This is a transcription of an audio lecture from The Secret Teachings of Opera, originally given live at the Chicagoland Gnostic Academy:
It's convenient that we finish this lecture series on Turandot after the Jewish holidays, specifically Rosh Hashanah and Yom Kippur, which began on Monday of last week and culminated on Wednesday of this week. The last two acts of this opera relate to these two holidays, specifically the Jewish New Year, ראש השנה Rosh Hashanah and Act II culminating with יום כיפור Yom Kippur.
Rosh Hashanah literally means, “Head of the Year," from Hebrew ראש Rosh, “the intellect," the head, and השנה Hashanah meaning, “the year." Rosh Hashanah commemorates the creation of the world, and the Day of Atonement, Yom Kippur, is a day of prayer and fasting, where many Jews observe certain rituals in their synagogues as an atonement for their sins, for their faults before divinity. So, all these religions, or better said, all these dynamics of this holiday relate esoterically to this opera.
Rosh Hashanah reminds us of सुषुम्णा Sushumna in Sanskrit. Sushumna is the channel of our spinal column which unites with the head, Rosh. We have the two serpents, Ida and Pingala, in the Caduceus of Mercury, and Sushumna is the central channel or spinal column through which the Kundalini rises to Rosh, the head. Rosh Hashanah, therefore, symbolically speaking, is how we enter initiation, the beginning of life and a way of being, because every time we raise a serpent of fire from the chakra Muladhara up our Sushumna channel to our head, we are achieving the Major Mysteries, as well as certain developments in the soul related to time, to esoteric age.
If you're familiar with the writings of Samael Aun Weor, he states in The Major Mysteries that to learn of your age in the internal planes is symbolic. We stated previously that there were nine initiations of minor mysteries, in which we walked the probationary path described in Act I of this opera. We also find that the nine degrees of minor mysteries relate to the ages 10 through 90. The first initiation of minor mysteries relates to 10 years. The second initiation of minor mysteries relates to 20, and likewise, up to 90.
So, if you ask your Being or the masters of the White Lodge, "Where am I in my development?" they'll tell you, "You are twenty years old" or "You are ninety years old," referring to either the 2nd or 9th degrees of minor mysteries, respectively. To enter the ages such as one hundred to nine hundred, or above and beyond, relate to the initiations of fire, the Major Mysteries.
The Major Mysteries pertain to the awakening of the sacred fire within Sushumna to your Rosh, your head, when you achieve any initiation of fire, whether it be from Malkuth, Yesod, Hod, Netzach, Tiphereth, Geburah, or Chesed. The seven initiations of fire relate to the seven sephiroth upon the Tree of Life, which pertains to seven hundred years of age. So, when we read in the Bible that Abraham was ninety-nine years old or Noah was five hundred years old, it relates to the minor mysteries and the Major Mysteries.
It's interesting that אברם Abram, our spirit, symbolically speaking, was ninety-nine years old before he was known as אברהם Abraham, when he gave birth to Isaac through the sexual force of שדי אל חי Shaddai El Chai. He was sterile, but we know that this is symbolic, how he and his wife represent us, qualities of our body, of our spirit. Before working in alchemy, we are sterile, infertile, due to fornication. Through scientific chastity, by learning to work with the Hebrew letter ה Hei, our spirit, אברם Abram, becomes אברהם Abraham. Notice that the name אברהם Abraham is spelled when you add ה Hei to אברם Abram, signifying how we give power to our Innermost when we cooperate in sexual alchemy, when we work with the womb, the ה Hei of our Divine Mother Turandot. We need to be fertile so that we can give birth to the soul, Isaac, and in order to enter the Major Mysteries, we must be married.
The first initiation of fire relates to one hundred years old. The second initiation of fire, two hundred years old. Likewise, up the Tree of Life; so every time we complete an initiation, we are becoming new or entering into a new year, a new life. So—Rosh Hashanah, Rosh Sushumna—when the fires illuminate your head.
It's interesting also that the word, "Hashanah," meaning year, also etymologically sounds like the word, שושנה Shoshana, which means "rose" or "lily. " Hashanah, Shoshana, Sushumna are all related to the rose of the spirit, the igneous rose of the divine. The seven chakras or seven flowers of the soul awaken through the sacred fire, when you raise the kundalini up Sushumna, up to your head, and in that way we learn to develop the sacred fire—because if you look at the Hebrew word, שושנה Shoshana, you find that we have the letter ש Shin, represented twice, which means fire, Christ. We also have the ו Vav. שושנה Shoshana literally means "rose," but it refers to the fires in the spine, which we develop gradually within the couple, because there are two ש Shins—the fire of man and the fire of woman that rise up within your spine through the power of נ Nun, which in Aramaic means "fish," but is also representative of the sperm and the ovum, specifically.
We find this beautiful quote from Chapter 2 of the Song of Solomon, Shalomah, the solar man.
"I am the rose of Sharon and the lily of the valleys. As the lily among thorns so is my love among the daughters." —Song of Songs 2:1-2
Sharon reminds us of השרון Ha-Sharon. ה Hei is an indefinite article in Hebrew meaning "the," but it also means “the breath,” because in order to create something, we use our speech, our language, the Word. And through the breath, through mantras, we work with the fires of our body, to circulate those energies in a dynamic matter. So in that sense, we are working with השרון Ha-Sharon whenever we do runes, prayer, mantras. The ש Shin and the breath, the fire and the wind of Christ, the strength of God which is אוֹן Aun. The word אוֹן "Aun" literally means sexual virility, so שרון Sharon is literally the fiery breath of our sexual power, but also the word שושנה Shoshana, which is where you get names like Susanna, relates to the lily, which is a beautiful flower representing the seven chakras.
"And, as the lily among thorns so is my love among the daughters." ―Song of Songs 2:2
You have the Hebrew term הבנות Habanot, meaning “the daughters," which literally can be translated as “the houses," because the word ב Beth relates to the sort of solar values that we create in a marriage. ב Beth we find in famous terms like בית לחם Bethlehem, the House of Bread.
Prince Calaf created his own solar house in Act II by answering the three riddles of Turandot—Solar Astral, Solar Mental, Solar Causal bodies—and in that way he awoke all his Sushumna, by raising not only the serpents of fire, but the serpents of light on the First Mountain.
And so, on the First Mountain, the Mountain of Initiation, we must dive in the ego to a certain degree, within a matrimony, and by taking the direct path, we can incarnate Christ. This is symbolized when Calaf renounces marriage with Turandot, when she refuses him because he still has desire alive. She won't marry him at that level, as a hasnamuss, as a being with a split personality—one heavenly, one diabolic. He has reached the Fifth Initiation of Major Mysteries and has a choice to make, to remain in Nirvana on the spiral path, or to renounce heaven and incarnate Christ. So, he chooses to fully eliminate his ego, to renounce marriage at the level of a Nirvani Buddha, and to take the straight path of the bodhisattvas, to which the commoners of the palace said, “You are strong!" He renounced that level, choosing to descend into his own infernos, to die radically to his self, so he can ascend higher.
In this way he starts to approach Yom Kippur, the Day of Atonement. Yom Kippur literally means "Day of Atonement." יום Yom in Hebrew is spelled, י Iod, ו Vav, and ם Final Mem, the letter י Iod we saw previously represents Kether, is a point, the seminal energy of sperm and the ovum which we raise up our spine, the letter ו Vav, through the powers of מ Mem, the waters, our sexual energy.
When you achieve initiation, you achieve a day of Genesis. The book of Genesis is not a story of the creation of the physical world, a literal history, but is symbolic of the seven initiations of fire specifically. In the first day, “the earth was formless and void, and darkness was on the face of the deep,” signifying how our psychology is full of darkness. But the Lord said, "Let there be light, and there was light; and God saw that the light was good," and that was the first day, or evening and the day. This relates to the First Initiation of Fire in Malkuth, the physical body. That's the first day of Genesis; the first day of generation.
In the second day, “Let the waters separate from the waters above and below.” השמים Ha-Shamayim, the heavens, with מים mayim, below. And this day, there was no blessing from God, that "It was good," which is very profound—specifically because, when working with the sexual energy, the Sephirah Yesod, there is no guarantee that we'll be successful. This is why the Lord does not say, "It was good." Through the waters we can descend, or better say, fall into Kilpoth. The ninth sephirah on the Tree of Life reminds us of surah nine in the Qur’an, where there is no Bismillah at the beginning. Every surah of the Qur’an has “Bismillah ir-Rahmaan ir-Raheem: In the name of Allah, the Compassionate, the Merciful,” but in the ninth surah, it doesn't have that reading, which reminds us of this principle. Through Yesod, the ninth sphere, we may succeed, or we may fail, so, there is the danger of falling. This dynamic is beautifully represented within both the book of Genesis and the Qur’an.
In the third day or Third Initiation of Major Mysteries, “Let the dry land appear. Vegetation from the waters, blossoms and fruits. And God said it was good.” In the fourth day, “Let there be light to the expanse of the sky and the firmament of heaven for days and for years.” מְאֹרֹת Meirot, and the word מְאֹרֹת Meirot means “lights.” We have the word אור Aur present. And in the spelling of מְאֹרֹת Meirot there is no ו Vav, indicating that the light must emerge in our spinal column in the mental body. We must create the Solar Mental Body so that we can see the heavens, the stars, of Nut, the Divine Princess Turandot.
In the fifth day, “Let the waters bring forth swarms of living creatures and the great sea monsters, the great whales or אֶת־הַתַּנִּינִם הַגְּדֹלִים At-Ha-Taninim Ha-Gedulim, as well as swarms of every kind. And the Lord said, ‘Be fruitful and increase,’ or ‘Be fruitful and רִבּוּ rabbau.’" The word רב rabba reminds us of Rabbi. Be fruitful and master. This verse doesn't mean, “Be fruitful and fornicate.” It means be fruitful and develop those principles in you through a marriage, through alchemy.
On the sixth day, relating to the Sixth Initiation of Fire, “Let the earth bring forth creeping things of the earth, beasts and cattle, and likewise we shall make man into our image, male-female did Jehovah Elohim create them." And this day, of course, was very good. טוב מאוד Tob Meod, which reminds us of the two serpents, Vav and Zayin, or Od and Obd, specifically. טוב מאוד Tob Meod means very good, but also reminds us of Od and Obd, or Ida and Pingala, in Kabbalah. So when those serpents are raised in us and we become a human being with the Solar Astral, Solar Mental, Solar Causal bodies, then we are a man of the Sixth Day of Genesis, which is what Calaf achieved in Act II.
He united with his soul, his divine soul, at that level, but in order to become a man of the Seventh Day, he did something very drastic, very profound. The Seventh Day reminds us of the Sabbath, Saturn-day, Saturday, Shabbat. Yom Kippur is referred to as the Sabbath of the Sabbaths, representing how when the ego is fully eliminated through atonement on the Second Mountain, then the soul can resurrect within the Being, within the Divine Mother. The spirit is absorbed—Chesed within Binah—all the qualities of the soul, the bodies themselves, etc., are absorbed within the Holy Spirit, Binah, but the ego must be fully eliminated. Calaf reached that level of true human being in Act II, and then he takes the direct path and raises the serpents of light.
But he now faces a very great problem, as represented in this final act of this drama. In order to reach the Day of Atonement, Yom Kippur, it’s very logical that one must pass through the night—Lilith and Nahemah, which opens our discussion of Act III.
Night has fallen on Peking, and no man shall sleep by decree of the divine Princess Turandot. The name of the unknown prince Calaf, which we don't learn of until the very end, must be discovered before dawn, or else her subjects shall be executed. Therefore, the royal guards proclaim her dread command throughout the city in the night, which is followed by the fear and mournful subjection of the people. As I said, Prince Calaf raised the serpents of fire and light on the First Mountain, but while one can achieve mastery at that level, it's a very different thing to achieve perfection in mastery, to fully die to the ego. Only after the ego is fully annihilated can the soul then can unite with Binah, and Binah with the lower seven sephiroth, specifically.
The Second Mountain is the path of descent into the infernal planes within each inverted sephirah: the Lunar hells, the Mercurial hells, the Venusian hells, the Solar hells, the Martian hells, the Jupiterian hells, the Saturnian hells, the Uranian hells and Neptunian hells. Nine inverted sephiroth all relate to the nine heavens on the Tree of Life. You first must descend into hell and face all your evilness, to die radically, in each sephirah below, in order to ascend, to resurrect within a respective heaven. By annihilating the egos relating to the Lunar hell, you rise up to the Lunar heaven, the Mercurial hell to the Mercurial heaven, and likewise until reaching the very end, Kether. That is the level of Chaioth Ha-Kadosh, a holy living creature with no ego.
So, in the prayer to Solomon, the Invocation of Solomon, we state, "Chaioth Ha-Kadosh! Cry! Speak! Roar! Bellow! Kadosh, Kadosh, Kadosh!" This means, "Holy Creatures! Holy, Holy, Holy!" A Chaioth Ha-Kadosh is an initiate who has no ego, who has the four elements radically purified, and who is now preparing to enter Binah to a higher degree, to resurrect. This was the case of Samael Aun Weor near the end of his life, in which he fully eliminated the ego and was preparing to physically die, because in order to resurrect in the Being, the physical corpse, the flesh of fornication, must leave, to die through a sickness, through karma. The initiate pays all their karma at the end completely, which usually occurs in the form of some type of disease, some type of illness which is incurable and produces a lot of suffering.
So, Calaf is preparing for that precise moment in the opera, where he has to face all the people of Peking who want to know his name, who want to know his secret—who he is—because the riddle that he gave to Turandot was, "If you don't want to marry me, you have to find out my name." It's a very beautiful symbol, because the name in Hebrew is השם Hashem. The Jews always state ברוך השם אדני Baruch Hashem Adonai, or "Blessed be the Name of the Lord. " השם Hashem is the Name, a sacred appellation for יהוה Iod-Chavah, Jehovah, Christ. So, he tells her, "Guess my name, and before dawn, if you find it out, I will gladly die in the morning hours."
Of course, there's two ways to die: either in heaven or in hell. Through resurrection or through failure in the second death. On the night of the Second Mountain, we have to face all of our evilness within the ego and the three brains: intellectual brain, emotional brain, motor-instinctive-sexual brain, which are represented by the elements of the cross as we can see in this image. We have the twenty-two Hebrew letters, the twenty-two archetypes, laws of the Torah, the Tarot, the law, surrounding the שושנה Shoshannah, the rose of spirituality, blossoming. א Aleph, ש Shin, מ Mem reminds us of the figure eight, which again are repeated in this act and all throughout the opera, but in greater hierarchies, greater octaves. א Aleph relates to the intellectual brain. ש Shin relates to the emotional brain and מ Mem relates to the motor-instinctual-sexual brain. It is through these three centers that we are tempted in the physical plane, and in the internal planes by the demons of the black lodge. More importantly, we are tempted by our own ego that doesn't want us to enter the work, or finish the work, if we reach that point.
The very terrible ordeals one must face, which you've seen in this act, specifically and only applies by rising up through the ten sephiroth, the ten days of Yom Kippur. Only by atoning for all our egos through meditation and death do we have the right to resurrect, to achieve the Day of Atonement—once the sun rises—symbolizing the resurrection of Christ in us.
The Tree of Life, the ten sephiroth, represent the different characters of this drama. We've spoken extensively about Timur, Liu, Calaf, as well as the Emperor Altoum, the latter representing Kether, the Solar Logos. The Divine Mother Turandot is Binah, the Holy Spirit. Iod-Chavah, Jehovah, relates to Chokmah, Christ, יהוה Iod-Hei-Vav-Hei. We say, "Hashem," out of respect for Jehovah, but really the name is יהוה Iod-Chavah. י Iod, the head, הוה Chavah, sex. That is the mystery of Calaf's name.
