqiqah, the truth, Ibn ‘Arabi stated, “There is no you or me.” Meaning: there is only God, divinity, the Being, Allah.
Remember when we said earlier that “Wherever your sense of self is, that is hell. Wherever you aren’t, that is heaven.” There is no egotism, self, or sense of “I” within the Being, as we presently know in ourselves. The Being is as different and incompatible to the mind as oil is to water.
Divinity, the real Being, is the Absolute Abstract Space, the emptiness of enlightened cognizance, the pure light of Adi-Buddha, Ain Soph Aur in Kabbalah, which to our present sight is darkness, but for the self-realized masters is the uncreated light of the unknowable divine.
This divinity is selfless, but constitutes the true universal individuality, or better said, supra-individuality of any master who learns to incarnate and develop that force in themselves, so that there is no self, only the truth, al-Haqq, as proclaimed through Mansur Al-Hallaj. Divinity is one and absolute, as proclaimed through the Muslim Shahidah or testimony of faith: “There is no god but God.”
Anyone who wants to comprehend divinity must fulfill the three trainings. Again, these are not something rigid and dogmatic. These are practical steps. We must begin where we are at, with Shariah, ethical discipline, since we have a lot of selfishness and desires that keep us from knowing divinity. As we develop light, we can then provide that light of compassion for others in the path of Tariqah. By serving others completely, we follow Jesus, Buddha, Krishna, Moses, Muhammad, on the path of Marifah and Haqiqah, knowledge and truth.
In Shariah, we serve divinity in ourselves. In Tariqah, we serve divinity in others. In Marifah and Haqiqah, there is only divinity everywhere and within ourselves. There is no “I,” but only the awakened state of consciousness free of conditions.
The Three Brains
In the path of self-knowledge, we deeply study what in gnosticism is called the three brains. These are three centers of psychological, energetic, spiritual, and physiological activity. The term brain in gnostic studies does not simply pertain to the physical matter within our skull. But a brain, esoterically speaking, is a machine that process certain psychological states, or qualities. It’s a type of mechanism.
We have an intellectual brain, which is where we process thought, mind, concepts, reasoning, ideas, theses and antitheses, and hopefully synthesis.
With the emotional brain we process sentiment, like, dislike, feeling, hope, longing, fear, etc. It pertains not only to just those psychological states, but to our heart and its nervous systems. The heart is a very sensitive organ and has intuitive capacities that are unlocked through the science of alchemy.
We have a third brain all throughout our spinal column, the brain of action, and which is divided into three principles, dynamics, or qualities. We have the center of movement at the top of the spine, whereby we process all our movements in our body. We have the instinctual center relating to the base of the spine, relating to our impulses, will, actions, desires. The most potent center pertaining to the spinal column is sexual, the sexual center or sexual organs. The sexual energy is the most potent force we carry within our body. The third brain can be therefore synthesized as the motor-instinctive-sexual brain.
Why discuss the three brains in relation to Sufism and divine love? Because to love the divine, we must become fully conscious of all these aspects of ourselves, and to give everything to God through renouncing negative habits and psychological states, whether through thought, feeling, or impulse. We can only learn to transform our psyche when we become conscious of our three brains. We become conscious of divinity likewise through the management of these parts of our body and psyche.
The three brains are a machine, a car that we must learn to handle and drive, if we want to safely arrive at our spiritual destination. Dreams of driving a car can symbolize how we use the mind, heart, and body appropriately or inappropriately. See how you drive in your dreams to know how you are doing!
Jesus taught us about the three brains in the gospels when a Jewish Pharisee tried to discredit the master before the public:
And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
He said unto him, What is written in the law? how readest thou?
Jesus said: Thou shalt love the Lord thy God with all thy heart and with all thy soul, and with all thy strength and with all thy mind; and thy neighbor as thyself. —Luke 10:25-27
The heart is the emotional brain. The soul is willpower, the human consciousness beyond thought, feeling, and bodily sensation. This will must dominate our thinking, feeling, and action. Our human consciousness or willpower is mostly conditioned by nafs, egos. But there remains a free portion of this consciousness, which we call the Essence, that must liberate the conditioned consciousness, as we explained previously.
We also must love God with all our strength, meaning: all our vitality or sexual energy. When we wake in the morning, we are rejuvenated by our vital energies, renewed through the process of physical sleep. This depends upon how we use the sexual force, because if we squander this energy, we will become weak, mentally, emotionally, physically, and spiritually.
Sexual energy gives us life. This is easy to see physically. The physical birth of a child is contingent upon the union of man and woman. By using the virile force, the sexual energy, husband and wife can create a human being. Likewise, the spiritual human being can be created in us through that same energy. We would not be here if it weren’t for the creative force, the power of the Holy Spirit as denominated by the Christians.
It’s interesting that the root word for virility is virya, warrior, someone who is spiritually and physically strong. Likewise, virtue is born from virility. How we use our sexual, emotional, mental, volitional, and conscious energy can grant us union with divinity, if we know how. Therefore the gospel states, “Love thy God with all thy strength.”
By conquering the sexual force, we become virya, warriors, mujahidin, strivers in spiritual warfare as taught within the Muslim tradition. This is a war against the ego and desire, against our nafs, defects. Through transforming the sexual energy within us and giving it to divinity, we acquire divine virtues and develop self-knowledge.
Faith and the Solar Force
By working with the sexual energy, we develop genuine faith, since this energy awakens consciousness and gives us direct knowledge of the mysteries of life and death. This is the science of transmutation, from the prefix trans, “to carry over, transport,” and mutation, mutate, “to change dense material forms into energy,” into spiritual force. Transmutation is the alchemical science of transforming our conditioned psyche into liberated consciousness, by transmuting the seminal matter or waters into cognizance and light.
We’ve included in this image the famous symbol of Islam, which is the crescent moon and the star of Venus, the star of love. We have juxtaposed with this image the Assumption of Mary, who is standing on a moon with her head crowned with twelve stars.
The power of the warrior, the virya, born from one’s virility, is in itself symbolized by the crescent moon. In Kabbalah, the moon relates to the sphere of Yesod, the second sphere from the bottom of the Tree of Life. Yesod means “Foundation” and is constituted by our sexual energy. It is the foundation of spiritual life. The Tree of Life is literally our spine, and Yesod is the sexual organs, since without our spine we would be invalids, incapable of functioning in life in a complete sense and not without special assistance.
We can likewise transpose the image of the Tree of Life on a human being, where the first trinity relates to the head, the second trinity to the heart, and the lower trinity to the sexual organs and thighs of the human being. This diagram relates to the three brains in many interesting ways.