They constantly ask him, "What is your name? Give us your secret." His secret is: he raises the power of הוה Havah to י Iod. This is the secret of chastity. But the opposite path, that of fornication, is followed by a demon named Chavajoth. He's a backwards being whose הוה Chavah, sex, is governing his י Iod, his head, through lust. The name יהוה Iod-Chavah represents how you raise the powers of sex to the brain as an angel, as a master. So all the servants of Kali, the inverted serpent, represented by the negative or severe side of Turandot’s character, seek to find out the secret of the initiate on the Second Mountain. This includes all the people of Peking, and also the main counselors, Ping, Pang and Pong, the forces of diablo, the devil, who seek to pull us from the path, or pull those masters at that level into the abyss.
Samson, Delilah, and the Three Mother Letters of Kabbalah
This drama has been beautifully depicted in the story of שמשון Samson. Samson allowed himself to be put asleep by דלילה Delilah. לילה Lilah means "night" in Hebrew and ד Daleth is the doorway into the infernal worlds, the night. Samson gave away his secret, his chastity, by unveiling how, by cutting his hair, he could be conquered. He loses his strength by admitting his secret, whereby, in his weakness, he was seized by the Philistines, all his egos. When they cut his hair, the Philistines blinded him, meaning that if we fail to maintain chastity at that level, but give into the ego and fornication, then one is spiritually blinded. You must remember that Samson was a giant, a great warrior, a master of Tiphereth, but who fell, who chose to fornicate after reaching that point. שמשון Samson reminds us of שמש Shemesh, which in Hebrew means sun, S-U-N, and אוֹן Aun, sexual strength. So, the power of the sun was castrated in him, a symbol of how any initiate who does not know how to keep his secret, his purity, ends up being swallowed by the moon, לילה Lilah, the night.
Likewise, the Princess Turandot represents both the solar and the lunar serpents, or in other words, the serpent is represented dualistically. Her servants are trying to find out Calaf’s name, so that they can kill him. This is precisely the great drama of this act. Will he in the end marry Turandot, or will he enter devolution? So, as we discussed in Act I and II of this opera, the three mother letters of kabbalah run thematically throughout this work. א Aleph, ש Shin, מ Mem are hinted at, even represented by the name שמשון Shamshon, Samson. ש Shin and מ Mem, but also אוֹן Aun, with a silent א Aleph, are hidden in this name. The occult significance of this biblical character shows that if we don't use the three brains correctly: א Aleph in the head, ש Shin in the heart, מ Mem in the sex, we're going to fail.
So, it takes great equilibrium and balance at that degree, especially to not be tempted by the forces of darkness, since they fight very diligently to pull the initiate. You see this not only in this opera, but also in stories like The Pistis Sophia, in which Sophia seeks to return to the source of pleroma, but is constantly afflicted. She wants to return to the light, but can't. She is denied every step of her path, but of course, it is that path of denial, in overcoming those temptations, that one succeeds. In the story of Samson, we find that many initiates fail, but in this opera we have a very different story.
The Two Pillars of Kabbalah and the Secret of Calaf’s Name in the Zohar
We're going to look at the name Calaf in relation to the Zohar, a very profound esoteric book that is the spirit of the doctrine, and explains categorically, distinctly, all the elements of the books of Genesis in detail, through commentary. So, the name Calaf, literally is spelled in Hebrew, כלף Kaf-Lamed-Final Peh, and we find a reference to the name כל Kol, Kaf-Lamed, in the Zohar, which partially constitutes the name of the prince which everyone seeks to know.
‘Let there be light,’ namely, אל גדול El Gadol, great God… (Gedulah is the spirit in Hebrew, Chesed, Mercy). The mystery emerging from the primordial aura. ויהי Vayhi, ‘And there was’―mystery of darkness called אלוהים Elohim. ‘Light’—left merging in right. Then from the mystery of אל El came to be אלוהים Elohim, right merging left, left and right. —Zohar
In order to understand this better, we're going to refer to the Tree of Life, specifically the left and right pillars we've been discussing extensively.
In the left pillar, we have all the forces of Binah that descend into the infernal planes. That is why Turandot is dualistic. In heaven she is Kundalini, but when she's channeled through our ego, she becomes Kundabuffer, the tail of demons, the Lucifers, the black magicians. The right pillar on the Tree of Life relates to mercy, the left is severity. The force of Chokmah, Christ, descends from the right pillar down to Yesod, and that is why the Christic energies are linked to our sexual force, our sexual drive, or why the secret of השם Hashem is founded within Yesod. So, on the left pillar of the Tree of Life, we have three sephiroth that relate to certain names in Hebrew in the world of Atziluth, the world of archetypes, because every sephirah on the Tree of Life relates to a sacred name. The name for Binah in Kabbalah is יהוה אלוהים Jehovah Elohim. The name for Geburah in Kabbalah is אלוהים גיבור Elohim Gibur, the strength of God, or the strength of the Gods and Goddesses. And then, Hod relates to אלוהים צבאות Elohim Sabaoth. So, we find Elohim represented in the left pillar.
In the right pillar, we're referring to אל El because the right is masculine while the feminine left pillar relates to all the forces of the divine life that specifically descends in us, but also to hell. When the serpentine sexual energy descends, it becomes the tail of demons. Ida is the fallen serpent in us that we must raise, and it is through a marriage, in which that left serpent unites with the right serpent, back up the head. Because in most people, clairvoyantly, they have that Kundabuffer tail very strong, but in the body of an alchemist that energy is ascending to the head through Ida and Pingala.
Therefore, let there be light means how our own spirit works within the darkness of our psyche. In the Kabbalah, רוח אלוהים Ruach Elohim, the spirit of God, Chesed, works with the waters of genesis in order to conquer the left pillar. By combining the two pillars, male, female, by working in a marriage, אל El becomes אלוהים Elohim because אלוה Eloah means goddess. אל El is God, masculine. Unite them in a marriage, you have אלוהים Elohim. So ים Iod-Mem is masculine plural. And here אלוהים Elohim literally means ‘gods and goddesses,’ because when a husband and wife are united sexually, they have the power to create life. They are a god and a goddess at that moment. But the problem is temptation, the serpent of Eden, the fallen serpent pushes the couple to engage in the forbidden fruit, the orgasm. That is how they lose everything. Light, left emerging right, and then from the mystery of El came to be Elohim. Right merging in left, left and right.
There's also a quote, I believe, in the Song of Songs, as we stated previously, in which Solomon describes this dynamic. From chapter 2 verses 3-6
"As the apple tree among the trees of the wood so is my beloved among the songs. I sat down under his shadow with great light and his fruit was sweet to my taste." ―Song of Songs 2:3
If you read Igneous Rose, we know that the apple tree represents the Glorian, Christ, which is related to the Ain Soph, the Absolute.
"He brought me to the banqueting house and his banner over me was love..." —Song of Songs 2:4
Meaning, chastity. The banquet of the Lamb.
"Stay me with flagons. Cover me with apples for I am sick of love (or sick from love)." —Song of Songs 2:5
This indicates the alchemist is so in love with divinity that one is even considered ill by this society, just as everyone condemned Prince Calaf for wanting to enter the funereal trials of Devi Kundalini in Act I. "Stay me with flagons" means to stay with the wine of transmutation no matter what, to be faithful to and enjoy the delights of sexual alchemy. And then…
"His left hand is under my head and his right hand doth embrace me." —Song of Songs 2:6
The left pillar is what sustains the initiates. They must control the left foot, psychologically speaking, because the Master Samael Aun Weor mentions in The Pistis Sophia that the bodhisattva must learn to walk on two feet, symbolically. On the right are the gnostics, the sheep. On the left are the demons, the goats. Sheep and goats. Right and left, but a bodhisattva is neither a saint nor a demon; he or she goes beyond good and evil, to return to the Absolute as a master of the Day.
That term is used by Blavatsky in The Voice of the Silence, but also by Samael Aun Weor. The term day, in Hebrew, is יום Yom, those who attain יום כיפור Yom Kippur, perfection in initiation and mastery. So, the left pillar sustains, which is why Liù, Geburah, the Divine Soul in the beginning of Act I, is the one who says to the multitudes, "How my master is fallen! Will someone raise him for me?" Which is why Calaf jumps in and sings, "Padre mio padre," "My father… my father… I found you again!"
The power of Geburah, Justice, is how we raise ourselves up through the Martian strength of Christ, back to the source. The right hand is what caresses, because the right pillar is mercy, while the left hand or left pillar supports the master. This dynamic of mercy and justice reaches equilibrium within Tiphereth, within the soul, Calaf. As we state in the Invocation of Solomon the Wise, "Mercy and justice, be ye the equilibrium and splendor of my life!" One of the many translations or meanings of the word Tiphereth is splendor.
"God saw that the light was good (Genesis Chapter 1, verse 4)—the central pillar. Good illumining above and below and all directions, through the mystery of Jehovah, the name embracing all sides." ―Zohar
So why is it that the center pillar is the light of radiance that sustains the whole tree of life? It's because the word תִפאֶרֶת Tiphereth literally sounds like Tiph-Aur-reth. אור Aur is the light in the central pillar and the very middle of this diagram, where we find the Prince Calaf, the human soul, our Christified will. That is the very one who is responsible for balancing all the forces of the Tree of Life. The light of Christ, Jehovah, or Chokmah, and the powers of Chesed, reach balance in Tiphereth, Tiph-Aur-Reth. Likewise, Aima and Abba Elohim, the Divine Mother or the Holy Spirit in Binah, find their equilibrium or center of gravity here within the heart. The secret name of Tiphereth in Hebrew is אלוה ודעת יהוה Eloah Va Daath Iod-Hei-Vau-Hei. We find אלוה ודעת Eloah Va Daath, Goddess of Knowledge, the Divine Mother and השם Hashem, the appellation of יהוה Iod-Chavah.
Christ and the Divine Mother are balanced in Tiphereth. The Prince Calaf represents this because in the very opening of Act III, he says, "No one shall ever know my name. My secret. השם Hashem. My light." And, he seeks to fully eradicate desire so that he can return through דעת Daath, sexual alchemy, through marriage with Binah. Therefore, Puccini is showing us how the central pillar of the Tree of Life orients everything. This whole opera is fixated on the Prince Calaf because he is Christ-will. Christ-will is how we achieve resurrection through death of the ego.
God separated the light from the darkness, dissipating discord, so that all would be perfect. —Zohar
This is a symbol how in the inferno, we extract the light from each ego, in order to be fully, radically dead.
God called the light day. What does ‘called’ mean? He called forth and summoned this perfect light, standing in the center, to emit a radiance—foundation of the world, upon which worlds are established. From that perfect light, the central pillar, extended יְסוֹדא Yesoda, Foundation. Vitality of the Worlds. ‘Day,’ from the right side. ―Zohar
As I said, Yesod receives all the forces from Chokmah, Chesed, Netzach, down the Tree of Life. That light must be extracted from the darkness within our own inner infernos, within our own Lunar, Mercurial, Venusian, Solar, etc., infernos. Likewise, all the way down until the Neptunian house—the inverted sephiroth, called the Tree of Death or Tree of Zaqqum in the Qur’an.
And the darkness He called night. He called forth something that generated from the side of darkness a female, the moon ruling by night, called Night, mystery of אדני Adonai, אדון Adon, Lord of all the earth (Joshua 3:11). —Zohar
The word for Malkuth in Kabbalah, the sacred name of Malkuth in the world of Atziluth is אדני הארץ Adonai Ha’aretz. Adonai reminds us of the Lord. When you say ברוך השם אדני Baruch Hashem Adonai, you're saying ‘Blessed is the Name of the Lord.’ Adonai should better be read as Adonia, meaning ‘Lady,’ or the beautiful Greek child Adonis. Adonia is the Kundalini in Malkuth, since the earth or physical vehicle receives all the forces from above, so that through the Lord of the Earth, by conquering this body and fornication, we can achieve resurrection.
Adonai also relates to the Lunar forces, which influence Malkuth, since Yesod is the second to the bottom Sephirah on the Tree of Life. It is also already well documented how our physical moon influences many aspects of life on earth, such as tides, menstruation in women, vegetation, animal life, etc. In the Conjuration of the Seven, we pray, “In the name of Gabriel (the regent of the moon or lunar ray), may Adonai command thee and drive thee hence Bael!” Adonai and Bael both mean “Lord,” the former is heavenly, the other is demonic. Or, Kundalini above, Kundabuffer below. Adonai is the mystery of the moon ruling by night, since by working with the lunar forces of Yesod, we become a Lord of the Night, in the positive sense. We conquer the night in ourselves by annihilating the ego on the Second Mountain, the darkness of Act III.
You notice that in the opera, Prince Calaf is singing to the stars. He is in Malkuth preparing to go into his own infernos, because all the temptations of this society, in this world, in Malkuth or within the inverted sephiroth of hell, is where we face great battles, great ordeals. The opposite of אדני הארץ Adonai Ha’aretz, the Kundalini, is the Kundabuffer, which is why the Prince Calaf worships the Lord or Adonia, his Divine Mother, in this great aria Nessun Dorma, which we're going to be examining. Adonia is precisely the name of the Kundalini, the goddess of the earth, who can take Calaf out of hell and into paradise.
The right entered that perfect pillar in the center, embracing the mystery of the left, and ascended to the primordial point, grasping there, the power of three points: חולם cholem, שורק shuruq, חירק chireq, seed of holiness, for without this mystery no seed is sown. —Zohar
We just spoke about how the power of Yesod is the foundation of our temple. It is the motor-instinct-sexual brain, the Temple of Peter, the Gnostic Church, which the enemies of God try to prevent us from entering. There are three diacritical marks in Hebrew known as חולם cholem, שורק shuruq, and חירק chireq. These are points that you put on the original Hebrew in order to pronounce vowels. You have three vowels, literally "Eh" with חירק chireq, "Uu" with שורק shuruq and "Oh" with חולם cholem. These vowels are below, middle and above, respectively. This reminds us of the three brains through which our cosmic alphabet is developed. The Hebrew letters represent forces, principles that we can work with, so when we grasp the power of the three points: intellectual brain, emotional brain, motor-instinctive-sexual brain, we work with the seed of holiness, the power of Yesod. For without this mystery, no seed is sown.
And, we find in this opera three temptations, ordeals, that the prince must face in Act III.
All is united in the central pillar, generating the foundation of the world, who is therefore called Kol כל (Kaf-Lamed, which translates as All, or we could also say totality…) for He embraces all in the radiance of desire. —Zohar
What is this radiance of desire? The Ark. The name of Calaf resides in דַעַת Da’ath, the center of the Tree of Life, in Tiphereth, balanced by Yesod, the foundation, which is the secret, his chastity. He had the letter "F" or פ Peh in Hebrew. It refers to speech, the mouth. When you're working with a matrimony and you're pronouncing sacred mantras in the sexual act, you're working with the power of ‘All’ through the word, through דַעַת Da’ath...
And why is it that Kol, כל Kaf-Lamed, reminds us of All, totality? As Samael Aun Weor stated in his books, the act of sexual magic is the key to all empires, the key to all kingdoms. Every universe is formed through moving with the sexual energy, the power of Lucifer. When we work with פ Peh, כל Kol becomes כלף Calaf, since the energies of sex are sublimated to the heart through mantras. That divine energy also only rises in accordance with the merits of the heart, as Samael Aun Weor stated in The Perfect Matrimony. You cannot work with the serpent Kundalini and raise it up the spine without earning it in your emotional center through ordeals, through the development of virtues.
And so, this where כל Kol, All, embraces all in the radiance of desire. And the word desire typically refers to the ego, but in this case, in a poetic way, we could say desire refers to divine longing. Tiphereth embraces all the sephiroth of the Tree of Life because it is through our human will, our spiritual inquietudes, in which we learn to find integration of the soul with the Being.
The left blazed potently, inhaling, inhaling fragrance of all those rungs. Out of that blazing flame, he generated the female, the moon. That blaze was dark, deriving from darkness. These two sides generated these two rungs: one male and one female. —Zohar
In the sexual act, the left pillar becomes the flame. The power of darkness becomes active, and it is by conquering the ego in a marriage, in those precise moments of temptation, in which we learn to inhale the fragrance of aroma of the Tree of Knowledge, but without eating its fruit. This is symbolic of renouncing and eliminating the orgasm. Out of that blazing flame of the sexual furnace the moon is generated, because as Samael Aun Weor mentions, the moon represents the ego. When you're inflamed in a marriage, in the sexual act, we must face the moon, our own darkness, our own mind.
Foundation was linked to the central pillar by the increase of light within it, for as the central pillar was consummated, pacifying all sides, its radiance was increased from above, from all sides in all-encompassing joy. Out of that increased joy, emerged the foundations of the world called Increase. –Zohar
The word increase in Hebrew is מוסף Musaf, which reminds us of Josef, Joseph, Yesod. Joseph represents the power of Yesod, primarily because he was thrown into well by his brothers, the well of Yesod, the sexual energies, the waters, and he had to escape and face imprisonment in Egypt and certain sexual temptations in order to be rewarded by God, his Being.
The term Egypt is never used in the Bible, since the original Hebrew word is מצרים Mitzrahim, literally translating as “the place between the waters.” This is a symbol not only of the whole planet earth, but our physicality, which enslaves the soul through lust, desire, fornication. Ordeals usually take place in the physical plane, whereby we must define ourselves through how we use our sexual waters, our energies.
From here emerges all forces below and holy spirits and souls from the mystery of יהוה צבאות Iod-Chavah Sabaoth, Lord of Hosts. אל אלהי הרוחות El Elohei Ha-Ruchot, God, God of spirits. —Zohar
Leviathan: The Lost Word
The name Calaf in Sufi terms is the lost word. The lost word is mentioned by Samael Aun Weor in certain books such as Igneous Rose. It is the Christ energy that has been lost in humanity and lost to our soul, because we failed to perform the work.
The lost word reminds us also of the fifth day of Genesis. The term לוויתן Levitanim is translated as the great whales or the great sea monsters, which bears profound esoteric significance. These are the serpents of fire, which we raise in the perfect matrimony. תַּנִּין Tannyn is a word that refers to whales, specifically. If you add the word לוי Levi in front of it, you make לוויתן Levi-Tannyn. You spell leviathan. A Leviathan is a great master of the fifth initiation of Major Mysteries, one who has been purified in the tribe of Levi, the path of the apostles and initiates. When you incarnate Christ, you receive the lost word, but to reach that point you must be swallowed by the serpent up to at least Tiphereth, the human soul. And so, the lost word is found in any master who incarnates Chokmah, which we saw in Act II.
In the words of Samael Aun Weor in Igneous Rose,
"God created everything in the lost word. The masters that live in Asia have this word very well guarded. A great philosopher once said, 'Search for it in China and maybe you'll find it in the great Tartar.' The lost word is like a gigantic fish (לוויתן Leviathan); half blue, half green emerging from the depth of the ocean." —Samael Aun Weor, Igneous Rose
So, what does that mean to be a gigantic fish? It is to be a master of Tiphereth, the Middle East. "Whosoever knows the Word gives power to. No one has uttered it. No one will utter it, except the one who has it incarnated," the Word, the Christ. This is the saying from Master Huiracocha, who was the teacher of Samael Aun Weor.
The word Asia, you can say, is the word Assiah in Kabbalah. The great masters of the Middle East have this word very well guarded. The term Asia is used, but really Asia should be Assiah, since the world of Assiah is Malkuth, the world of matter and action. We can say that Yetzirah, the world of formation relates to the lower trinity of the Tree of Life. The world of Briah relates to the middle trinity of the Tree of Life and Atziluth relates to the top trinity, the three primary forces. Assiah, the world of matter and action is where we must face temptation, in which we must guard our secret, our chastity.
The Gnostic Bible: The Pistis Sophia Unveiled also mentions that one must incarnate the mysteries of the light, to follow the mysteries of our inner name, our inner God. Every one of us has our own inner spirit and our spirit has his own divine name, spiritual name. And, personally I know the name of my Being, but I won't tell anyone, because it's no one's business. I seek to be humble, because in all of us, the Being is great, is holy, divine—but we are not.
It is ironic that certain people in this movement commonly and frequently proclaim themselves to be the master so and so. "I am the master X. Follow me!" And, many people get caught up in politics within groups, identifying with certain people who say they are the master so-and-so. It may be true that the Being is a master, but this does not mean that the human soul is.
Even if you reach Tiphereth, the Fifth Initiation of Fire, one is a master at that level, but… spiritually, the Being is the master, not us! So, it's ironic that people get caught up in pronouncing eloquent names and spiritual names of God, giving away their secret to humanity. Calaf, or better said, Puccini, and many others knew that the way to resurrect is by not talking so much about one's development—but keeping that a secret. Many so-called Gnostics get caught up in this. Many people follow such individuals who say they are the master so-and-so and then get stuck in groups, politics, debates. But the real way to enter initiation is to keep this secret, the lost word, guarded in Assiah, the physical plane. And, in The Pistis Sophia we must face all the temptations in Assiah and the repentance of Sophia in Klipoth.
In Kabbalah, God creates through Briah; the forces of the top trinity of the Tree of Life create through alchemy, through Da’ath, in order to create the spirit, the divine soul, and the human soul. And, the human soul must give form to a solar mind, solar astral body, solar vital body, and transform the physical body into a solar being, a Christic Being. It is by entering the Second Mountain in which we ascend these nine sephiroth, the heavens, and prepare for resurrection.
The Lost Word of the Sufis
We have a beautiful teaching of the Sufis, which explain this very cryptic teaching of the Middle East: how one must find the lost word. ‘Search for it in China and maybe you'll find it even in the great Tartar.’ Idries Shah explains some very beautiful things about the mysteries of the lost word that we're going to elaborate upon and explain in relation to the opera we are studying:
“Seek knowledge, even as far as China,” the phrase which is on all Sufi lips, has more than a literal or even a figurative sense. This meaning is unlocked by analyzing the use of the word “China,” interpreted through the secret language… —Idries Shah, The Sufis: “The Coalmen.”
…which we say is Kabbalah. In Arabic it is the Abjad system. It's the same as the Hebraic Kabbalah. The numbers of certain letters representing different principles.
Prince Calaf is in China and everyone is trying to find out his name, the lost word. “Seek for knowledge even in China and maybe you'll find it in the great Tartar.” Remember that Calaf is the exiled prince of Tartary.
“China” is a code word for mind concentration, one of the Sufi practices, an essential prerequisite to Sufic development. The phrase is important partly because it provides an example of the coincidence in interpretation possible in either the Arabic or Persian languages. Neither has any real connection with the other. The fact that the word for “China” in both, though spelled and pronounced differently, decodes to substantially the same concept, invests this phrase with a special significance for the Sufi.
CHINA. In Arabic SYN (letters Saad, Ya, Nun). Equivalent numbers: 90, 10, 50. Totaled, these letters yield the number 150. Splitting by hundreds, tens, and units: 100 + 50 (no units remain). Retranslated into numbers: 100=Q, plus 50=N. Q and N recombined form a word: QN. The word QN (in the form of QaNN) represents, in Arabic, the concept of “scrutinizing, observing,” and is therefore taken as a symbol of concentration, focus. The injunction now reads: “Seek knowledge, even as far as concentration (of the mind).” —Idries Shah, The Sufis: “The Coalmen.”
Prince Caliph is in China. He is in his own infernos, his own Tartarus, his hells, in which he must discriminate amongst all the people of Peking, all of his defects, to catch them in action, to understand them, so that by comprehending, he may eliminate through the Divine Mother. In order to achieve knowledge, one must work in Da’ath, in alchemy. One must work diligently in the full death of desire.
CHINA. In Persian CHYN (letters Che, Ya, Nun). Equivalent numbers: 3, 10, 50. Before translating into numbers, the Persian letter Che (CH) is first exchanged for its nearest equivalent in the Abjad scheme, which is J. The three sums totaled: 3 + 10 + 50 = 63. Separated into tens and units: 60 + 3. These numbers retranslated into letters: 60 = SIN; 3 = JIM. The word we now have to determine is a combination of S and J. SJ (pronounced SaJJ) means “to plaster or coat, as with clay.” Reverse the order of the letters (a permissible change, one of very few allowed by the rules) and we have the word JS. The word is pronounced JaSS. This means “to inquire after a thing; to scrutinize (hidden things); to ascertain (news).” This is the root of the word for “espionage,” and hence the Sufi is called the Spy of the Heart. To the Sufi the scrutinization for the purpose of ascertaining hidden things is an equivalent, poetically speaking, with the motive for concentrating the mind. —Idries Shah, The Sufis: “The Coalmen.”
You see in this opera how Prince Calaf is scrutinizing his foes, who all want to find out his name, his secret. He is literally in China, Syn, which reminds us of Sijjeen, the lowest hell in the Qur’an, specifically referenced in Surah 83, Al-Mutaffifin, ‘The Defrauding.’ We find a profound teaching about the word "Sijjeen," wherein resides the book of the lost ones. The opposite is the realm of Illiyun, the highest heaven, wherein resides the book of the pious.
"The record of the wicked is indeed in Sijjeen." Sin, Sina. China. "And, what can make you know what is in Sijjeen? it is a written record. Woe to the deniers on that day who deny the Day of Retribution." Or better said, the Day of Atonement, Resurrection. "And none denies it, except for every sinful transgressor." —Al-Mutaffifin, ‘The Defrauding’ 83:7-12
"And the record of the pious is indeed in Illiyyun. And, what can make you know what is in Illiyyun? It is a written record witnessed by those brought near to Allah. Indeed, the pious shall be amid bliss, observing as they recline on couches." —Al-Mutaffifin, ‘The Defrauding’ 83:18-23
Illiyyun can refer to a mountain top, the heights of the Empyrean, the Tree of Life. Sijjeen refers to the lowest hells, so "Seek knowledge even in China, Sijjeen, and maybe you'll find it in the great Tartarus…" because by learning to go through your own hells, with discrimination, is how you develop the spirit, how you will resurrect. The only way to climb the Mountain of Resurrection is by precisely facing all our defects. Every ascent is preceded by a terrible a frightful descent, humiliation.
Even the word ‘sin’ in English comes from this etymology. Sin is an archery term in which, when you're firing towards a center target, you veer off to the left. To sin, Kabbalistically, is to fall through the left pillar, to go down the Tree of Life into Klipoth. That's how you enter devolution, what it means to sin. In this work, we must learn to descend into China, Sijjeen, hell, but without sinning, without sin, to not identify with those realms.
A descent is much different than a fall. To descend is to face all our own evilness with responsibility, to comprehend and annihilate the ego. To fall is to fornicate, to abuse the energies of the left pillar of the Tree of Life, and therefore remain in Klipoth without light.
We said that China is the heavenly kingdom, but in us our heaven is trapped in hell, as indicated in the Arabic Kabbalah. All our parts of our soul are trapped in the ego, and if we wish to achieve the Resurrection mentioned in the Qur’an, we need to atone for our defects through the Second Mountain, Purgatory, the ten days of Yom Kippur.
Therefore, John Milton stated in Paradise Lost, "The mind is its own place. It can make a heaven of hell, a hell of heaven." So, "The inferno is the womb of heaven," says Samael Aun Weor extensively, because it is only by descending into our own darkness, like Calaf does in Act III, by which he develops heaven in himself, by guarding the lost word, his secret.
Search for it in China, with discrimination, and maybe you'll find the truth, the lost word, in the great Tartarus, the inferno, which is what Calaf is doing. He's facing all the temptations of his mind and is rejecting Klipoth. When in hell, we must discriminate what we see with meditation; to not be confused by our own mind or the black magicians. Therefore Tiphereth, Prince Calaf, gets confronted by Ping, Pang, and Pong, IAO, the force of diablo, the devil.
We mentioned that Tiphereth, Prince Calaf, already achieved mastery. In terms of Freemasonry, he was an Adeptus Minor, but now he is preparing for perfection in mastery, to perform the Biblical Exodus, שמות Shemoth in Hebrew. In order to perform the Exodus, which is the return of all the parts of Israel, the soul, with the divine, we must reach Tiphereth first. Only by working with השם Hashem, א Aleph, ש Shin, מ Mem, by creating the solar bodies, especially the solar causal body, our own Inner Moses, can we incarnate Christ, the lost word, השם Hashem. Remember that the three mother letters of Kabbalah represent השם Hashem, and that השם Hashem spelled backwards is משה Moshe, Moses. Only by entering the direct path, by descending into Klipoth, can we truly incarnate Christ. That is the work of Moses, of the Exodus. We must return to Israel, the Absolute, because we are in exile, but now the Prince Calaf will enter the Exodus through the revolution of the consciousness, by freeing all the parts of his soul from hell.
It’s very interesting that the Book of Exodus is really שמות Shemot, the Book of Names, since the word Shem means ‘Name’ in Hebrew. ו Vav ת Tav is feminine plural. The way that we return to the Promised Land and marry the Divine Princess Turandot, Shekinah, is by guarding our name in the abyss, by freeing the Israelites or parts of the soul that are trapped in sin, Sijjeen, China.
Nessun Dorma: "No Man Shall Sleep"
In the story of Samson and Delilah, Prince Calaf must renounce all the offerings of the darkness, which is why Eliphas Levi has stated, "Woe to the Sampson of the Kabbalah if he allows himself to be put to sleep by the sinful Delilah." Therefore, in the opera, Prince Calaf says, "No man shall sleep." He will not enter the doorway of the night.
When Calaf sings this most famous aria to the stars, we are reminded of the Qur'an and the teachings of the Middle Eastern Sufis. Calaf sings, "No man shall sleep." He's singing to the stars of Urania, the Divine Mother Nut, the cosmic space. As stated in Al-Anam, "The Cattle," Surah 69:7:
"It is he who place for you the stars that you may be guided by them through the darkness of the land and sea. We have detailed the signs for people who know." ―Al-Anam, "The Cattle" 69:7
The following verses from Surah 37 verses 4-6:
"Indeed, your God is One, Lord of the heavens and the earth and that between them and Lord of the sunrises. Indeed, we have adorned the nearest heaven with an adornment of stars." —Qur’an 37:4-6
In this recitation, this Qur’an, Prince Calaf is praying to the sky, the heavens during the hour of temptation: Lucifer-Venus, which is occurs between 3 and 4 in the morning. This is when the forces of the black lodge are active in the astral atmosphere, which is why, if you wake up in the astral dimension at those hours and are very weak with lust, it gets very dangerous, because the demons will come after you. If we're diligent and working in chastity, being very strong in our practice, we can’t be harmed.
As you have seen in this opera, Prince Calaf is in ecstasy. He's performing a recitation, the Qur’an, in Arabic terms. He performs night vigil to speak, to pray, to communicate, to ask of his inner God for help during the hour of Lucifer-Venus. Therefore the Qur’an, Surat Al-Isra, ‘The Night Journey,’ verses 78-79, states:
"Establish prayer at the decline of the sun from its meridian until the darkness of the night and also the Qur’an of dawn. Indeed, the recitation of dawn is ever witnessed. And from part of the night pray with it as additional worship for you. It is expected that the Lord will resurrect you to a praised station." —Surat Al-Isra, ‘The Night Journey,’ verses 78-79
It's good to get into the habit of waking up very early, around 3 or 4 in the morning. If you get up naturally, that's even better, to do mantras, perform prayers. Then, go back to sleep, awaken in the astral plane; you can experience very strong samadhis, because you're channeling and conquering the energies of Lucifer—you're controlling your energies and the temptations of your mind. You can awaken a lot of consciousness that way. In that state you can have certain blissful ecstasies in which you communicate with your inner Divine Mother. This is the occult significance of Prophet Muhammad’s teaching on the night vigil, to be resurrected to a praised station.