With the moon, we think of lunar cycles, mechanicity, and forces in nature, as well as repetition. The moon is also a symbol of the mechanicity of the mind, the ego, the nafs. Our psyche is a moon, meaning: our habits are very ingrained. Whether we like to smoke or drink, to engage with specific types of conversations or discussions, we are habituated and fixed on certain behaviors due to the sleep of our consciousness. These habits and ways of being, some harmful, some not, constitute the conditioning of our psyche. They are mechanical and lunar, not belonging to the physical moon, but to our egotistical psychology. The mind is a moon; it only knows how to engage with its own conditions and desires.
But of course, in this image we have something very beautiful. The star of Venus above the crescent moon relates to love. Venus is the goddess Freia amongst the Nordics, which is where we get the word “Friday,” the holiest day of the week for Muslims. Likewise. sundown for Jews who celebrate the Sabbath, or Saturn-Day, Saturday.
This Freia, this Venus-Aphrodite, this goddess of love is the Hindu goddess Kundalini. She is the Divine Mother, the feminine aspect of our inner divinity. As we mentioned the Hebrew word Elohim, El is masculine, God; Eloah is feminine, Goddess; and Elohim, with Iod and Mem added to the end of Eloah, is Gods and Goddesses: Jehovah, or Jah-Chavah. Jah is the Divine Father. Chavah is the Divine Mother.
The Divine Mother is essential for our spiritual work, whom we must comprehend and experience very deeply to achieve self-knowledge. She is the power that can help free us from our defects. She destroys our defects after we have comprehended them completely in meditation. She liberates the soul from conditioning through wielding the powers of the moon, the sexual energy. She is the sacred heifer, the Cow, Al-Baqarah, immortalized through the longest Surah of the Qur’an. Surah Al-Baqarah relates how the leg of the heifer has the power of resuscitating the dead to bring them to life. This is highly symbolic, of course.
She also transforms the moon of our mind into the sun of understanding. She is Mary, Miriam in Hebrew, which literally means “to raise.” She raises us from spiritual death into the heights of spirituality. She is the energies that rise from the moon of our body, the sexual organs of Yesod, up the spine to the brain to produce the halo of the saints.
In sacred art, we often see the prophets and saints with halos like the sun, because they’ve transformed the lunar energies of sex into the solar energies of the Christ force, to saturate their minds completely with that power. This is the Kundalini of Hindustan.
The illumination of the mind relates to the mysteries of Halloween, Hallowed Evening. For this holiday, we take the pumpkin gourd mentioned in the Book of Jonah, clean out the muck, the guts and filthiness of the gourd itself. This represents how we must purify the filthiness of the mind. This is to place a candle, the light of understanding, inside that mind to illuminate it. This is how our evening, our darkness, is hallowed and enlightened.
But first you must go through all the visitors at the doorstep, dressed as ghouls and goblins, our own defects or nafs, who ask us, “Trick or treat?” In reality, you don’t want to be tricked by your own mind, but to treat yourself to the divine mysteries.
Miriam is the one who cleans our mind, our gourd. She is the one who gives us faith, and faith is a solar force. This solar force is born from our seminal waters, the waters of sex, the sexual matter, from which the energies rise within the spine to our mind. The Hebrew word for water is מַיִם Mayim, relating to מרים Miriam, since if you add the letter R, ר Rosh in Hebrew, to Mayim, you spell Miriam.
The word believer in Islam is al-mumin. The plural form is al-muminin. The resemblance of this term to מַיִם mayim, water, is striking, since a true believer works with the power of Yesod, the seminal waters. This is how we generate faith.
Faith is a force that guides us when we work with Miriam, our Divine Mother, to transform the moon into a sun. To be a true Muslim or believer is to be through the power of love, to be through lieve, love, the libido. You see this hidden in the symbol on top of every mosque. Very cryptic, but clear when you know alchemy and kabbalah.
We must be through the power of love, to be conscious to transform all our mechanicity into love, into consciousness. All conditionality must be transmuted into liberated consciousness; everything must be performed and given to divinity. This is how we awaken and know divinity for ourselves, developing conscious knowledge, real faith.
The term belief, as it is used now, has no meaning or purpose in esoterism. To think or feel something is true does not signify consciousness of that given thing. Therefore, we like to use the term faith in this tradition to be clear about our meaning, which is energy and will applied to action.
Here we think a note upon faith should be of interest. Initiates say that its meaning has been misunderstood. Faith, as the world uses it, possesses no spiritual nature; though in the secondary system [the work with sexual energy] it means power and energy applied to action. All success in Yoga [religion] comes from this application; for the true quality of faith is a Solar force that illumines the mind and attracts to it atoms of power and energy. More human wrecks have resulted from the misconception of this quality than man realises. —M. The Dayspring of Youth
People just sit on their couch and think that by believing in divinity, everything will be fine. One must learn to be conscious through the libido, the creative power of Yesod, and to apply it consciously. This is how we submit to God (perform Islam, submission).
Jesus provided the parable of the mustard seed, which is small, but has the potential to become a great tree. All that is possible for the fruition or development of a giant tree, a tree of life, is within the seed. Also, we are in a potential state within our sexual seed, the sperm or ovum, to become complete spiritual beings who are not influenced by the moon, by mechanicity. That seed can only develop when masculine and feminine matter are united, when the virile force of man and woman are combined; this will help to generate consciousness and solar faith. The moon can therefore become a sun, a solar entity.
When Jesus used this word in the sentence, “If ye had faith as a grain of mustard seed,” He meant that one could work miracles if one possessed the atomic energy contained within a mustard seed. But in this world of illusion this is reversed, and the weak man sits still and believes that all will be applied to him if he has faith. It is not a force that should only be applied to religious belief. It is the power of the Innermost [the divine, Allah] working through the densities of our bodies, and the more we respond to it the greater will be our powers. —M. The Dayspring of Youth
All our psychological, emotional, psychic, spiritual, and physical action is generated by the seed, the seminal matter. If we learn to take that force and transform the seed into Christic energy, we can give birth to the purified soul. Sex is the power of religion and divine life. Therefore Samael Aun Weor wrote in The Perfect Matrimony:
It so happens that people think that by belonging to this or that faith, to such and such religion, or to one or another sect, that they are already saved. Naturally, this is false. A seed never germinates because of what a person believes or stops believing. An insect is never born because of what a human being thinks or stops thinking. A man is never born from the parchment of theory. This subject matter is sexual and in this, the Angel is no exception. —Samael Aun Weor
This is the meaning of the second birth, to be born again as Jesus taught to Nicodemus. We must be born again of water and spirit. People think that one simply gets baptized by physical water and then believes in Jesus and then one is done. He said that “That which is born of flesh,” through the common sexual act, “is flesh.” A physical child is born from the animal orgasm, the sexual act culminating with seminal emission. “But that which is born of spirit,” through the sexual act with seminal retention of the waters, “is spirit.” If the couple knows how to conserve that water, that energy and redirect it, they can give birth to awakened consciousness and eliminate defects. This is how the moon is transformed into a sun.
This is the path of the cross, the vertical phallus joined to the horizontal uterus. It is upon this cross or within this crucible that we can die to our defects, that we can be cleansed by the fire of Christ, the fire of sex, ignited through divine love. When the couple unites, the fire ignites, inflames the mind, the heart, the psyche, and provides the capacity to unite with divinity, to create spiritual life.
The Muslims of course use different symbols for their religion, the crescent moon and star of Venus, but the same alchemical meaning is there. Ritual cleansing with water (wudu) is a common preparatory act before performing salaat, (daily prayer). This signifies that the initiate is transmuting their sexual energies to awaken the capacities of the heart.
The Symbolism of Water
Water is a prominent symbol in many world cosmogonies, particularly the Book of Genesis, the Bible, and the Qur’an. The creation of the earth and its emergence from the seas of creation, as told in Genesis, is allegorical. It represents the birth of the soul, new vehicles that the soul can inhabit as it rises upon the Tree of Life. Each Sephirah represents a new land that we must conquer, that we must create within ourselves, through alchemy.
The waters symbolize the power to generate, to create. Within us, our capacity to create physical and spiritual life resides in our waters. It is the source of pleasure, redemption, and the elevation of the soul to paradise. As the Qur’an teaches us in Surah al-Waqiah, the Inevitable, about the fate of those who transmute their waters:
In the Gardens of Pleasure,
A [large] company of the former peoples
And a few of the later peoples,
On thrones woven [with ornament, the solar bodies or garments of reverance],
Reclining on them, facing each other.
There will circulate among them young boys made eternal
With vessels, pitchers and a cup [of wine of transmuted sexual energy, Kundalini] from a flowing spring (of Yesod) -
No headache (suffering) will they have therefrom, nor will they be intoxicated (with fornication and adultery)-
And fruit of what they select (from the Tree of Life)
And the meat of fowl, from whatever they desire.
And [for them are] fair women (Nirvani woman) with large, [beautiful] eyes,
The likenesses of pearls well-protected,
As reward for what they used to do (for being chaste).
They will not hear therein ill (fornicating) speech or commission of sin (lustful desire)-
Only a saying: "Peace, peace."
The companions of the right - what are the companions of the right?
[They will be] among lote trees with thorns removed
And [banana] trees layered [with fruit]
And shade extended
And water (of transmuted sexual energy) poured out
And fruit, abundant [and varied],
Neither limited [to season] nor forbidden (as the fruits of the Tree of Knowledge were forbidden),
And [upon] beds raised high (wherein the sexual act is treated with respect).
Indeed, We have produced the women of Paradise in a [new] creation
And made them virgins (Venus-Uranias or Urania-Venuses, female initiates),
Devoted [to their husbands] and of equal age,
For the companions of the right [who are]
A company of the former peoples
And a company of the later peoples. —Qur'an
Jalaluddin Muhammad Rumi was a famous Sufi poet and mystic, a profound kabbalist and alchemist, who taught in his writings the path of yoking the waters through tantra, or Marifah. An example of his initiatic work is the following cryptic postulation:
From the heart of the lovers, blood flows like a vast river. Our body is the windmill, and love, the water. Without water the mill cannot turn. —Jalāl ad-Dīn Muhammad Rūmī, Hidden Music
Marifah or tantrism teaches that when a couple is engaged in sexual union, the different energies or seminal waters of the divine are active in the body. The sexual force then circulates throughout the physicality and psyche as well. There is a profound movement of forces through the chakras or energetic centers of the spinal medulla. The chakras rotate positively like the swastika when the couple is chaste and pure, avoiding animality in the sexual act.
The body has seven main mills, seven main chakras, which are well documented in Hinduism and within Sufism as al-Laṭaʾif as-Sitta, the seven vortexes or centers of spiritual and psychic power. These are the seven churches of the Book of Revelation.
These centers of power spin as the couple controls their breathing, their ruh, so that the sexual energy rises within the spine. When breathing is erratic and impassioned during the sexual act, the sexual energy flows outward and results in the orgasm. Remember that if there is no water, the mill cannot turn. If you ejaculate the waters, those chakras or mills cannot spin, but will remain still. Those chakras grant powers and spiritual abilities, such as clairvoyance, clairaudience, telepathy, omniscience, etc., so if they are inactive, then the consciousness lacks force and energy to be awakened.
But when the breath is harnessed through sacred mantras and vocal remembrance of Allah in sexual magic, that energy rises inward and upward to the brain and then to the heart.
Again, we emphasize that the chakras can only spin when there is water, transmuted sexual energy, within them, to circulate and provide energetic movement. Hence the importance of sexual purity within every religion, especially Sufism.
Al-Qushayri also provides an interesting explanation of the esoteric symbolism of water in the path of love in his Risalah: Principles of Sufism:
Some say that hub, love, is a name for purity of affection, because the bedouins when speaking of the pure whiteness and regularity of someone’s teeth use the expression habab al-asnan. —Al-Risalah: Principles of Sufism by Al-Qushayri
Why the purity of teeth? In Kabbalah the mouth signifies Da’ath, Marifah, sexual knowledge. To be pure in speech is to handle the sexual energy wisely, since sex and the throat connect through the spine. Everyone knows that adolescent boys acquire deep voices due to puberty, and likewise adolescent girls develop their voice further due to the maturation of the sexual organs and the development of hormones.
Al-Qushayri continues to explain the nature of divine eroticism and water:
Others say that since hubab is a word for the excess water that results from a heavy rain, mahabbah came to mean the heart’s boiling and stirring with the thirst and excitement of meeting the Beloved. Still others say the word is derived from habab al-ma, the greater part of a body of water, because love is the object of most of the heart’s concerns. —Al-Risalah: Principles of Sufism
Who is the Beloved? It is the Being. Yet a husband finds the Being present in his wife, and vice versa. In Christian terms, every man views his wife as the Divine Mother, Miriam, while every woman views her husband as the Divine Father, Joseph.
Here the waters overflow and saturate the heart when the couple knows how to conserve those forces, raising them from sex to the brain and then to the heart.
You can see that the Sufis use a sexual and erotic language for describing union with God, precisely because union with God occurs in the sexual act. Sadly, many people ignore this fact and come up with many superficial interpretations of the Sufi writings that ignore the necessity of sexual magic.
And sadly, people only see sexuality as something filthy and disgusting, to be indulged in or repressed, even though sexual magic serves a much more profound function than animal pleasure. As Rumi explained to his disciples regarding alchemy:
“If in thirst you drink water from a cup, you see Allah in it. Those who are not in love with Allah will see only their own faces in it.” —Jalāl ad-Dīn Muhammad Rūmī
The cup is the holy grail, the feminine sexual organs, within which is filled the waters or manna of the desert, the creative energies that will arouse and satisfy our spiritual thirst.