The following is from Al-Buraj, the Constellations, Surah 85, verses 1-9:
"By the sky containing great stars and by the Promised Day," or the Day of Resurrection, marriage with Devi Kundalini, Turandot, "and by the witness and what is witnessed, cursed were the companions of the trench, containing a fire full of fuel, When they [the fornicating people of Peking] were sitting near it and they, to what they were doing against the believers [like Prince Calaf], were witnesses. And they resented them not except they believed in Allah, Exalted in Might, the Praiseworthy, to whom belongs the dominions of the heavens and the earth, and Allah over all things, is Witness." —Al-Buraj, 85:1-9
If you see stars in the astral plane, the mental plane, it means ascension—where the Divine Mother is showing you that your mind is clear and you're reflecting God inside. You see that firmament. As the Qur’an teaches, "We give signs for those who have certainty" in the astral plane, where you see certain astrological features, like the moon, which means suffering, ego, pain, ordeals. A cloudy sky means too much ego interfering with the intellect, too much rationalization, a cloudy mind, but a clear sky of stars is essential, in which we're radically raising our level being.
Prince Calaf is in samadhi, singing to his Divine Mother in preparation for the Second Mountain. We find such ecstasy reflected in the practice of the mantras, "O AO KAKOF NA KHONSA,” with which we began this meeting today. Let me remind you of the prayer we performed so we can connect it to this beautiful aria Nessun Dorma:
"Be thou, oh, Hadit, my secret, the Gnostic mystery of my Being, the central point of my connection, my heart itself, and bloom (like Shoshanna, the rose or igneous flower of our spirituality) on my fertile lips made Word!
"Up above, in the infinite heavens, in the profound height of the unknowable, the incessant glow of light is the naked beauty of Nut. She reclines, she bends in delectable ecstasy, to receive the kiss and secret fervor of Hadit…
(Hadit is a representation of Binah, the Holy Spirit, the husband of the Divine Mother. We seek to unite with Devi Kundalini, to be so pure that we become one with the Holy Spirit. This can only occur through death the ego, when we, as Tiphereth, become united in Binah through resurrection. Binah is both masculine and feminine: Aima Elohim, the Divine Mother, and Abba Elohim, the Divine Father).
"The winged sphere and the blue of the sky are mine!
"O AO KAKOF NA KHONSA!" —Egyptian Gnostic Prayer
It's on the night of the Second Mountain where the Prince Calaf’s heart is rich, inebriated with the hope of victory, when he says the following holy, ineffable words:
"None shall sleep. None shall sleep… (For I have awakened to one of the mysteries of Daath). Even you, oh princess Kundalini, in your chaste bedroom, (referring to the purified soul and the marriage room of alchemy, the bedroom), watch the stars (the firmament of Kether), that tremble with love and with hope…
"But my secret is hidden within me. No one will know my name, (the secret of initiation or his name, אלוה ודעת יהוה Eloah Va Daath Iod-Hei-Vau-Hei, the name of Tiphereth in the world of Aztiluth, which can be translated as אלוה ודעת השם Eloah Va Daath Iod-Hei-Vau-Hei or Eloah Va Da’ath Hashem, the Name, the lost word). No, no! On your mouth I will say it… (The mouth refers to Daath, mantralization, alchemy). I will say it when the light shines (when the word becomes flesh in me.)"
We spoke essentially about the meeting of השם Hashem, previously. Hashem contains breath, א Aleph, ש Shin, מ Mem: air, fire, water respectively. And, when we work with the three brains, the three forces in us, we're working with Hashem: I.A.O., Christ, Ignis, Agua, Origo: Fire. Water. Spirit.
So, he's praying to the night, his Divine Mother, to prepare him for the death of the ego and resurrection. Of course, this aria is very well recited today, but people don't know the meaning of what it represents. Little do people see how Puccini beautifully synthesized Kabbalah, alchemy, Sufism, and the Hebrew letters. So, as you can see, in order to understand this doctrine or this opera, we must know kabbalah very well, very deeply.
So, in this aria, Calaf continues:
"And, my kiss will dissolve the silence that makes you mine."
(Or his kiss upon the lips of the Divine Mother Death, because through Da’ath, the lips, is how one dies to ego, through comprehending in meditation and then asking for annihilation, or in the sexual act through mantra, through prayer, through devotion).
The chorus sings afterward, "No one will know his name. None shall discover the secret of his strength. And we," referring to the psychological aggregates we have inside, "will have to die… to die."
Calaf says, "Vanish, oh, night!" Night of Lilith and Nahemah, "Set stars! Set stars! At dawn (resurrection), I will win! I will win! I will win!"
People want to know Calaf's name. The word Calaf reminds us of caliph, a master of Middle East, Tiphereth, since this Sephirah is the east, but also the middle of the Tree of Life. The sun rises in Tiphereth, astrologically speaking, since it relates kabbalistically to the sun. It also relates to Venus as well, the science of love, the Venustic Initiations we spoke about previously.
So the prince is a master of the Middle East, and people want to know his secret. He is facing a similar situation to that of Odysseus in The Odyssey, when the Greek hero is questioned by Polyphemus, the cyclops, in a barren island cave, "What is your name?" Odysseus says, "I am nobody." One must not identify with the ego; one must cease to be what one is so as to become what one is not—to become the Being—dying moment by moment through meditation, self-remembering, comprehension, prayer, and vigilance.
When Polyphemus is blinded by Odysseus, the Greek hero escapes with his life and his crew, but he makes the mistake of taunting the giant, the animal ego. The cyclops was a very clairvoyant ego, with one giant eye, the third eye—a very big demon with powers in hell. Odysseus was taunting him, saying, "I am Odysseus." But, of course, whenever he would speak, Polyphemus would throw a giant rock and nearly crush his ship, since the giant could still hear. So the danger of the initiate at that level is hubris, mystical pride, vanity, the assumption or futile belief that "I'm a master at that level. I am the master so-and-so, follow me!"
This becomes very dangerous for advanced practitioners, to be very arrogant in a spiritual way, to be proud of one’s height. Samael Aun Weor mentioned how, in Igneous Rose, initiates must not get hypnotized by the vertigo of the heights, to assume that one is a great initiate, because only divinity is great. In the beginning, Odysseus blinds the giant and escapes, whereby Polyphemus screams, "Nobody has blinded me!" The funny part is that the other giants on the island say, "Okay… So, what? Nobody blinded you!" It's a pun on words, but at the same it's a psychological truth. Cease to be what you are; be content with having no other identity but that of the Being; if you reach that point, that level. If you become fascinated by your own pride, you will tumble into the abyss and risk getting killed… since the cyclops, while blinded, can still hear you…
The Temptations of the Second Mountain
The servants of Kali, the darkness, the Divine Mother Death of the inferno are led by Ping, Pang, and Pong: I-A-O. Literally the vowels of their names are the vowels of diablo, the devil.
First thing they tell him is, "Divert your gaze from the stars and look down here." This is very interesting. We find in Surah 6 of the Qur’an, verses 3-4:
"And He is Allah, the only deity in the heavens and the earth. He knows your secret and what you make public and He knows that which you earn." So, your actions, your virtues, your defects. "And no sign comes to them from the signs of the Lord, except they turn away therefrom." ―Al-Anam 3-4
Meaning: they turn away from the Divine Mother, the sacred cow of Kabbalah. “La Vaca” in Spanish, the cow, spells kabbalah backwards, the Mother of the Tarot, the second arcanum.
There's also another verse relating to this dynamic, where they tell him look down from the sky. They want Calaf to turn away from the signs of God and look down at what's going on in Klipoth, through temptation. The Qur’an, in Surat Al-Hajj, verse 66, states:
"And, He is the one who gave you life and causes you to die and then will again give you life. Indeed, mankind is ever ungrateful." —Al-Hajj 22:66
This verse deserves kabbalistic analysis, since many people interpret things literally. The Being gives life through the Mountain of Initiation, through Rosh Hashanah or the serpents of fire and light, and then He causes you to die on the Second Mountain through Yom Kippur. Then He will again raise you through Resurrection. But… mankind is always ungrateful, because even masters of that level still have defects to work upon.
This verse reminds me of an experience I had many years ago, so if I'm relating this to you about the stars, it’s because I've had many experiences where my Divine Mother was showing me my own heavens, heavenly being, or ascension. I remember one occasion, waking up at 4 AM to meditate, and then falling asleep again, I saw the stars in the sky—beautiful glittering stars… very divine, but then my ego was pulling me from the superior astral plane down to the inferior astral plane. I entered Limbo, Klipoth, the lunar sphere, when my ego invoked a big demon, whose name I will not relate here.
This monster, this giant demon, was like Polyphemus, a cyclopean beast. He was trying to convert me, but I fought my way out of his grasp as he was trying to tempt me, to drag me further down into the hell realms. Fortunately, I received divine aid and was able to escape.
So, I remember that phrase from the Qur’an, very much, with a lot of pain. "Surely we give signs unto you as a sign of certainty, but many are they who are ungrateful." I realize that my ego makes me very ungrateful. We must work hard on our ego so that we don't enter temptation, so that we cannot be misled in the internal worlds.
I-A-O, diablo. Ping, Pang, Pong, present before the initiate three more ordeals—three temptations relating once again to our three brains. In preparation for our resurrection, Lucifer provides the most intense and difficult ordeals. To understand this part of the opera, you have to remember the Book of Job: how Jehovah spoke to Satan and said, "Truly, my servant Job is the most humble, the best, the greatest." And of course, Satan says, "Yeah. Yeah. He praises you, but if you give me the opportunity to make him suffer, he will curse You to Your face." And Jehovah said, "So be it. Tempt him, but do not let him die."
And of course, the book of Job is very short, but very beautifully depicts the end of the path, through the process of resurrection, in which the initiate must face criticism and doubt, pain and sickness and disease and suffering and pay all his or her karma at the very end—to the point that even Job's wife and family were against him, telling him, "Why don't you curse God?" And he says, "Naked I was born, and naked do I return into the womb of the earth." God is just, and the initiate pays all his karma successfully if done with acceptance and humility.
There are eight years of trial and tribulation after Job annihilates the ego. Afterward, one must face certain ordeals, certain sicknesses and illnesses that result in death, physically speaking.
Of course, the initiate also faces other ordeals relating to the three brains. We find that riches, money, materialism, and jewels are presented to the initiate Calaf, which relate to Mammon, the mind. They use these jewels and say, "Take all this treasure and go on a journey anywhere you want. Do whatever you want. Take these fragments of stars." They say, "And the jewels." Of course, it's a very profound symbol in the Qur’an, because stars are from above, but in hell those energies channeled become fragments, broken. So they're telling him, "Don't look up there at Christ. Come down with us in Klipoth."
In the experience I had where I got sucked down into the infernal planes, I had to fight very hard to get out, but I did, because at that moment I was praying a lot and I felt a lot of remorse. There was a certain demon, whose name I won't mention, who took me and awoke me in hell, because I have that ego inside, very strong. But I prayed to my Divine Mother, my Divine Father, "Help me get out!" I woke up in my body and I felt terrible. I remember falling asleep again and being in my bedroom in the astral plane reading the Qur’an, but instead of seeing literal verses, I saw symbols, images. And my physical father, my Divine Father in the form of my physical father, came up to me in the astral plane, just smiled, and walked away, because I was studying with a lot of love and devotion.
I also remember seeing the images of that demon who pulled me down to Klipoth. He was a giant Gollum, bigger than this ceiling, like fifteen feet tall, a big rock giant, and in the Qur’an, I saw that symbol of the infidels, الكافرين al-Kafirin in Arabic. Remember we said early in our previous lecture on the Tarot, כ Kaf is the intellect, the cave in which the demons dwell, down in the hell realms. There is even a surah in the Qur'an called الكهف Al-Kahf, 'The Cave,' which indicates how the Hebrew כ Kaf or Arabic ک / ك Kahf have the same kabbalistic meaning.
It's funny, because my physical father has a complete aversion to Islam, very fearful of that religion, but in my dream, my Divine Father was showing me in the form of my physical father: read the Qur’an when you are tempted.
The Prince Calaf opposes the golden calf, money, materialism, hell. The golden calf literally sounds like Calaf. That's the opposite of the prince, so they offer him gold and money, but he refuses. They offer him women, travels, eroticism, lust, sexual perversity and passion related to the motor-instinctive-sexual brain.
The first ordeal related to money is the intellect, because the mind is always wanting money to sustain itself, but the temptations of the body are related to the motor-instinctive-sexual brain. Women of fascinating fatal beauty, hidden beneath their veils, tempt the initiate in the physical and internal worlds. The counselors say ‘take their veils off,’ but of course these are the veils of hell, Klipoth, in which one only finds more and more suffering until one is disintegrated in that region. This is opposite to the veil of Isis, in which one tears it through resurrection to go to the source, the Absolute.
So Calaf denies them too. Ping, Pang, Pong beg the prince that Turandot is sleepless and unrelenting. This shows us how the black lodge accuses us of being cruel, of being evil, because they think that prince should die and not them. And of course, this reminds us of the story of from The Pistis Sophia in which Hitler met a superman. Hitler was an awakened sorcerer, a black magician at that point, and he declared that he was filled with terror before a superman filled with a lot of light. The demons think that masters of the straight path are very evil, because they don't follow the devolving forces. However, neither are the saints followers of the straight path, and therefore the saints don't understand them either. They follow the path of the right. One must follow the path of the middle to achieve self-realization of Turandot. But of course, when we follow the revolutionary path, we are accused of being cruel, demonic, by both the sheep and the goats.
Lucifer is always providing those temptations: mentally, emotionally, physically. And Samael Aun Weor wrote that the worst ordeals are not just brain against sex, sex against brain. Fighting against your lust in the sexual act is hard, but the worst ordeals involve heart against heart, the emotional brain, the emotional center. There are certain traumas or betrayals which are very painful, very difficult, which is why at this point in the opera, Turandot's guards bring out his father, Timur and the servant Liu, threatening their lives if they don't provide Calaf’s name. So, Calaf says he doesn't know them—which, as a simple plot point, makes sense. He's trying to protect his father and the servant, but at a deeper esoteric level, he's saying "I don't know them." He's saying, "I don't know my Being completely yet." As Samael Aun Weor wrote in The Perfect Matrimony, he knew a resurrected friend of his who said that only those who have swallowed soil, achieved resurrection, know anything. Before that, one is only a fool.
At that level, you know, the master has a lot of light and is developing more and more wisdom. However, they basically still don't know the Being yet, until resurrection, so a lot of trial, temptation and pain is involved. But he says, "I don't know them." And, while on one level, this is showing that he's protecting his family and his father and his servant, it also shows us the virtue that we need at this point in the path… which is silence. Silence doesn't just refer to just how we relate to people in the external plane. It’s not about not talking to people. It means that psychologically, we're silent. No mind. No disturbance. With serenity and insight, we cut through illusion, like Manjushri's sword into the depths of hell, in order to conquer all that evilness, because if we identify with ourselves and with our mind, we enter Klipoth. So, patience and tenacity are the two virtues needed on the Second Mountain according to Samael Aun Weor. The magician must know how to be silent, know how to abstain, know how to suffer, and know how to die to the ego.
It's at this point and time when the servant Liu, Geburah, provides a profound sacrifice, which is personally one of my favorite parts of this whole opera. Liu, the divine soul, tells the audience, "I know his name, but I will not tell it to you. I will keep his secret with me." Of course, this is a symbol of how the divine soul interferes and descends into the initiate on the Second Mountain in order to help. The divine soul, Geburah, relates to Mars and the Sun, since the divine soul is like into the solar logos. She teaches the audience, through her sacrifice, the path of mystical death. She says, "His secret is with me,” because the Sun, the solar logos, the mysteries of השם Hashem, יהוה Iod-Chavah, is within her. The divine soul, according to Samael Aun Weor, absorbs all the principles of Christ in her, through the great work.
She absorbs all those forces through the work, the human soul. All the virtues of our Being are within her, which is why the Qur’an says that she is like a "glass of alabaster" in which the light of Al-Nur shines.
Allah is the Light of the heavens and the earth.