In relation to this topic, Iranian mythology speaks of the cup of Jamshid, a holy grail filled with a divine elixir that grants the soul the capacity to perceive the seven heavens (the superior dimensions of the Tree of Life, as well as the seven chakras of the spinal medulla). The word Jamshid is an interesting acrostic: Jam signifies a gathering together, which is sexual. For husband and wife to be close to each other signifies intimacy, closeness, a gathering together. The cup or yoni is also the sacred emblem of Christianity in which the solar initiates gather around.
In the past, solar initiates would gather within the temples or mosques to celebrate the path of the Lord through prayer and ritual, which is the general etymological significance of the word "gathering." The word "church" in Greek, Εκκλησία Ekklisía, refers to a gathering place that belongs to divinity, kyriakos, the Lord. A church in esoterism is where the creative energies congregate within the spine, as with the seven churches or fully-developed chakras of the Book of Revelations.
There are alchemical meanings hidden within the Arabic language. Shid, pronounced “Sheed” reminds us of Shahid, “witness.” Therefore, Jamshid is the cup of gathering and witnessing, since none can witness or experience divinity without the sacred yoni, without working with the creative waters of life to awaken the powers of the spine and the mind.
As Al-Qushayri explains:
The expression ‘jam and tafriqah [or farq] is often used by the Sufis. Abu Ali al-Daqqaq used to say, “Separation (farq) is what you are given a share in. Gathering (jam) is what is removed from your power.” —Al-Risalah: Principles of Sufism
All of us are separated from our Being because of the original sin: lust. All of us fornicated and expelled ourselves from Eden, bliss. This occurred precisely because in the past, we did not respect sexuality or transmutation. Due to our own will, we separated ourselves from divinity.
Gathering is a term used to signify how one approaches divinity through the will of divinity. The disparate parts of the soul, once fractured and conditioned by ego, nafs, become unified and integrated by divine decree. Through comprehending, judging, and annihilating the shells or defects that condition consciousness, the Being achieves tawhid, unity within our psyche. And what higher way exists to reach divinity, according to the Sufis, than the sacrament of sexuality, a marriage, whereby the Being descends and helps us to tame the fires of love? Through the fires of love the egos are annihilated completely.
Al-Qushayri explains the alchemical meanings given by his teacher, Al-Daqqaq:
His meaning was that whatever pertains to servanthood [submission to divinity in sexual magic] and is attributed to the servant [the alchemist], whatever is linked to the conditions of being human [as a fornicator], is a form of farq, the separation between worshiper and Worshipped [because through the orgasm, we separate ourselves from the Worshipped, the divine]. Whatever proceeds from the Truth [al-Haqq, Haqiqah, the realizations born from Marifah, transmutation]—the generation of spiritual meaning and experience [since every true spiritual experience is born of the Genesiatic waters], the gifts of grace—is a form of gathering [jam], the coming together of worshiper and Worshipped. —Al-Risalah: Principles of Sufism
Therefore, people who are filled with a lot of sexual passion and animal desire will obviously look at the sexual act, the waters, as something carnal, bestial, as Rumi indicated. They see their own faces in it; they separate themselves more and more from divinity through fornication. Yet if the couple works to eliminate desire, egotism, nafs, from the psyche, to deny, comprehend, and annihilate lust, then the sexual act becomes something pure and holy, through which the Being, the divine, is present. Through scientific chastity, Marifah, the Being gathers us in worship of his presence, hudur, within the flames of love. This is the meaning of the Sufi technical terms awe and intimacy. We will speak about awe now but come back to intimacy in a short while.
The true nature of awe is absence [ghaybah], absence, being carried beyond oneself. [In sexual magic, one is no longer an separate individual, but united in the Being, for man and woman form one terrifically divine Elohim]. Everyone in awe is lost to himself [his animal ego, lusts, and desires]. —Al-Risalah: Principles of Sufism by Al-Qushayri
Remember the teachings of Proverbs, chapter 1 verse 7:
The fear [awe, Pechad] of Iod-Chavah is the beginning of knowledge [Da’ath, Marifah], but fools [fornicators] despise wisdom and instruction. —Proverbs 1:7
Awe and fear have the same meaning, to respect the creative sexual energy and never waste it, because to fornicate is to be a fool, to waste the sacred oil of the temple.
There is treasure to be desired and oil [שֶׁמֶן shemen, semen] in the dwelling [body or temple] of the wise; but a foolish man spendeth it up. —Proverbs 20 :21
What is more, Sufis in a state of awe differ in degree according to their detachment from or attachment to ordinary [egotistical] awareness [during sexual transmutation in a matrimony]. Some of them are greatly detached [from lust] and some of them are less so [because they are beginners in alchemy]. —Al-Risalah: Principles of Sufism by Al-Qushayri
All of this is represented by the lance of Longinus and the holy grail in Christianity. The lance is a symbol of the phallus, the masculine force that pierces our egos and annihilates them in the sexual act after we have achieved profound comprehension of such defects in meditation. Here we see the path of redemption for the soul: the union of husband and wife in the perfect matrimony.
Jesus taught alchemy very clearly in other verses, especially in his teaching the Samaritan woman at the well (a symbol of Yesod: the waters in our earth, Malkuth):
Jesus answered and said unto her, Whosoever drinketh of this (physical) water shall thirst again:
But whosoever drinketh of the (sublimated sexual) water (turned into energy) that I shall give him (in sexual magic, alchemy, tantra, Marifah) shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.
The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.
Jesus saith unto her, Go, call thy husband, and come hither. –John 4:13-16
The waters become a wellspring of eternal life when we conserve them. The water regenerates and provides life continually and therefore helps us to remain young, virile, and strong.
Many people think Jesus was dismissing the woman to go get her husband, as if he was ignoring her, but the answer to her question is clear: call thy husband if you want to learn how to use the waters that will give you eternal spiritual life.
Beautiful, no? But cryptic.
The Sufis, along with the gospels, explain the bliss of a marriage, although in a Middle Eastern way, through a heightened alchemical, kabbalistic sexual language.
Ali ibn Ubayd said, “Yahya ibn Muadh wrote to Abu Yazid, ‘I am intoxicated with how much I have drunk from the cup of love.’ Abu Yazid wrote back to him, ‘Someone else has drunk the oceans of the heavens and the earth and his thirst is not yet quenched. His tongue is hanging out and he is asking, “Is there any more?”’ —Al-Risalah: Principles of Sufism by Al-Qushayri
It is one thing to have an insatiable sexual desire or lust, animal passion, carnal attachments, it is a completely different thing to develop the genuine bliss and ecstasy of the soul during the same sexual act. Remember that in Hebrew, Eden means “pleasure” or “bliss.” It was the bliss humanity, symbolized by Adam and Eve, once enjoyed. Sex was once practiced in observance and remembrance of Allah, the Being, but when humanity indulged in the orgasm, in sexual desire, they expelled themselves from Eden, that blissful state.
Those who practice alchemy transform the seminal matter, the sexual waters, into conscious love, chastity, purity, light. When practicing alchemy once per day, no more, the couple rejuvenates the body, heart, and mind. In this sense, the soul’s thirst for divinity is not quenched no matter how much one transmutes from the cup of alchemy, the feminine yoni in sexual magic, because these waters constantly generate within our sexual organs. Because we receive the sexual energy anew every day, it is necessary to sublimate it daily.
Christ’s first miracle was the transmutation of water into wine. This again is symbolic, of how the couple transforms the seminal energies into the wine of the spirit. Such a wine inebriates the soul, as described within Sufism and Christianity.
And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there (again referring back to Miriam, the Divine Mother, who is going to be present at this miracle): And both Jesus (the Inner, Intimate Christ) was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come (the Lord has not fully manifested within the spinal medullae of the married couple yet, since they are learning to transmute for the first time). His mother [Miriam] saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. –John 2:1-11
Even though it is forbidden in Islam to drink alcohol, the Sufis use the language of intoxication and drinking to talk about experiences with God in alchemy. It signifies being drunk on God, being intoxicated with love. These initiates always treated sex with respect, as something sacred, unlike our humanity today. The Sufis treated sex with balance, neither something to repress or indulge in as something filthy, but through a comprehensive, middle way, by utilizing sex in its true purpose and function: to generate the soul.
Many of these Sufi masters were, of course, married, since every man needs a wife, and every wife needs a husband. These masters did not make alchemy public, but practiced Marifah in secrecy, since this teaching was not explained openly until recently, in the 1950’s with the publication of The Perfect Matrimony by Samael Aun Weor.
Intoxication and Sobriety
In gnosis, we seek to become drunk on the love of the divine. We previously spoke about gnostic and Sufi psychology, how the consciousness must become inebriated by divine energy, so as to awaken from its slumber. Now we are delving into the physiological and alchemical aspects of this knowledge, the secret path of Marifah, some practical components for sexual magic.
In Revelation of the Mystery by Al-Hujwiri, a Persian Sufi master, he explains that there are two kinds of intoxication. His teaching is in relation to Persian and Arabic kabbalah, the symbolic mystical language of the consciousness within Middle Eastern discourse.
There are two kinds of intoxication: (1) with the wine of affection (mawaddat) and (2) with the cup of love (muhabbat). The former is “caused” (ma’lul), since it arises from regarding the benefit (ni’mat); but the latter has no cause, since it arises from regarding the benefactor (mun’im). –Al-Hujwiri, Revelation of the Mystery
The “wine of affection” is caused, brought about by the couple’s individual desires, lust, animality, nafs or egos. They provoke the sexual act because they are filled with lust or passion. They do not unite out of dhikr, remembrance of divinity, to remember the presence, hudur, of divinity, as they sexually connect. These types of people do not comprehend what the cup of love signifies, because they are fornicators.
To drink from the cup of love is to practice chastity. Chastity does not signify abstention from sex, but purity in sex—to not reach the animal spasm or orgasm; to not fornicate, to not be burned by the fornix, furnace of the body through the emission of the sexual energy.
It also signifies restraining lustful thoughts, feelings, and impulses in the three brains. This is difficult for beginners, but something gnostic matrimonies learn through practice and discipline.
The cup of love, sexual magic, is not caused by one’s own will, but by the will of the Innermost Beings within husband and wife. This signifies consciousness of divinity within the sexual act, the Benefactor, mun'im, which etymologically relates to the Arabic word for believer, al-mumin, a term for an alchemist.
He who regards the benefit sees through himself and therefore sees himself (meaning his desires, egotism, lust), but he who regards the benefactor sees through Him (the Being) and therefore does not see himself (as ego), so that, although he is intoxicated (drunk on that pleasure of sexual union), his intoxication is sobriety (there is control and transmutation of the sexual energy; one is sober-headed and rational because the couple are not slaves of desire). –Al-Hujwiri, Revelation of the Mystery
To be sober in Sufi terms is to be in control of one’s energies in the sexual act. One dominates sex with the consciousness, redirecting the animal impulse of desire and transmuting it up the spine. Those people who let themselves be carried away by the pleasures of sex culminate in the orgasm. Thereafter their sexuality governs their mind and they fall downward into the abyss, forming the inverted pentagram.
We are five-pointed stars, with two hands, two legs, and one head. When we control sex, we stand upright, made into the psychological image of the divine. If sex governs our head, we precipitate downwards towards the atomic infernos, the hell realms of Islam, so as to eat the bitter leaves of the Tree of Zaqqum as mentioned in the Qur’an, a symbol of spiritual death and suffering of the consciousness. This is the left-hand path of sorcery and black magic, the path of demons.
The right-hand path is the path of the initiates, the solar way. Therefore, we must transform the moon into a sun!
In the image of this slide, the Goddess Luna is extending her hands towards the moon or lunar power of Yesod, the sexual energy. The sexual energy is a lunar, creative force that we must transform into a sun through alchemy. It is by working with this energy that we learn to comprehend the enigmatic language of the Sufis, since this energy opens the door to comprehension for us.
Remember that psyche was asleep and later awakened through Eros, Cupid, the god of love, the erotic energy. When that power is utilized by a couple, then they begin to understand the mystical meaning of sobriety and intoxication.
Sobriety also is classified in two ways, according to al-Hujwiri.
Sobriety is also of two kinds: sobriety in heedlessness (ghaflat) and sobriety in love (mahabbat). The former is the greatest of veils, but the latter is the clearest of revelations. —Al-Hujwiri, Revelation of the Mystery
What does it mean to be sober in heedlessness? To be heedless is to act as an animal, to not follow the sixth commandment of divinity: “Thou shalt not fornicate.” It signifies a lack of practice or spiritual discipline, to not work against the ego, but to fortify it through mistaken habits and the sleep of our consciousness. It means to feed pride, anger, lust, greed, vanity, etc. To not work with the spirit, ruh, is to be reckless, careless in genuine spiritual terms. If we have no consciousness of divinity, if we do not meditate, then we are heedless. Therefore, all of us fall in this category until we learn this science and apply it.
Those who are sober in divine love practice alchemy and know how to conserve the seminal energy and never lose one drop of it. This energy therefore produces the clearest of revelations, since as Samael Aun Weor explains, many initiates know how to enter into the ecstasy of the spirit, to manifest God within, through mastering the sexual act.
The sobriety that is connected with heedlessness is really intoxication, while that which is linked with love, although it be intoxication, is really sobriety. —Al-Hujwiri, Revelation of the Mystery
Obviously, the language is tricky. The Sufis were always playing with donkey-headed intellectuals who have no intuition. But their wisdom is clear to other initiates. They wrote in this manner to evade persecution and scandals.