The example of His light is like a niche within which is a lamp,
The lamp is within glass, the glass as if it were a pearly white star,
Lit from the oil of a blessed olive tree,
Neither of the east nor of the west,
Whose oil would almost glow even if untouched by fire.
Light upon light.
Allah guides to His light whom He wills.
And Allah presents examples for the people,
and Allah is Knowing of all things. —Surat Al-Nur, 24:35
Allah, the Innermost, is the light. In this verse, He sets forth a parable for his servants, a lamp with a light like a glittering star, contained within a vase of alabaster or glass. Geburah, Liu, is the glass and the light of Allah is Timur, the spirit. So, she is the means of reflecting that divinity in us. She's the divine consciousness who never mixes with the ego, until that initiate has died completely. In the meantime, he can manifest some aspects of the divine soul during the process of the Second Mountain, so that she can help him fight. She does that by sacrificing herself and teaching, through her own death, how to achieve resurrection.
This light is lit through transmutation, the mysteries of alchemy, through the olive tree of knowledge. This tree is neither of the east, Tiphereth, nor of the west, Malkuth, since the light emanates from Da’ath, or Marifah in Arabic. The oil of this tree is the semen, from the Hebrew word for oil, שמן Shemen. It’s interesting that we find even the term שם Shem, Name, in the semen, or sperm and ovum, נ Nun. This is because the power of the initiate’s name is in the brute mercury, the seminal matter. And this is why Calaf guards the secret of his name so much, his sexual purity or scientific chastity. It is the key to all empires.
There's a very similar teaching in the Wagnerian Ring cycle regarding the descent and sacrifice of Geburah within the initiate, in the opera Die Walküre. I think we'll watch it eventually, where Brunhilda, in the German myth, the German opera, represents Geburah, who descends to help the initiate Sigmund, and then Siegfried later on.
A very similar principle is present in the operatic works of the great masters, which we don't have the time to go into depth here, but it's important to remember that the divine soul absorbs Christ and descends to help Tiphereth fight a spiritual war.
Liu, Geburah, is also Martian, the power of Mars, which confuses a lot of people in occultism, because people think of the Martian force as something masculine. The truth is, it’s feminine. You notice that Liu is very sweet? Very serene, very kind, very compassionate, but she's stronger than any of the men in the opera. Primarily because she's responsible for all the pains of the initiate. With her force, her Martian strength, she sacrifices herself. She says, "I know I'll never be able to be with the prince." She loves him, but he loves Turandot. This serves as a simple plot point, a fascinating love triangle, but there’s something very profound here. Puccini is basically showing that, obviously, Tiphereth is in love with Shekinah, Calaf with Turandot. While Calaf doesn’t seem to reciprocate Liu’s romantic love for him, symbolically speaking, the divine soul can only unite with the human soul through death, as we talked about in the play Romeo and Juliet, and one of our lectures on the Eternal Tarot of Alchemy and Kabbalah.
In order to unite the divine soul with the human soul, the ego must be completely dead. In that way, the human soul unites with the divine soul and the spirit, and then within Binah, the Holy Spirit, through resurrection. But, of course, this drama must happen first, where Geburah descends into hell to help the initiate, to help him ascend. Liu teaches him that with death, one conquers death, so that one can achieve a perfect marriage with Binah. Therefore, Nietzsche wrote in Thus Spoke Zarathustra, "Spirit is the life that itself cuts into life. With its own agony it increases its own knowledge… Did you know that?"
Geburah is Mars, killing, bloodshed. That's her sacrifice, but not against anyone, not a literal killing, but a psychological one. She teaches us how to kill the ego. She teaches the initiate how to die to desire. Liu is showing us that if we want to marry Turandot and unite all the parts of the being, we must die psychologically. We must keep our secret of chastity. We must fulfill the path of Bushido amongst the Samurai, the way of the warrior. Of course, this was a beautiful teaching that degenerated in Japan, but has Zen, Buddhist roots, in which one must die radically to desire. This is the way of the warrior, valkyria, virya, where we get words like virility and virtue.
She is Mars, strength through suffering, which, while sweet and feminine, is the power of the warrior. She's the strongest character in the whole opera. Calaf is very convincing and very powerful, but he couldn't do it without Liu, without the divine servant. She commits seppuku, which originally symbolized the death of the ego. Of course, people think it's literally a physical story about a servant who sacrifices herself, so that a prince can marry a very murderous princess, but of course those literal meanings are, while entertaining, very superficial and absurd. They don’t really withstand an occult, literary analysis.
Liu says that Turandot is girdled with ice, meaning her chastity, severity, which can only be melted by the fire of Calaf’s love. She says, "You will love eventually the Prince Calaf as I love him." Meaning: when the ego is fully dead and the ice of the lunar sphere has melted through chastity, Binah will absorb Tiphereth, and all the lower seven sephiroth through resurrection. So, before the break of day, Liu says, "I shall close my tired eyes never to see him anymore…" except through resurrection. They only see each other through mystical death.
This is when Timur, the spirit who is blind in us, is told about his daughter's death. So he grieves. It's a very painful process for the Being, in which Geburah descends into the initiate. That's because the divine soul and the spirit are one within a master, but in order to help Calaf work in himself, she must descend into him and mix with all the impurities to help him fight. But of course, Timur is blind, grieving. He's the exalted Tartarian king, exiled king of the north, the spirit, and Timur, symbolically speaking, is blind in us. The eyes of Ra, the spirit, are no longer active because we fell, but this doesn't mean that the Being is blind. It just means that in us, that potential is not active, because the Being is always omniscient, even when we are not. The spirit sees. As the Qur’an repeatedly teaches, "Allah is the witness over the heavens and the earth. He sees all things."
"It is dawn my little Liu," Timur says to her. Meaning: Chokmah, the Sun or solar logos, is in Geburah. He also pronounces with great grief that God should be outraged. This is true. The gods, the buddhas would be angered if her death, which is so noble, is not justified with marriage with Turandot… because to reach that point is very high and difficult, but to not make it to the end is very, very painful. One can fall at that point, very easily. It's a very dangerous path, very straight and narrow, which is why the Qur’an says,
"Guide us to the straight path,
"The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray." —Al-Fatihah, the Opening 1:6-7
Every one of us, without exception, has killed our inner God, our inner Being. We assassinated the God Mercury through fornication. We've sinned against the goddess moon and therefore we must pay the price. This is when the multitudes of people say, "Unhappy shade, shameful shade, forgive us!"
And as I said earlier, in the previous lectures, the chorus is dual. It can be heavenly or diabolic, depending upon how the verb is used. So, in heaven it's divine, but in hell it's demonic.
Timur says he will follow to rest beside Geburah, Liu, in the night that knows no dawn. It might seem that the Being is doubting at this point. It's very difficult to escape the darkness in order to turn to the light. He will descend into Klipoth looking for His lost soul if the ego is not fully eliminated, if one fails and enters devolution. So, Ping, Pang and Pong at this point say that this is the first time they look upon death without sneering. IAO, diablo, Lucifer, doesn't mock the descent of Geburah into the initiate. It's very serious.
They say, "Liu, gentle spirit. Rest in peace." Timur and the crowd then exit, which is actually the point, I believe, at which Puccini didn't finish his opera. The rest of the opera was developed by another composer, Franco Alfano, from Puccini’s notes. He made sure that the esoteric message got through for this final work, which is important.
It is at this point and time Tiphereth, Prince Calaf or caliph, the master of the middle east, says to Turandot, "You are princess of death," which is true. In heaven, she is Divine Mother Death, Binah, Saturn, the Sabbath, but down in hell she is Kali who swallows the infidels, al-Kafirin, within the ninth sphere of the inferno. He tells her to come down from her tragic heaven to tear her veil. Only by tearing the veil of Isis through the death of the ego can we achieve resurrection. The veil of Isis, he says, is like ice and water. Again, very symbolic. The ice and water of Yesod must be melted and transmuted in a marriage.
All of this, of course, is very symbolic, which is funny when people see this opera. Obviously, audiences are very fascinated with these dramas, but which are interpreted in a very juvenile sense. Why would this prince want to marry this woman who killed his servant and threatened to kill him? Of course, very literally, it's extremely silly, but symbolically he becomes more aroused by her, in love with her. This is a beautiful symbol of how love and death are one. Divine Mother death is love, the terror of love and law as mentioned innumerable times by Samael Aun Weor.
She resists him. She first says, "Don't touch me. It's a sacrilege." Meaning, to touch the Divine Mother, to approach the Divine Mother with lust, is demonic, blasphemous, but to really be united with her is to be completely dead, chaste. The kiss of the Divine Mother Death requires absolute death of the ego, to become Hadit, the Divine Father, which is Binah, the masculine aspect of the Holy Spirit.
But then he takes her in his arms and kisses her. Very dramatic music thunders, representing the fatality and the supreme negation of the self. He has died to the ego completely. He then calls her the flower of the dawn, referring to Venus, the rose, Shoshannah. Rosh Hashanah, the perfected chastity of the initiate.
She says, "How did you conquer?" And then he says, "Do you weep?" She weeps her first tears. Meaning, the eyes of Binah has melted in the fire of alchemy. He answers her with a question. "Do you weep?" Referring to the eyes, since the eyes of Horus which are now open.
Eyes in Hebrew is עיניים Ayni'im, which contains the letter ע ayin. ע Ayin is found in the middle of דעת Daath. ד Daleth is the doorway through which we see, ע Ayin, the truth, ת Tav. It is through the fires of alchemy that we melt the ice of Yesod, and when Turandot weeps, her vision within the initiate is cleansed, is clear. The Truth is visible to both princess and prince, since Calaf is now completely dead to the ego.
Turandot relates how she despised all the people who tried to marry her before, the initiates who said they loved her, but failed. Yet she feared Calaf, because he was like a Mozart, a Beethoven, a Wagner. Some initiates can conquer the moonlight sonata, the darkness of the soul, and come out in the end with the sun. Many end up like Samson. She says the light springs from him, that she felt the fear of conquering and being conquered. Devi Kundalini fears our failure. She also fears the soul being victorious because the inverted serpent is active there, fighting all the time. So, she still tests Calaf even when he has no ego. She tells him to leave while he has the chance.
Even when you're fully dead to an ego, you must achieve resurrection. So, don't think that as soon as you annihilate the ego, (Snaps fingers), you resurrect. It's a long process in which the initiate must be tested, and of course it's a very dangerous work. He must qualify from his initiations. One achieves initiation, but then one must qualify. This refers to how we must pay all our karma with gladness, and not to pronounce anything against God.
The kiss to the Divine Mother symbolizes his submission to her and the summation of mystical death at this point. She's swooning because he's now preparing for the end of the path, the height of the Second Mountain, so at this point she unveils her love for him.
He then says, "My name is Calaf, son of Timur." At that moment, she says, "I know your name!" And there's that excitement in the audience. They're saying, "Okay. She's probably going to have him killed now, since he gave away his secret!"
It seems like she wants to kill him at that point, but the fact that she says, "I know your name" and that "I’ve achieved victory" is dualistic. She has achieved victory in the soul, because he has perfected his submission to God, his Islam, you could say. He said, "My victory is in your embrace, my life is in your kiss!" It is at this point that he says "It is now the hour of trial!" This is the dilemma of “to be or not to be” in which the soul is to be swallowed by Saturn, Kronos, the Holy Spirit.
You don't know until the very end what will happen, until when they are presented in the palace, Turandot says, "Father, I know the name of this stranger. His name is love!" In Hebrew, Love is גדולה Gedulah, Chesed, the spirit. Because now, when the ego is fully dead, the soul integrates with Geburah, all the lower bodies. The spirit is absorbed in Binah, the Holy Ghost, through resurrection.
And so, at the end, she says it is love. Chesed, the spirit, is united with all the parts of the Being. All the audience hears this beautiful chorus sing of the divine marriage of resurrection.
“Oh sun, life, eternity, light of this world and love. We rejoice and celebrate this song and this sunshine. Our great happiness, glory to thee!"
Therefore we conclude with this following quotation from the book of Revelation, Chapter 2, Verse 10:
“Be thou faithful unto [Divine Mother] death, and I will give thee a crown of life.” —Revelation 2:10
The power of sex that guards the prince in his journey is the Rune Laf, the rune of Life. This is the mystery of scientific chastity, of alchemy. The Rune Laf, in the gnostic tradition, is performed on the 27th of each month. 2 + 7=9: the mysteries of Yesod.
Face east in the morning and walk towards the sun with your hands above your genitalia, walking slowly while praying to the Solar Logos to descend into your hands, into your genitalia, and to grant you any particular blessings you need. Remember that the Rune Laf is the rune of sexuality, the rune of life, which can grant us any petition we need when we are sincere and working in transmutation.
When you raise the Rune Laf [לפ Lamed-Fei in Hebrew] to your head, by raising your hands and sexual energy up above your כ Kaf, your crown, you form כלפ Calaf. When the hands are above your head, you are forming the Rune Man. Stretch your arms in a completely vertical fashion above your head, and you form the Rune Is. Isis. Turandot, the Divine Mother.
Through the rune of life, through transmutation, we achieve the secret of alchemy and transform ourselves into true men and women, through the power of Isis-Turandot. The mantra for the Rune of Isis is "Iiiiiiiiiiisssssssss Iiiiiiiiiiisssssssss." So Calaf is formed in you when you raise Rune Laf to your head, your Kaf or crown. That's the secret of the Calaf, the master of the middle east.
Questions and Answers
Lecturer: Any questions?
Student: China represents the east and the west. Is that Klipoth or what?
Lecturer: Yes. The west is Klipoth because the sun sets in Malkuth and descends into the infernal planes. In the drama of Geburah, Liu, descends into the initiate. It's a symbol of how the sun must descend into the west in order to go into Klipoth, to help us fight all that evilness inside of us, so that you can return to the east with the sun, through resurrection.
Student: So in the book of revelations, is that battle between the east and the west that battle between our brain, our mind and our sexual brain? Or is that the left and the right brain?
Lecturer: Well, it could relate to the battle between brain and sex. The sun must rise into your head through transmutation, not the other way around, where the soul-energies go out and follow the moon.
Student: What precisely are the stars that Calaf praises in Act III?
Lecturer: The Absolute. In the Kabbalah, if you look back at the Tree of Life, you have three regions that are above the Tree of Life. You have Ain, Ain Soph, Ain Soph Aur. Ain is the Nothingness, cosmic space; the Cosmic Common Eternal Father. Ain Soph is the light of our Being. As a star, the Absolute shines with omniscience and power. Calaf was praising the stars when singing Nessun Dorma, while looking at his Ain Soph, his inner Glorian, his Christ. He prays that his light aid him in himself, which is the Ain Soph Aur, the limitless light. The light is still unitary in the Unmanifested, but when that light enters the universe, it becomes the trinity: Kether, Chokmah, Binah, the three primary forces that emanate outward and then reconvene as three in order to create.
So, the Ain Soph is precisely our true Being, the star of Bethlehem. You can also look at the lecture we gave on Arcanum 2: The High Priestess, where we explained some details about the Ain Soph, Beth-le-hem, the house of bread, that shines with the Nativity of the Being, which we saw in Act II with the three magi, reading the scrolls of the initiate, his answers, and praising the birth of Christ in him when he takes the direct path.
Student: Well, does one choose to take the direct path to become an initiate, as opposed to the Nirvanic, spiral path? Does this happen in the astral plane?
Lecturer: Those initiations occur internally. There have been rituals done in the past, physically to commemorate and commence the initiate on the path of the bodhisattva. This doesn’t happen frequently because it's a very rare path. Not a lot of people take it, but the nirvanic path is pretty common. Those initiations occur internally through experiences. Your Being will show you if He wants, since his initiations and path belong to Him.
Student: Are there people on this earth working and achieving initiations?