Anyone who gives into fear, pride, envy, hate, lust, desire, is heedless. To give into those negative psychological qualities is to be drunk in a very bad sense. Many people are drunk off their ideas, theories, beliefs, and more importantly their sense of self, their ego, the “me,” “myself,” and “I.” This is the state of identification, fascination, and sleep of the consciousness. The heedless hear about esoterism and rationalize, ignoring instruction. They are heedless and drunk off the opium of theories, which Samael Aun Weor stated is worse than death.
But that alchemical experience that is linked with love, although it be intoxication through the sexual energy, is really sobriety, sensible. To use that power for spiritual life is really the most sensible thing. This is what it means to be sober-headed, to not be carried away by passion. But lunatics, idiots, fornicators, enjoy expelling the energy of Eden from themselves:
The fear of the LORD (respect for the sexual energy) is the beginning of knowledge (Marifah), but fools despise wisdom and instruction. —Proverbs 1:7
When the principle (asl) is firmly established, sobriety and intoxication resemble one another, but when the principle is wanting, both are baseless. —Al-Hujwiri, Revelation of the Mystery
So what is this principle (asl)? Sexual alchemy, scientific chastity, to connect sexually with one’s partner, as husband and wife, and to never lose one drop of semen, that precious energy, but to transmute it, elevate it. Through transmutation, one is continually intoxicated by that light generated through the sexual cooperation of the couple.
As the couple practices sexual magic, husband and wife never lose their attraction for one another, because the energy of attraction and magnetism is never expelled, but sublimated. The couple then charges one another with divine power. Through this principle of sexual alchemy, husband and wife remain intoxicated by love for one another, and also remain sober-headed. They comprehend that the ego is the source of disorder and divorce. So, couples who practice sexual alchemy are better off for preserving their union, because fornication leads to suffering and expulsion from sexual bliss. This is how marriages can succeed, rather than end in divorce, which is very common nowadays.
A matrimony can be one’s heaven or one’s hell. Here we are teaching how couples can continually magnetize and charge each other, so that they remain in happiness.
When the principle of alchemy is not present within a couple, sobriety and intoxication are baseless, meaning: they have no foundation in the science of Yesod: the Foundation of Kabbalah. Marriages founded on fornication, the orgasm, are pointless, baseless in a spiritual sense. When people know nothing of transmutation, the terms sobriety and intoxication take on different meanings. The sobriety of fornicators consists of all the degenerated theories in this day and age that adamantly defend the orgasm. Humanity does everything it can to explain why fornication is healthy and necessary. People also speak a lot about feeding one's desires at all costs, being intoxicated not only by alcohol and drugs, but by anger, lust, pride, and greed. This is what it means to have no foundation, to "build one's house upon the sand of theories," which, after the first provocation of a storm or consequences of karma, will tumble and fall into the abyss.
We must become true believers and followers of divinity through learning how to be through the libido. Chastity is essential and constitutes our foundation. As the Qur’an teaches us in Surah Al-Nur, the “Surah of the Light”, verses 30 and 31:
Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.
And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed. -Qur'an
In synthesis, the Light Surah indicates that you cannot have spiritual light if you are not chaste.
Many students who begin our gnostic studies complain about lust. Whenever they walk across the street in the cities, their eyes are bewildered by the sight of attractive men and women. The work of transforming lustful impressions is always most difficult for new initiates, which is why women in Islam, initially, wore their hijab or headcovers to prevent the lustful eye. Whether this tradition is really being practiced well after the time of the Prophet is another thing…
But let us continue elaborating on the language of the Sufis:
In short, where true mystics tread, sobriety and intoxication are the effect of difference (ikhtilaf)… —Al-Hujwiri, Revelation of the Mystery
The word mystic comes from the Greek root word myein, to close the eyes. This signifies a person who meditates. In this case, the meditators, husband and wife, have been initiated into the sexual mysteries. For true mystics, sobriety signifies sexual purity, chastity, not in the form of abstention or celibacy, but by being pure in the sexual act.
For beginners on the mystic path, intoxication refers to fornication, since people get drunk on the orgasm. When people think of sex, that is all they think about, ignoring that sex can be founded on purity and spiritual love. Sobriety for the mystic therefore is the opposite, to be rational, controlling the sexual energy.
…and when the Sultan of Truth (the Being, Allah, the divine) displays his beauty, both sobriety and intoxication appear to be intruders (tufayli), because the boundaries of both are joined, and the end of the one is the beginning of the other, and the beginning and end are terms that imply separation, which has only a relative existence. In union all separations are negated, as the poet says— “When the morning star of wine rises, The drunken and the sober are as one.” —Al-Hujwiri, Revelation of the Mystery
When the Being expresses Himself within the couple, the beauty and love that husband and wife feel during the sexual act is the truest consubstantiation and fulfillment of divine love. As Fyodor Dostoevsky once stated, “Human love is a reflection of divine love.” For the couple that unifies in compassion and selflessness, out of virtue and purity, of genuine conscious love and understanding, the terms “intoxication” and “sobriety” become concepts and intellectual terms that miss the meaning: since the couple is so lost in the ecstasy and compassion of the Being. The intellect becomes an obstacle. The consciousness, usually hypnotized by the duality and relativity of the mind, becomes absorbed within divinity, the perfect unity, thereby transcending creation.
In sexual union, all separation is negated, because husband and wife become one angelic being with the capacity to create divine life. There is no difference between them, since the egos, the intruders or infidels, are not present, the nafs are absent during the ecstasy.
…as the poet says— “When the morning star of wine rises, The drunken and the sober are as one.” —Al-Hujwiri, Revelation of the Mystery
This is a beautiful teaching by Hujwiri. Who is the drunken one? The soul that is drunk on God, being united with divinity through one’s wife, as a husband, and one’s husband, as a wife.
Who is the sober one? The Being, the Real, the Truth, al-Haqq.
The morning star is Venus, the Divine Mother, wherein the waters of sex are sublimated into spiritual wine, the Kundalini up the spinal medulla. When the sexual fires rise from the base of the spine and illuminate the brain, then the two aspects of Jehovah, Jah-Chavah, are united, Kundalini Shakti—Chavah, the intoxicated from below—marrying Her divine husband, the masculine aspect of the Holy Spirit, Jah, the sober one, the real, in the brain. Together they signify Jehovah.
This is the esoteric Sufi meaning of intimacy. For as Al-Qushayri explains:
The true nature of intimacy [sexual magic and union with God] is rightly sobriety [sahw]. In truth, the condition of balance after mystical experience [samadhi with one’s wife or husband in tantrism, Marifah]. Everyone who becomes intimate with God becomes sober and clear. Such people vary according to the strength of their experience [in chastity, being able to restrain animal desire to a specific degree]. About this the Sufis say, “The lowest stage of intimacy with God is that if one were thrown into a blazing fire [when the fires of sexuality are active between husband and wife, which they must dominate and control], one’s intimacy [concentration and chastity, sexual purity] would not be disturbed.” —Al-Risalah: Principles of Sufism by Al-Qushayri
Therefore, if you are lustful, you will only see lust in sex. But the great alchemists know how to see divinity and the seven heavens within the cup of gathering and witnessing, Jamshid.