Lecturer: I know people. I know many. Many of the people in the Gnostic movement are returning to Turandot, the Divine Princess Shekinah. There are many fallen bodhisattvas in this movement that are trying to rise again, like the prince in the beginning of Act I or the beginning of Act II. We hear the stories of Ping, Pang and Pong, who talk about how many princes tried to marry Turandot and how many of them failed. They reached initiation at some degree in the past but fell, and then they try to regain what they lost. It is a very difficult path, especially if such fallen masters are not diligent about working on the ego. Remember that they originally fell because of the mind.
Student: Are there any couples having a child through immaculate conception?
Lecturer: There are people, but usually those people don't talk about it with other Gnostics. Apparently, because there's a lot of gossiping and back biting in the Gnostic movement. Specifically, it's a big game of who can be more spiritual. It's the same ego adopted for other things, more spiritual things.
Student: That's kind of what happens in institutional religion. I grew up Roman Catholic. Very quiet about it, but then something just happened, a deep desire. It was all very natural. Can this happen very naturally? Can you become an initiate without even realizing what's happening on a conscious level?
Lecturer: So, good question. Samael Aun Weor mentions that there are many people who are in the minor mysteries, especially in the very beginning of the path, because they're practicing the three factors: sacrifice, birth of the soul through transmutation, and death of the ego. They may not be very awakened, but they have some degree of light, little by little, and some people may not even know that they passed through the minor mysteries yet. Except by having some experiences later on that show them, but there are people too who have been through the Major Mysteries that don't remember certain internal initiations because their Being doesn't want them to see it. This occurs mostly to protect that initiate from being proud, but in another sense, the work of the path itself is very conscious and very specific. To really know where we're at, we must be very awake.
So, of course there's levels. We do it by degrees. It takes a lot of effort on our part, to know where we are at, and the work requires a lot of patience too, because sometimes the Being, while He is very powerful, has a lot of light, doesn't give it to you until later, when He wants. We must learn how to obey, and not resent not having light, because that's our fault. If we have no light, it's because the Being doesn't want us to have light, and that's why Calaf in Act III suffers so much, because he wants light. He says, "I wish this night would end and I wish the dawn were here!" Every initiate suffers a lot in the inferno and must go through a lot of pain, but he has to be very humble and to accept his fate. Let the light enter him when the light needs it; when the light doesn't want certain things to be done, He withdraws. God divided the light from the night. You can relate this principle to the First Initiation of Fire, in which you start to generate that light, but God says, "Let Me divide the night from the day, let Me take that light from you, so that you don't make any mistakes," so we don’t harm ourselves. Because, while we may have light, we may act poorly. This work takes a lot of restraint on our part.
This is a transcription of an audio lecture from The Secret Teachings of Opera, originally given live at the Chicagoland Gnostic Academy:
This opera is about the path of the Self-realization of the Being. Puccini unveiled, in his work, the intimate process and development of the soul, how to unify the consciousness with Christ and the Divine Mother. Self-realization is the complete integration of the soul with the Being, to manifest the complete potential of our Tree of Life. We seek to realize the Self, the Divine Mother, and all the parts of our Being, while our divinity, our Being, seeks to realize us.
As stated by Samael Aun Weor in Tarot and Kabbalah:
Our own particular Monad (Self, Being) needs us and we need it. Once, while speaking with my Monad, my Monad told me, “I am self-realizing Thee; what I am doing, I am doing for Thee.”
Otherwise, why are we living? The Monad wants to realize the Self and that is why we are here. This is our objective.
The Divine Mother Kundalini, the divine feminine, the Heavenly Princess Turandot, will only marry a man of noble blood. To possess noble blood is to be an initiate, to successfully complete the necessary trials, ordeals, and rites of purification. This is to be worthy to achieve the goal: Self-realization, the Resurrection of the Being within the soul.
The Minor and Major Mysteries
Act I demonstrated the Minor Mysteries, the probationary path. The Minor Mysteries exist to test the disciple, to see whether one will qualify for entering the Major Mysteries. Any disciple must be tested to see if he or she is serious about the path of initiation. According to Samael Aun Weor, there are nine degrees or initiations of Minor Mysteries that the student must pass before qualifying for the Major Mysteries or Initiations of Fire: the awakening and development of the Kundalini.
The Minor Mysteries involve ordeals and mystical experiences. The disciple, in the astral world, witnesses him or herself entering the interior of the earth. Symbolically, we must face our own psychological impurities, our own filthiness and degeneration. This is not so that we can become morbid people, filled with self-flagellation and shame. The sole intention of introspection, of meditation, is to acquire change. We must make an inner account of ourselves: what defects do we possess in abundance, and what virtues do we lack? If we do not confront ourselves, if we are unwilling to take responsibility and ownership of our mistakes, then we will not enter the Major Mysteries. People who fail in the probationary path eventually leave Gnosis, simply because they see no benefit from the practices. They cannot confront the reality of their mind and the psychological causes of their suffering.
The student must be tested and prepared for awakening and raising the Kundalini in a marriage. The serpentine fire rises within the spinal canals of the lower five bodies of the Tree of Life: Malkuth, the physical body; Yesod, the vital body; Hod, the astral body; Netzach, the mental body; and Tiphereth, the causal body. Raising and developing the Kundalini within the spine of each body constitutes one initiation of Major Mysteries. The Major Mysteries, or five Initiations of Fire, are accomplished through the Perfect Matrimony: the union of two pure souls, one who loves more, and the other who loves better.
Single and married people can advance through the Minor Mysteries, but only married couples can awaken the sacred fire of Kundalini and enter the Major Mysteries or Mysteries of the Fire.
Calaf, the exiled Prince of Tartary, conquered certain trials and temptations in Act I. He was tested in his resolve and pursuit of initiation. Every student who enters Gnosis is on probation. All must walk the probationary path, to complete the Minor Mysteries. Before the law of divinity and karma, we are given the opportunity to prove ourselves in the Minor Mysteries, since all of us, without exception, are delinquents, demons, criminals before God. Anyone who has the ego alive is an infidel, an unbeliever, a stranger to the kingdom of heaven. It doesn't matter what we believe, because if we possess anger, lust, desire, it means we are not perfect, but are demonic beings.
The purpose of these studies is to know the heavens of the Tree of Life, to no longer be an outsider, an inhabitant of the Abyss. This can only occur when we remove the garbage of the psyche, our psychological defects. For as Jesus taught us:
"Be ye therefore perfect, even as your Father which is in heaven is perfect." —Matthew 5:48
Calaf undergoes the Minor Mysteries in his confrontations with three enigmatic figures: Ping, Pang, and Pong. As I stated, the mystery of their significance is found in the vowels of their names: I, A, O. Ping, Pang, and Pong represent Diablo, the devil, the ego. These three individuals help Turandot to govern the lunar multitudes. Who are the lunar multitudes? The people of Peking who worship the moon, mechanicity and the Second Death. Similarly, the commoners also clamored and confronted the Prince, seeking to dissuade him from ringing the fatal gong three times to awaken the Divine Princess Turandot.
Ringing the gong three times symbolizes the work in a matrimony. Remember that the Kundalini is coiled three and a half times, asleep, within the Chakra Muladhara, until the couple awakens the serpent of fire through sexual magic. The number three also reminds us of the three primary forces: Holy Affirmation (man), Holy Negation (woman), and Holy Conciliation (sexual union). Once that serpent is awakened, it begins its journey up the thirty-three vertebrate of the spinal column, the thirty-three canyons or degrees of Freemasonry. The work of raising the Kundalini up each vertebra is the path of the Major Mysteries, which are symbolized by Turandot's three riddles.
These three riddles synthesize and contain within themselves the mysteries of the Tree of Life and the Tree of Knowledge of Good and Evil, Kabbalah and Alchemy, which we will explain in detail today.
The Mysteries of Diablo, IAO, Lucifer
The counselors of the palace—Ping, Pang, and Pong—announce the call of the city’s fatal gong. The palace and the streets are stirred, in uproar, because a new disciple has awakened the serpentine fire Kundalini, the Divine Princess Turandot, within his spinal column. The Prince Calaf has entered the Major Mysteries... a rare and dangerous occurrence! Many are those who challenge love (Binah, the Holy Spirit) but fail to eliminate the ego. The trials of the thirteenth arcanum—the work against the disintegration of the animal "I"—is tremendously difficult, precisely due to the nature of the mind and temptation.
In relation to this topic, Ping, Pang, and Pong represent Diablo, IAO, the power of Lucifer. This name scandalizes the religious fanatics who do not understand esoterism, who have been educated poorly. Yet when we comprehend some etymology and have direct experiences from meditation, the beauty of Lucifer’s role in the cosmic drama becomes clear.
Lucifer is not just some person outside of us, but something internal and personal for each one of us. Each one of us has his own Lucifer, who is part of our Being. Lucifer comes from the Latin term lucis: “light”; and fer, fero: “to bear, carry, support, lift, hold, take up”; these terms literally join to form “bearer of light.”
But what is that light? The Christic energy.
Lucifer in heaven is divine, is Christ. Lucifer is the power that gives sexual impulse or longing, which is natural, divine. Without sexual power, without the creative fire, we cannot experience divine love, the beauty of the soul, or the perfect matrimony. The energies of Lucifer are beyond good and evil, but are channeled and conditioned based on our level of being. The problem is not the light, but when it is channeled through the ego. When the light becomes corrupted due to our own desires, defects, and impurities, that light constitutes Diablo, the devil.
Lucifer is our own light that we have polluted within our psyche due to our mistaken actions. Because we created the ego, we transformed Lucifer into a devil, into diablo. Lucifer is properly named Christus-Lucifer, the light of Christ, because this light is part of our Being, but who is mixed with desire, with egotism, due to our own mistakes.
Lucifer is the part of our Being who provides tests and temptations in this physical world and in dreams. But why? Why would part of our Being do this? His purpose in the path of Self-realization is to provide us with necessary training and experiences. Without temptation, we could not develop wisdom.
Does an inexperienced soldier, who trains inconsistently, equal a seasoned warrior who trains his hardest every day? The same principle applies to meditation and the development of the soul. People who never face great adversities, painful tragedies, can never really know their true character and develop qualities like heroism, veracity, and strength.
Temptation is fire. Triumph over temptation is light. Lucifer gives us the fires and pressure of adversity so that we can perceive our own defects. Without terrible ordeals, we cannot see our most secret faults. Without temptation, we cannot confront ourselves and change.
Therefore, Lucifer, portrayed through Ping, Pang, and Pong, Diablo, IAO, plays an essential function in this opera. At the beginning of Act II, Ping, Pang and Pong are organizing preparations for either a wedding or a funeral. This indicates to us that Lucifer is very active in the probationary path, as well as the trials of the thirteenth arcanum, the Major Mysteries. They are preparing for the outcome of the funereal trials, the three riddles that Calaf must answer before Turandot and the palace. Everyone is agitated because no one knows what the result will be: will Calaf become a Master of Major Mysteries, or will he fail and enter devolution within the abyss?
Such a struggle is beautifully depicted in Friedrich Nietzsche’s book, Thus Spoke Zarathustra. The following excerpt comes from “On the Tree of the Mountainside,” or the Tree of Life that stands upon the mountain of initiation. Zarathustra here gives some advice to a young boy who longs for the heights, who wants to enter the Major Mysteries.
“You are not yet free, you still search for freedom. You are worn from your search and overawake. You aspire to the free heights, your soul thirsts for the stars (for Urania, the Divine Mother Nut, the cosmic space in the Egyptian mysteries). But your wicked instincts, too, thirst for freedom. Your wild dogs want freedom; they bark with joy in their cellar when your spirit plans to open all prisons.” —Friedrich Nietzsche, Thus Spoke Zarathustra
This indicates that when you’re raising the Kundalini up the mountain of your spine, within your individual tree of life, the forces of good and evil enter conflict, battle. This is demonstrated by the writings of Samael Aun Weor. He indicates that we must wage very terrible battles against the ego as we raise the Kundalini in each of the thirty-three vertebrae of the spine. The following is from Igneous Rose:
Within the sexual matrass of our organic laboratory, the explosions of passionate fire combine certain ethereal, astral, mental, volitive, conscious, and divine arcana. This occurs to elaborate certain igneous elements, whose substantial principles belong to the Innermost, with the ardent fire of the erotic thirst.
The woman accumulates a very large quantity of elemental fire from nature while in the state of sexual excitement, and when her fire is combined with the erotic magnetism of her husband, then it engenders certain cosmic powers whose tremendous explosions open the spinal chambers.
The boiling passionate fires of man and woman, when mutually and erotically combined, create truly ardent tempests that disturb the atmosphere and cause the tenebrous ones, who are the escorts of each chamber, to go mad.
These submerged entities attack the intrepid ones by defending the fires, whose synthetic and scientific principles are enclosed in the thirty-three internal chambers of our spinal column.
These tenebrous ones defend their rights, and for this reason they qualify us as thieves of powers.
This is the mystery of Baphomet (Lucifer, Diablo). The rose (of virtue, conscious principles) elaborates its perfume with the clay of the earth. The slithering worm does not like the gardener who removes its clay. Our disciples will now comprehend on what basis do the tenebrous ones qualify the sexual alchemists as thieves. —Samael Aun Weor, Igneous Rose, “The Woman”
The mysteries of Lucifer, Arcanum 15: Passion, is the work of eliminating the ego within the sexual act. By removing the impurities of the mind, we whiten the darkness of the devil and create light. Temptation is fire. Triumph over temptation is light!
It’s interesting that 1 + 5 = 6. Arcanum 6: Indecision, the Lovers. The same kabbalistic addition exists with the 33 vertebrae of the spine: 3 + 3 = 6. In Arcanum 6, the disciple finds himself caught between the Virgin on his right: the Divine Mother Turandot, and the Whore on his left: Santa Maria, the Queen of fornication and the abyss. This struggle exists within the spinal column of any initiate practicing sexual alchemy.
The path of the right is a wedding. The path of the left is a funeral. The disciple will either ascend the Tree of Life victoriously, or will shamefully enter the submerged devolution of the infernal worlds. If we fail to eliminate the ego, then hell will do it for us.
If the Prince Calaf succeeds in the ordeals, he will die in the ego and be born as a soul, which is why Samael Aun Weor indicated in The Perfect Matrimony, “The path of life is formed by the hoof prints of the horse of death.”
Pang prepares for a wedding with red lanterns. Pong prepares for a funeral with white lanterns. This is interesting because colors have a very profound significance within esoterism. The three primary colors: blue, yellow, and red, refer to the three primary forces: Kether, the Father; Chokmah, the Son; and Binah, the Holy Spirit. Holy Affirmation (the Father, blue), Holy Negation (the Son, yellow), and Holy Conciliation (the Holy Spirit, red).
The colors red, white, and black were typically associated with coral incense used by the Aztecs in their offerings to the Holy Spirit, Tlaloc: the God of Rain. The waters relate to Binah, the Divine Princess Shekinah, which is why the Genesiatic waters of transmutation are deeply related to the dramas of this opera.
Likewise, the colors red, white, and black depict the purity of the creative, sexual waters within the disciple. We become purified and developed as a consciousness based on the purity of our sexual energy. In the beginning, our sexual energies are black, filthy, darkened to clairvoyant sight. Through the spiritual work and the death of the ego, those energies become white, cleansed, pure, chaste. Afterward, through the awakening of the sacred fire, the energies become red with the serpent Kundalini. These gradations of development occur in relation to the Initiations of Fire upon the Tree of Life.
Therefore, Ping, Pang, and Pong prepare for a wedding and a funeral, because the forces of life and death are two aspects of the same thing. Binah amongst the Hindus is Shiva-Shakti, the giver and taker of life: Creator-Destroyer. Shiva-Shakti, the sexual power of the Holy Spirit, can create or take life. When the seminal energy is conserved and transformed, it gives birth to the soul. But when the sexual energy is expelled, we experience spiritual death, the loss of the soul.
Binah can give birth to the soul and provide death to the ego. This is the solar path. Or—Binah can give birth to the ego and produce the death of the soul within hell. Such is the devolving, lunar path of the black magicians. These two ways are described in detail in our lecture on Arcanum Eight.