Sufi Dance and Intimacy with God
Many Sufi dances signify the path of intimacy with God. In the film Meetings with Remarkable Men (a biographical drama about Master Gurdjieff), there is one dance in particular that depicts these alchemical concepts. At the end of the film, Gurdjieff finds a Sufi school of initiation wherein he witnesses a group of turbaned initiates dance and perform the runic alphabet, which are a series of yogic postures used with mantras in order to accumulate energy. Eight men dance in the same spot as they position their body in the form of runic letters, so as to attract the powers of divinity and perform sexual transmutation. Two other men meditate on the sides with their arms crossed in the Egyptian style, with the right arm over the left. The most notable of the dancers is in the center, the ninth man moving in a clockwise circle, demonstrating the positive rotation of the chakras. His arms are crossed since he is not performing the runes, and his centrality and firmness in the dance illustrates his universal role as the Being.
The ninth figure among the dancers, the center initiate, also refers to the strength, solidarity, and power of Yesod, the ninth sephirah of the Tree of Life, which is the creative power of divinity. This is the power that can dominate the ego.
The tenth figure dances in a drunken stupor around the man in the center. The drunken, intoxicated man is the soul, nafs, or ego that must be dominated by willpower. The intoxicated man is silently guided by the somewhat stationary, central figure, the Being or sober one.
The man in the center has his arms crossed in the Muslim style, with the right arm over the left, demonstrating how the right-hand solar path dominates the left-hand lunar path. He does not show any acquiescence to the drunken man, but is firm, in control, leading the drunken initiate towards submission (Islam) to Him. The Being, the real or sober one, accomplishes this feat through the path of meditation and transmutation.
The ten men dancing in the center are the ten sephiroth of the Tree of Life. The drunken man is Malkuth, the physical person filled with vices, while the man in the center is Chesed, the spirit. The two men at the sides represent the two pillars of Kabbalah, Jakin and Boaz, which support the entirety of our psychological and spiritual temple.
There are other dances depicted in this film, but we don't have time to comment on all of them.
All of this dance is accomplished through the power of sex, symbolized by the movement of creative energy through the runes. No matter how drunk or egotistical the soul is, God is immovable, commanding, as we see in the example of the central dancer. Through exercises like runes (used to develop willpower and control), the consciousness becomes trained for sexual magic. With years of discipline, the fires of intimacy (in sexual alchemy) do not disturb the initiates' concentration, but remain in check, as the wild egotistical mind bows humbly in submission before divinity in this dance.
The Sacred Name of God in Islam
The Arabic name of divinity also hides this mystery. الله Allah signifies “the God.” Illaha signifies goddess. ا Alif, the breath, is the Hebrew א Aleph, prana, wind, spirit, ruh, since both Arabic and Hebrew are Semitic languages bearing the same roots in Kabbalah, the language of the consciousness and of God.
الله Allah begins with ا Alif, which is a separate, elongated straight line, a masculine and phallic letter. This is the sacred fire of Kundalini that rises within the spine. الله Allah ends in ه Ha, a feminine letter in esotericism that references the feminine yoni, the vagina. The yoni is a circle and the phallus is a line, which are easy to see in ا Alif and ه Ha.
The two ل lams of the sacred Arabic name of God each represent a person, man and woman, in esoterism. The Hebrew equivalent is ל Lamed, which references the tongue or speech. When man and wife unite in the sexual act to transmute, pronounce mantras, to recite the sacred verb, they are working with الله Allah, Elohim, the divine.
This is equivalent to the Hebrew אל “El,” the spirit, Chesed in Kabbalah, ruh in Arabic “Elah,” or “Eloah” also means Goddess. El is masculine. Eloah or Elah is feminine.
As we've been stating, divinity expresses through the sexual energy. One of the sacred names of divinity in Arabic is Al Wadud (الودود), "the Loving, the Kind One." Likewise we find Al Khaaliq (الخالق), "the Creator." Where else within a human being do we find the possibilities for creation through love? It is in sexual union.
Alchemical knowledge is included in the sacred name Al Wadud, which contains two ו vavs or و waws. ו Vav or و waw can be pronounced as a vowel, such as an a, o, or u sound. و Waw or ו Vav is a spinal column and brain, represented by the straight line and top point of ו vav, and the circle and curved line of و waw. Ibn 'Arabi states that و waw connects the human being with the angels, the divine. Al Wadud has two و waws, one for man and one for woman, wherein the Kundalini rises and unites the couple with الله Allah. Divine unification is also represented by the two د dals or ד Daleths of Al Wadud, indicating two dervishes or initiates, one man and one woman, entering the doorway of alchemical knowledge: the science of the perfect matrimony, Da'ath or marifah in Arabic.
The sexual power of divinity is well reflected within the Qur'an by the following verses:
Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators. —Surah al-Mu'minun, "The Believers," verse 14
After these explanations, it's logical to see, from this verse, that the power of divinity is in sex.
While the creative energy can create a physical child, this verse from the Qu'ran teaches about the creation of the solar bodies, the vehicles of the soul, a type of psychic matter or flesh that does not belong to fornication, but to chastity. These vehicles include: the body of liberation (Yesod, the superior aspect of Malkuth), the solar astral (Hod), solar mental (Netzach), and solar causal (Tiphereth); in total, these are the lower five sephiroth of the Tree of Life, the Kabbalah.
Mozart’s Abduction from the Seraglio
To sum up these Sufi and Gnostic teachings, we have the following excerpt from Mozart’s Opera, Die Entführung aus dem Serail, The Abduction from the Seraglio. Mozart was a Freemason and a master of Major Mysteries who knew Sufism in depth, along with Beethoven and other initiates. These masters knew the mysteries of the occult stone, the Kaaba of Yesod.
In this opera, Belmonte, a Spanish nobleman, tries to rescue his betrothed, Konstanze, with his servant Pedrillo. She was captured by pirates at sea and sent to a harem, an Arabic den of prostitution, to be the slave of Bassa Selim, the Pasha or ruler of Seraglio. Konstanze is under watch and supervision from Osmin, a Muslim guard, whom Pedrillo tricks into drinking wine to intoxicate him and lead him to sleep. Once Osmin is asleep, Pedrillo and Belmonte make their escape attempt with Konstanze.
All of this is symbolic and invites us to reflect…
Konstanze is constancy, chastity, our divine soul trapped within whoredom, within the prostitution of animal ego, lust, desire, nafs. Belmonte is her future husband, whose Spanish name signifies “beautiful mountain,” “Bel-Monte.” He is Tiphereth in Kabbalah, the human soul or warrior who must fight to liberate the trapped consciousness. When he conquers the ego, then he can marry his divine soul. Tiphereth is our will or capacity to climb the beautiful mountain of initiation, which he accomplishes through Pedrillo, his servant.