Initiation, Princes, and Fallen Bodhisattvas
Ping laments and proclaims the state of China since the terrible reign of Turandot: her kingdom is saturated with the blood of princes. This is interesting because people think of Lucifer as some evil figure. Puccini, however, portrays Lucifer with a lot of wisdom and understanding. The truth is that Lucifer provides ordeals with the express purpose of helping us develop light. Lucifer, therefore, does not work with Turandot so that we can fail, but so that we can succeed. This is evidenced by the great displeasure Ping, Pang, and Pong feel regarding the countless executions in Turandot’s kingdom.
But what is a prince or Meleck in esoterism? A master or warrior of Tiphereth, someone who created the solar bodies in the perfect matrimony. Such a person possesses the Solar Astral, Solar Mental, and Solar Causal Bodies. Such beings are called true human beings, because a true human being possesses these three vehicles and has the fire of Kundalini present within each one of them.
Such princes, in the past, once raised the Kundalini within the lower five Sephiroth of the Tree of Life and became what are known as Twice Born. To be born again is a matter of sexual alchemy, of using the creative energies to give birth to the solar bodies. There exist five initiations of fire or Major Mysteries. Through the First Initiation of Fire, such initiates raised the Kundalini within the spine of the physical body. Through the Second Initiation of Fire, they raised the Kundalini within the spine of the vital body. Through the Third Initiation of Fire, they raised the Kundalini within their lunar astral phantom and created the Solar Astral Body. Through the Fourth Initiation of Fire, they raised the Kundalini within the spine of their lunar mental specter and created a Solar Mental Body. And through the Fifth Initiation of Fire, they raised the Kundalini within the spine of the Essence and gave birth to the Solar Causal Body.
Many princes or masters were trying to answer Turandot’s three riddles, a symbol of working in the Initiations of Fire. To successfully answer the three riddles indicates that one creates the three solar bodies of gnosticism: Christ Astral, Christ Mind, and Christ Will.
It’s interesting, therefore, that Ping announces how many princes, or Malachim, were trying to marry Turandot by answering the three riddles. Why would a prince, who has solar bodies, try to enter the Major Mysteries again? This indicates that such Malachim were fallen, fallen initiates, or fallen Bodhisattvas.
How does one fall? Through sex, through being tempted by the sexual energy—Lucifer—by engaging in fornication after having achieved initiation. This is very serious—very grave—because these initiates betrayed the light.
What is a Bodhisattva? A master of Tiphereth who incarnates Christ. Bodhi literally means “wisdom, light,” and sattva signifies, “essence or incarnation of.” A Bodhisattva is an incarnation of wisdom, Chokmah in Kabbalah, Christ.
Just because a person incarnates Christ and completes the work, doesn’t mean that one is safe from falling, from making mistakes. Many Bodhisattvas, many Malachim or masters, fell because they engaged in the sexual act when it was forbidden to them, and since they could not control Lucifer, the sexual impulse. This is what happened with Count Zanoni…
When Bodhisattvas fall, they lose the light. Christ withdraws from them. According to Samael Aun Weor, such beings are truly worse than demons. But why? They had great responsibility and betrayed their commitment to Christ. Demons are at least consistent, but a fallen Bodhisattva betrayed the Lord. Therefore, who can trust them?
It’s important to note that we should not make the effort to find such people in the Gnostic Movement. Many students become fascinated with this subject and want to find and follow fallen Bodhisattvas. This is very mistaken, because, as we said, fallen Bodhisattvas are worse than demons. Why should we take advice from someone who betrayed Christ? We should only be concerned with the teachings and with our own practice—that is all!
It’s true that there are many fallen initiates within the Gnostic Movement who are trying to rise again. This is commendable. However, such people, when discovering their past, should not divulge their history to the public. It’s quite horrendous and ironic to admit that one is a fallen prince, a fallen Meleck. There’s nothing glorious about it, nothing to be proud about. To be proud for having fallen is to be proud of having murdered one's God. As you can see, it's quite atrocious, monstrous, to feel proud of such a fact...
We have a very special Sanskrit term to describe such not-so-special beings. We call fallen Bodhisattvas and initiates by the term hasnamussen.
A hasnamuss (singular for hasnamussen) signifies a being who may have solar bodies and development in heaven, but also has development in the ego. Such a being has a double center of gravity: one that is divine, within the spirit, but another that is diabolic, within the ego. Hasnamussen are beings with a split personality. Therefore, they are very dangerous, because in any moment, their diabolic center of gravity may manifest.
If we look at some etymology of the original Sanskrit, we can unpack many interesting levels of meaning:
A mouse is a symbol of the ego; this can also refer to a thief, because the ego steals the energies of God, uses it for corruption; to voraciously and passionately consume, indulge in, or spend the sexual energy for lustful purposes, produces pain.
Therefore, it happens in this opera that many princes, men of noble blood, fallen human beings, hasnamussen, wanted to return to Turandot, the Divine Mother, again. They seek to recapitulate initiation, to raise the sacred fire of Kundalini once again within their solar bodies. Through fornication, those sexual fires were extinguished, and must be rekindled once again.
Therefore, Ping announces that many fallen princes, hasnamussen, have been killed during the terrible reign of Turandot. In other words, the Divine Mother has slain many initiates through the Second Death. Why do people fail in these studies? People do not comprehend and eliminate their own ego. Or, even worse, disciples decide not to rise once finding the path of initiation again. Therefore, as evidenced by the executed princes in this opera, they failed the ordeals of the thirteenth arcanum and entered devolution.
The Four Cardinal Points and the Tree of Life
We also spoke about the four directions. The North is Chesed, the right pillar of the Tree of Life. The south relates to the left pillar of the Tree of Life. The West is Malkuth, where the sun sets and vanishes into the darkness of Klipoth, the hell realms. The sun rises in Tiphereth, the Middle East, because Tiphereth is the middle of the Tree of Life and is astrologically associated with the Solar Logos, with Christ. It’s easy to see that Tiphereth is the center of the pillar of equilibrium and receives the forces of the top trinity, the Logoic Triangle above, the latter allegorizing the Far East: the heavenly city of China.
The sun rises in Tiphereth and sets in Malkuth. The forces of Christ, the top Trinity, enter Tiphereth, the heart, and descend into hell, with the purpose of illuminating the abyss of the subconsciousness, the unconsciousness, and the infraconsciousness. When the ego, the abyss, has been purified, when the disciple fulfills the Buddhist Annihilation, the soul can rise again with the Christic force. This is the dawn of Resurrection, perfection, within the Far East.
The four directions bear profound Kabbalistic principles. In the North, we have colder regions, which represent for us how the forces of the spirit relate to the mountains of initiation, to the cold, a symbol of chastity. Therefore, Friedrich Nietzsche often spoke about the mountains, snow, and purity of the spirit in relation to the North. The North is Tartary, the northern tract of central Asia, which is mentioned often in this opera.
Then we have the South relating to the left pillar of the Tree of Life, which is significant, because the southern regions of our globe are hotter, obviously. We go south of the equator, we find more tropical regions. The southern region therefore relates to heat, to fire, which is profound. The left pillar originates passion, sexual power, creative impulse, sexual craving. It’s also the reason why the left pillar can take one to Binah, Turandot, the Divine Mother, or into the infernal worlds. The left pillar is the left serpent, Ida, awakened in us through sexual heat, through a matrimony.
The equator relates to the middle pillar of the Tree of Life. Just as the equator is the center of balance for the planet, likewise the pillar of equilibrium balances Mercy and Justice, the pillar of the right and the pillar of the left, in the Kabbalah. Tiphereth, the Prince Calaf, has the duty of balancing all the forces of the Tree of Life within himself, because he is the center of the pillar of equilibrium. Human willpower or human soul is responsible for balancing everything in the spiritual work. We find in this opera that the Prince makes the entire city of Peking revolve around him, or as Friedrich Nietzsche stated in Thus Spoke Zarathustra: “Can you compel the very stars to revolve around you?” Through our willpower, we learn to raise the forces of the sun, s-u-n, as well as the Son, s-o-n, the Christ, up our spine, to reach the Far East.
The Tarot and the Tree of Life
According to Ping, China once slept with the peace of 70,000 centuries. But again, what is China and the Far East according to Kabbalah?
The City of Peace is known as Jerusalem, Jeru-Shalom in Hebrew, Daru-Salaam in Arabic. That heavenly city is the top trinity of the Tree of Life: Kether, Chokmah, Binah; the Father, the Son, and the Holy Spirit. China, the heavenly city, the Far East, the Logoic Triangle, was once at peace for 70,000 centuries, which is not a literal number, but a symbol.
To interpret these mysteries, we must refer to the Eternal Tarot of Alchemy and Kabbalah, since numbers play a symbolic function within opera.
Turandot is otherwise known as Shekinah, the feminine aspect of Binah, the Holy Spirit. She is the Mother of our Innermost Spirit. She is the Mother of the Tarot, the Mother of the Book cited in the Qur’an (as we mentioned in Arcanum 2). It’s also interesting that the name Turandot sounds like Tarot, the Torah, the law. Samael Aun Weor even mentions that the Divine Mother is "the terror of love and law."
Therefore, to comprehend the mysteries of the spirit, we must utilize the sacred arcana.
Arcanum 7 is the seventh card of the tarot: Triumph. The conquering spirit, Chesed, drives the chariot of war: the solar bodies, in this card. He is our Innermost God who conquers the lower seven sephiroth of the Tree of Life. Arcanum Seven indicates how the spirit achieves wars and victories in His battles against the ego, so that peace may reign within the heavenly kingdom.
He accomplishes this war through his human soul: Tiphereth. The kabbalists often refer to the Sephirah Tiphereth as Israel, which is an acrostic: Isis-Ra-El. Isis is the Divine Mother, Ra is the Solar Logos, the Christ, and El is the Spirit, Chesed. Israel is the esoteric name related to the fifth Sephirah from the bottom to the middle of the Tree of Life. Tiphereth is the Prince Calaf. Remember that in Kabbalah, Israel is in love with Shekinah, the Holy Spirit. Prince Calaf wants to marry Turandot. The same meaning is here. This opera symbolizes how the human soul wants to die to the ego and achieve Self-realization.
By raising the sacred fire up the lower seven bodies or Sephiroth of the Tree of Life, the initiate achieves Triumph, Arcanum 7. Once the ego is annihilated, the human soul can prepare for the process of Resurrection, to be married to or absorbed within the eighth Sephirah of the Tree of Life: Binah. This process is beautifully depicted in Act III of this opera.
It’s interesting that Ping, Pang, and Pong announce that six men were slain in the Year of the Mouse, eight in the Year of the Dog, and thirteen in the terrible Year of the Tiger, according to Chinese astrology. All of this deserves a profound kabbalistic analysis.
Arcanum 6 is Indecision, the work of the human soul to fight against the Whore of the mind. The whore is egotistical desire within the intellect, heart, and sex of the disciple. When you place the number 6 within each of the three brains, you form the diabolic number 666: the ego. 6 + 6 + 6 = 18, Arcanum 18: Twilight. Twilight is the card associated with the terrible struggle between the forces of light and darkness, which especially occurs before the dawn of Resurrection in Act III. With Arcanum 6, the disciple must observe, meditate, and comprehend desire within the intellectual, emotional, and motor-instinctive-sexual brains.
Remember that six princes died in the Year of the Mouse. The word hasnamuss contains the word muss, or mouse, in Sanskrit. Muss can also mean “thief.” So six initiates died in the Year of the Thief, since the ego is a thief; it squanders and abuses the energies of God. While the ego is a thief, we likewise must become thieves of the spirit: stealing the energies of sex for the purposes of divinity. Such is the mystery of Baphomet, Arcanum 15: Passion. Kabbalistically, 1 + 5 = 6, again, since we steal fire from the devil through the Arcanum of the Lovers.
Also of note is the fact that the king of Tartary was also slain; he had a bow six cubits long, another reference to Arcanum 6. He was tempted in the Arcanum of the Lovers. This reminds us of how Timur, the former king of Tartary, Prince Calaf’s father, has lost everything due to the downfall of the human soul, Tiphereth, the Sixth Sephirah from the top to the middle of the Tree of Life.
Remember that Timur, in the opera, is blind. The powers of the spirit are blind in us, the eyes of Ra are incapacitated. Our spiritual sight is lost through breaking the sixth commandment: chastity. Samson also lost his sight by giving away his secret, his hair, chastity, to דְלִילָה Delilah, to ד Daleth: the doorway into Lilith. Lilith is the whore of Arcanum Six: the night of the infernal worlds, the Abyss.
It’s not a coincidence that the number six even sounds like “sex,” a reference to the rites of chastity. Through breaking the sixth commandment, the law of sex, we become demons.
When the powers of the Spirit, Chesed, the North, are in command of our spinal column, then we become kings of Tartary, the Emperor of the Tarot. But when we allow the forces of the Spirit to crumble, to fall, through lust and the left pillar of the Tree of Life, we become kings of hell, the Tartarus. We are spiritually blind, ignorant, lost within hell, Peking.
However, by working against the ego, we achieve Arcanum 8: Justice. This card relates to the Caduceus of Mercury, as we explained earlier, or how we balance the scale of the infinite within our spinal medulla. This is accomplished through psychological equilibrium within our mind, heart, and body.
In Arcanum Eight, we see a woman kneeling in prayer upon three steps, symbolic of the three elements of alchemy: salt, sulfur, and mercury. In her left hand is a sword and above her right hand, a scale levitates. She is the Divine Mother, or any female initiate who is achieving equilibrium in her psyche. When we work with the left serpent of the Tree of Life, the force of Ida, we are working with the left pillar of the Tree of Life. This also signifies the work with ז Zayin, the Kundalini within the spine.
The left pillar of the Tree of life is governed by Binah: Intelligence, but also Geburah: Justice. Remember that the kabbalists teach how the soul and spirit are elevated through the work of the left pillar, by controlling the lunar energies of the left serpent: Ida. The lunar serpent can either raise one towards redemption or lead the soul into damnation, depending on how it is used.
Also remember that Liu, the servant of Timur, proclaims at the beginning of Act I, “How my master is fallen! Will someone raise him for me?” Geburah, the Divine Soul, Liu, asks for help to raise the spirit. This is when Prince Calaf emerges. Through our human willpower, Tiphereth, is how we can raise our spiritual forces. We achieve liberation with the help of Geburah and the left pillar of the Tree of Life.
When the left, lunar serpent, Ida, obeys the commands the spirit, the right, solar serpentine energies of Pingala, we achieve Justice, equilibrium within the soul.
So eight men were slain in the Year of the Dog. The dog is a symbol of sexual instinct, sexual desire, Lucifer. In the Greek myths, Cerberus is the dog who guards the entrance into the infernal worlds. Heracles, the Cosmic Christ, had to rescue him and take him out of the Abyss in one of the twelve labors. This dog is pleasant towards those who enter the hell realms, but is vicious and violent towards those who want to leave. This symbolizes how hell is easy to enter and difficult to escape: fornication is tempting and easy, but chastity and initiation is difficult. The lusts of the mind, our desires, fight against us when we try to steal the sexual fire from the devil.
Since eight princes died in the Year of the Dog, we can conclude that the disciple will enter devolution when failing to work with the left and right pillars of the Tree of Life, with chastity.
Thirteen princes were slain in the terrible Year of the Tiger. The tiger is a beautiful symbol of the sexual energy as well, Christ. We remember the Tiger Knights, the Jaguar Knights from the Aztec pantheon, who, according to Samael Aun Weor, were masters of the thirteenth arcanum: mystical death. They worked in the full elimination of their desires, their ego. Therefore, they are great warriors, great masters. They achieved perfection.