Pedrillo is “little Peter,” or little Pedro, signifying a “stone.” Peter is also slang for a phallus. He is the little power of Yesod, the little stone that David, Tiphereth, used to conquer Goliath, the ego, who is represented in this opera as Osmin, a giant bass whose voice inspires fear.
Pedrillo gives Osmin wine to drink, which the guard, being Muslim, first denies. And yet Osmin is tempted by the wine and drinks, ending up drunk and incapacitated, so that Pedrillo, Belmonte, and Konstanze can make their escape.
The symbolism of wine we’ve already explained: it is the energy of sex that inebriates the soul and slackens the ego, putting it to sleep, to make it inactive.
Osmin, the ego, gets drunk off the wine and falls asleep. That energy, harnessed in meditation, has the power to put our defects to sleep so that the consciousness can escape from its shells and conditioning to experience samadhi, represented by Pedrillo’s tenor singing, the elevation of the soul.
Both Pedrillo and Osmin sing about women when praising Bacchus, god of wine, the sexual potency. One can either praise women with chastity or praise women with lust and desire. Both polarities are expressed here in Mozart’s aria, “Vivat Bacchus,” “long live Bacchus!” Osmin praises fornication, but Pedrillo, little Peter, knows how to be chaste. Here we clearly see how sex is the power of liberation or damnation of the soul!
Osmin also reminds us of the Rune Os, Othilla, Thelema, the rune of willpower, whereby single practitioners can learn to transmute their creative energies. Min or Minah in Kabbalistic language is sex. Interesting, no? Why would Mozart name Osmin, the ego, after the Rune Os, and the sexual mysteries of sex, Mina, the Menorah?
Light is generated through conquering fire, through not giving into temptation in the sexual act, to not eat the forbidden fruit and to not culminate in the orgasm. We must instead conserve that light inside. Temptation is fire. Triumph over temptation is light, virtues, comprehension, cognizance. We must steal the fire from the devil!
The sexual energy, the power of Bacchus-Dionysus, is precisely a drink for the Gods, Elohim. This aria is not just about a man getting a Muslim guard drunk, but symbolizes two paths for using the wine of light. When husband and wife are sexually united, they are a truly divine being. When the couple truly practices chastity, the ego, Osmin, is put to sleep, so husband and wife can enjoy sex with purity, to breathe the aromas of the tree of knowledge without eating its fruit…
Remember that the word Seraglio, the harem or den of prostitution, carries the three vowels I.A.O., Ser-Ah-gl-IO. This is because the power of IAO, Jehovah, is polarized negatively through lust within our mind, which is represented by the harem.
Mozart was a great master of Kabbalah, as you can see, which he taught in a synthetic, symbolic and comprehensive way.
Alchemy and the Garden of Gethsemane
Here we see Jesus in the Garden of Gethsemane with the chalice of redemption, whereby an angel presents him his cross, symbol of the perfect matrimony, before Christ performs his Passion. Here Jesus was praying before his crucifixion, a symbol of the death of desire, the ego, upon the cross of alchemy. Remember also that the chalice is a symbol of the feminine sexual organs, through which the husband extracts the elixir or manna of spiritual life.
The Garden of Gethsemane precisely represents the garden of Eden, bliss, a matrimony. Gethsemane is the garden of Yesod whereby the Lord is betrayed, since Judas, sexual desire, submits him to the Jewish authorities, the different egos, to be tested, contested, and condemned.
Jesus represents the human soul, Tiphereth, united with Chokmah, Christ, an alchemical amalgamation known as the Son of Man. Here the master prays before the work of completely annihilating his ego. He states, “Father, if it be possible, pass this cup (representing sexual magic) of bitterness from me. But not my will, but Thine be done.”
This path of sexual magic is one of sacrifice of desire. To renounce lust and the orgasm is painful for the ego, but constitutes the intoxication of the soul. It’s obvious then why many people begin but few reach the end. But those who persevere in daily transmutation, death of the ego, and selfless service for others, become constantly inebriated by the divine. They never forget their work because they never forget their Being.
Many people cringe when discovering the necessity of compassion, selflessness, and love for humanity. We recommend that students reflect upon the life of Jesus, who when being nailed to the cross, when he was humiliated beyond comprehension, the only thing he said was “Father, forgive them: they know not what they do.”
This is a type of compassion we strive and struggle to develop, especially within a marriage, when cultivating the powers of our “garden,” our physicality. This is difficult precisely due to our conditioning, which obscures and prevents us from really accessing this state. But if we learn to see the other person’s point of view, we develop the will and perception of Christ, one who does not react to life, but responds. It is one thing to react egotistically to situations, but another thing to respond with cognizance, compassion, and love, with selflessness, thinking and acting only for the benefit of the other person. In this way, we can still establish boundaries and be firm with others who need it, but not with anger—instead, one uses kindness. This is a more potent force than any ego, any defect.
The way that you really develop divine love, the hardest and best way is in a marriage. Despite a couple’s love and affinity, the worst conflicts the disciple faces is upon the cross, during sexual union. Husband and wife must learn to sacrifice their defects to truly love one another. Crucifixion symbolizes the pain one goes through in the alchemical work, in the disintegration of the ego. One can only transcend such pain through comprehension and annihilation of one’s defects in meditation, or, after having comprehended an ego, asking for its annihilation upon the cross, within the sexual act, as explained in The Mystery of the Golden Blossom and The Perfect Matrimony by Samael Aun Weor.
They recited: I’m amazed at someone who says, “I’ve remembered my darling.” Have I ever forgotten (my Being), that I should have to remember? I die (to my ego) remembering You (my Being), then come back to (spiritual) life. Were it not for my good thought of You, I would not have revived. Desire’s object lives (my Being continues) when I die to (egotistical) desire. How many times have I lived for you, how many times died (through the comprehension and disintegration of each of my defects)? I drink love (transmuted water, muhabbah), glass after glass (day after day in alchemy; only once per day in observance of the creative magnetic pause mentioned in The Mystery of the Golden Blossom by Samael Aun Weor). The (alchemical) glass (my sexual organs) is not empty (because the seminal matter is always being generated, but transmuted by the alchemists). My (spiritual) thirst is not sated (I will not cease my transmutations, but strive forward). —Al-Risalah: Principles of Sufism by Al-Qushayri
1. Continue to develop your self-observation from moment to moment. At the end of each day, reflect on conscious you were of your three brains (mind, heart, and body).
2. Every day, sit in a comfortable meditation posture (sitting upright either on a meditation bench / cushion, or Western-style: in a chair). Relax your mind, heart, and body.
3. Vocalize the mantras OM MASI PADME HUM to develop divine compassion and to transform the energies of your body into spiritual fire and spiritual light. Pronounce this mantra for thirty minutes or more.
This mantra translates as “Oh my internal God!”
The seven chakras are awakened by this mantra:
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