But in the case of Peking, we find that thirteen initiates were slain in the Year of the Tiger. This means that these initiates were slain in hell, through the Second Death, because they failed to rise in the solar path. The dualism of Arcanum 13 is allegorized in the writings of Friedrich Nietzsche. He writes the following in his chapter “On Chastity,” or “Abstinence”:
I love the forest. It is bad to live in cities: there, too many are in heat (because most people take the heat and sexual fire of the left pillar of the Tree of Life and use it for fornication, for desire).
Is it not better to fall into the hands of a murderer (Divine Mother Death, Turandot, through the solar path of initiation) than into the (lunar) dreams of a woman in heat (Lilith and Nahemah, through devolution within the infernal worlds)?
And just look at these men: their eye says it—they know nothing better on earth than to lie with a woman.
Mud is at the bottom of their souls; and woe! if their mud also has spirit!
So what is mud? It is ego. What does it mean to have mud and spirit mixed? It means to be a fallen Bodhisattva, a hasnamuss with a double center of gravity. There is nothing worse than being a hasnamuss with a double polarity. A fallen Bodhisattva has a lot of power in hell, through enmeshing his or her spirit within the filthiness of the ego.
Friedrich Nietzsche continues:
Would that ye were perfect—at least as animals! But to animals belongs innocence.
Do I counsel you to slay your instincts? I counsel you to innocence in your instincts.
Why are animals innocent, even though they fornicate? They don’t have the intellect yet. They are still evolving within the mechanical forces of nature. They simply obey their instincts, without question or rationalization. They don’t have the capacity to discern good from evil, purity from impurity. They are innocent elementals. Once those souls enter the humanoid kingdom, they receive the intellect and become intellectual animals.
Those souls are then given the commandments to not engage in sexuality as animals, to enter a higher kingdom, the sexuality of true human beings. The sexuality of Malachim, of angels, is chaste. Since we have the intellect and can rationalize, we are more accountable for our actions: we are no longer innocent. It is at this point in our evolution whereby we can become true human beings: princes or Malachim with solar bodies. Animals cannot achieve that until becoming intellectual humanoids, because an animal does not have the intellect yet, cannot reason, or discern good from evil.
Also, we don’t need to reject sex as something filthy, but comprehend and use it in a pure way. Chastity or alchemy is purity of sex, not rejection of it. This is why Nietzsche counsels you “to innocence in your instincts.”
In the East, the Tiger refers to Christ. It also refers to the creative energies one must conquer in oneself. The Western equivalent, within the Judeo-Christian-Muslim tradition, is the Lion of Judah.
Going further with numerology, the sum of all deaths under Turandot is: 6 + 8 + 13 = 27 = 2 + 7 = 9: The Hermit.
27 is a very interesting number in gnostic esoterism because the 27th is the most Christic day of the month. The forces of the Solar Logos are most active at this time. We even have special holidays related to the 27th of each month, which we celebrate within our Gnostic Churches. We also have the Advent of Samael on October 27th, 1954. We always celebrate certain Gnostic rituals on the 27th of the month in remembrance of divinity, and on October 27th we celebrate the incarnation of the Martian Christ within His Bodhisattva Samael Aun Weor.
27 also relates to the heart beat of any planet. Every planet has a specific term or lifespan, which is measured by the palpitations of the planet’s vitality or heart. Just as we all have a set number of heart beats for our own life, likewise every planet has its own heartbeat, or cosmic rhythms. These energetic palpitations fluctuate in accordance with the harmony of the worlds. Each heart beat in any planet spans 27,000 years. There also exist 2,700,000,000 heartbeats or palpitations within a planet’s life before it must become a cadaver, a corpse, a moon.
2 + 7 = 9, the Ninth Arcanum: the Hermit. The ninth sephirah of the Tree of Life, from the top to the bottom, is Yesod: the Foundation Stone. This is the Great Arcanum, the mysteries of sexual alchemy. Prince Calaf is precisely the Hermit who walks the path of initiation. Symbolically, he carries the staff of the patriarchs, the spinal column, and the lamp of Hermes, the wisdom of the mercurial science, the secret of chastity.
The Role of Lucifer in the Divine Trials
Given our understanding of what Ping, Pang, and Pong represent, it’s interesting that they lament the state of disorder in which Peking resides. Ping, Pang, and Pong feel great aversion for what they are doing. They despise sending men to death. When people think of Diablo, the devil, Lucifer, they think of some being that is external and entirely evil. They don’t understand that Lucifer is inside of us; in our internal heavens he was divine, but when mixed with ego, desire, he is Diablo.
Contrary to popular belief, Lucifer, the light of the Being, our psychological trainer, does not like when the soul fails. The reason why Lucifer gives ordeals is so that we can conquer them. He wants us to obtain Self-realization. He tempts us so that we can become victorious. However, in the vast majority of cases, many disciples are failing in the work of the elimination of the ego.
Lucifer’s regal obligation is to assist Turandot, signified by the all the funerals Ping, Pang, and Pong prepare. And so they are greatly dissatisfied. You notice that they are not happy with so many dead princes. All they want is to return to the peace of their ancestral homes. Ping wants to go back to his house in Honan, Pang with the forests of Tsiang, and Pong with a garden new Kiu. This is why Nietzsche stated, “I love the forest. In the cities, too many are in heat.”
The counselors’ ancestral homes bear profound significance. They represent the original, pristine quality of the soul before the fall into degeneration. The house of Honan, the forests of Tsiang, and the Garden of Kiu, all represent the Garden of Eden, Yesod. We must return to Eden through the secret gate: Lucifer, the sexual instinct. The peace of one's ancestral home represents the happiness of the soul, since Eden in Hebrew means “bliss, voluptuousness.” Such bliss and peace are experienced in the perfect matrimony, between man and woman.
The light of Christus-Lucifer was pure before it became degenerated through fornication. Lucifer was heavenly above, but fell from grace when we indulged in desire. The only way to return home is through the door we exited—Eden, sexuality.
Lucifer suffers within the ego. He provides us with fire and temptation so that we can transform the devil into an angel. The myth of Prometheus teaches us this doctrine. Remember that Prometheus was punished by the Gods, because he gave fire to man. This is a symbol for how, as intellectual animals, we squandered the fire of the sexual energy and imprisoned Lucifer to the rock of suffering, to Yesod. In the myth, Prometheus was tortured daily by a vulture, a symbol of our ego. The ego eats the liver of Lucifer everyday, leaves at night as his wound heals, and returns to repeat the same situation. This represents how we continuously waste our energy through desire, the vulture, and make Lucifer, the Christic light, suffer.
Our sexual behaviors determine if we have light or not. If we are impure, IAO suffers in the soul as Diablo. But if you annihilate the ego, IAO is liberated.
Recall the Wizard of Oz, whether the film or the book. The flying monkeys, known as the Winkies, were servants of the Wicked Witch of the West. Those flying monkeys are the powers of IAO, but trapped in hell, devolution, degeneration. In the story, the Winkies chant, “O IO, IAO.” That is because the power of Lucifer, IAO, is channeled through the ego.
This changes when Dorothy, the Essence, throws water on the Wicked Witch of the West. It's quite a memorable moment in the film when the witch melts, representative of how through transmutation and alchemy, the waters of sexual magic, we can disintegrate the ego.
Afterward, the Winkies are freed from the witch’s influence and thank Dorothy, because now the powers of Lucifer are freed from the Abyss.
The four cardinal points of the compass relate to the four elements, as we discussed in Arcanum 4. Each direction of the compass has its mantra and element, as signified by:
This is why the author of the second part of The Flight of the Feathered Serpent taught:
“Look for the knowledge, which arrived again from the East (Tiphereth)!
“Look for the knowledge, which is written in the North (Chesed)!
“And you will neither have West nor South if you are diligent (in alchemy, by never losing even a single drop of the sacred wine of transmutation).”
Ever hear of the slang, when "things go South?" Hence you can see that if one fornicates, things really “go South," the soul enters degeneration. To fall into the West, into Klipoth, is certainly not pleasant either.
So why would a figure like Lucifer be evil if Ping, Pang, and Pong are not pleased with the failure of many souls? Why does the tempter not want the soul to go South and West, but rather than North and East, kabbalistically speaking? What Lucifer wants most of all is to return home to the Absolute.
When we eliminate the ego, unifying the soul with the purified Lucifer, we become terribly divine Archangels, knowing the Tree of Life. We become Wizards of Oz, Otz Ha Da’ath Tob Vey Ra עץ הדעת טוב ורע, Wizards of the Tree of Knowledge, knowing good and evil completely. But if we have ego, we cannot go anywhere.
Lucifer wants Resurrection. Ping, Pang, and Pong want a Prince to achieve the divine marriage with Turandot, the Holy Spirit. Binah, the Holy Spirit, must absorb the lower seven sephiroth of the Tree of Life through the process of Resurrection. Yet this can only happen with the radical death of desire.
Lucifer cares for Self-realization, evidenced by Ping, Pang, and Pong singing of the death of princes while the chorus shouts, “Gira la cote… grind the wheel, sharpen the executioners ax… blood and death!”—the song of the abyss. The counselors sing, “Addio, amore! Addio, razza! Addio, stirpe divina! E finisce la Cina!” This translates as, “Farewell to love! Farewell to our race! Farewell, divine lineage! And China comes to an end!”
An esoteric translation could include, “Farewell to the solar initiates! Farewell to the Aryan Root Race! Farewell to the solar dynasties, the masters of initiation, the heavenly kingdom of China, Jerusalem!” The race of the gods has ended; the reign of China, the top, Logoic triangle, is no more, since we are in the Kali Yuga, the Age of Darkness, an era populated by demons, hasnamussen, black magicians.
The Aztecs also stated in their codices that in the era of the Fifth Sun, the gods would die. There will be no solar men in our Aryan Root Race. Therefore, Friedrich Nietzsche famously postulated, “God is dead.” But in the future era of the Sixth Sun, the Koradi Root Race, “the gods will be reborn.”
Ping, Pang, and Pong also sing how, if Calaf succeeds in the riddles, they will lead him to the bridal chamber with a lantern. Remember that Lucifer is the sexual impulse, the mysteries of the bridal chamber, of Da’ath: alchemical knowledge. The lantern reminds us of hermetic wisdom, the lamp of Hermes within the Ninth Arcanum: the Hermit. That lamp, that energy, guides the initiate in meditation and daily life. When you have light, you know how to walk the spiritual path.
Ping, Pang, and Pong also proclaim that they will sing of love till daybreak. Through marriage with Binah, through Resurrection, one is permanently established within the dawn of the Solar Logos, the Christ.
The counselors also sing, ecstatically, of “the unclad body initiated into the mystery.” Through the perfect matrimony, husband and wife work in sexual cooperation, transmuting the sexual energy and annihilating desire. The couple uses the left pillar of the Tree of Life, raising ז Zayin, the Kundalini sword of the Divine Mother, to achieve liberation. But for that, the couple must conquer temptation, Lucifer, the serpent of Eden.
Our inner Klipoth must be cleaned, completely. The nine infernal spheres of the Tree of Zaqqum, the tree of hell, must be purified. Yet for that to happen, the Prince Calaf, Tiphereth, must first answer the three riddles of Turandot. These three riddles synthesize the three mother letters of Kabbalah, the four elements, the four cardinal points, the Tree of Life and the Tree of Knowledge of Good and Evil.
The Palace of Peking
When we begin the path, the solar dynasties, the angels, the Buddhas, welcome us with internal experiences. A palace in esoterism bears profound significance, since in the internal planes, seeing or entering a palace indicates ascension and entrance into the mysteries. Entering a temple or palace signifies divine favor and acceptance of the gods.
Any palace dedicated to the solar dynasties is made of gold, symbolic of the solar principles of the Christ. The Temple of Solomon, Sholomah, the Solar-Man, was made of gold. Samael Aun Weor mentions how the Church of Laodicea, in the internal planes, is made completely of gold, a representation of how this Church, the Chakra Sahasrara, the Lotus of a Thousand Petals, connects us with the heights of divinity.
The funereal trials take place in the palace, showing us that they are not meant to punish the soul. People often think of ordeals as something blind, given from a mistaken and blind sense of divine retribution. The truth is that ordeals are given to the Essence, the consciousness, from divinity, represented by the fact that Prince Calaf must stand before the nobles of China, the aristocracy, the divine beings, to answer Turandot’s riddles.
The reason why the buddhas, the Elohim, the divine beings, provide the initiate tests, is to see them qualify. The divine beings want us to enter the superior worlds with victory, with consciousness, with development. They don’t want the initiates to fail, but to conquer, but the only way for them to enter heaven is to be purified, for as stated in the book of Matthew, Chapter 11, verse 12:
“The kingdom of heaven suffers violence, and the violent take it by force.”
We must be violent to our own ego by working with our Divine Mother Death. We must learn to fall into the arms of Devi Kundalini, according to Nietzsche. To do so is to face great adversity. As shown in the opera, we must overcome such challenges with sincerity, serenity, patience, and zeal. While divinity provides the ordeals to help the initiates, they do not ignore that such ordeals are very dangerous. How we respond to these tests will determine our fate.
The Negative Confessions and the Egyptian Book of the Dead
In this next image, we see the Temple of Maat, Goddess of Truth and Justice. Puccini was well aware of the Egyptian Book of the Dead of Ani, which is the basis for his opera. Just as Prince Calaf must prove his psychological worth before the nobles of China and the Princess Turandot, likewise Ani and his wife Tutu must present themselves in the Temple of Maat to have Ani’s heart weighed.
Anubis is the supreme lord of Karma in our solar system, who weighs the hearts of the Egyptian initiates to register the purity of their soul. The heart is balanced with a feather, symbolizing how the mind must be balanced with the heart. The feather represents the air, the qualities of the intellectual brain, while the heart symbolizes the fires of the emotional brain. Notice also that a monkey sits on top of the scale, representing desire in the motor-instinctive-sexual brain.
Ani must balance his three brains through the elimination of the ego, meaning: he must achieve psychological equilibrium and balance. To receive divine favor and join the solar dynasties, he must be pure. If he fails, the monster Ammut, with the face of a crocodile, will devour him, a symbol of the forces of devolution that will swallow the initiate.
Arcanum 21: Transmutation, is the Fool of the Tarot. Those who fail to transmute and eliminate desire end up as fools, bohemians, imbeciles. The crocodile of the card threatens to swallow the initiate standing over it and the waters of sexuality. If the disciple fails to defeat his own lust, then the abyss and the Second Death, represented by the crocodile or the monster Ammut, will devour him.
It’s also important to understand that the Goddess Maat is the Divine Mother Death, since מוות Mutt in Hebrew means “death.” It is only through death of the ego that one can obtain truth, justice, and the entrance into the temples of the divine mysteries. Maat also, in Egyptian mythology, did not exist until Ra, the Solar Logos, rose from the ocean of נ Nun, the sexual energy. נ Nun signifies the sperm or ovum, since נ Nun in Aramaic signifies a “fish.” The sperm or ovum are “fish” that swim in our creative waters, מים Mayim in Hebrew. From the sperm and ovum emerge all life. Similarly, we generate the Divine Mother Kundalini in our spine enter the kingdom of truth and justice when we transmute our sperm and ovum into energy. Remember also that the Hebrew name מרים Miriam, Mary, signifies, “to raise, to elevate,” since we are spiritually raised by working with the sexual waters of מ Mem.
On the right, the god Thoth prepares to document and inscribe the fate of the initiate. There is no middle ground. There will either be victory on the solar path, or failure: entrance into the lunar submerged spheres, the Klipoth. As the Qur’an teaches us in Surah 22, verse 70:
Do you not know that Allah knows whatever there is in the sky (the nine heavens or sephiroth of the Tree of Life) and the earth (with its nine submerged spheres)? That is indeed in a Book. That is indeed easy for Allah. —Al-Ḥajj, The Pilgrimage 70
On top of the image of the Temple of Maat are judges, including Hu, Sia, Hathor, Horus (or Aur-us, Oros, the gold or light of the divine spirit), Isis (the Divine Mother), Nepthys, Nut, Geb, and others.
There exist 42 Judges of Karma who evaluate the souls of the dead. These judges determine where the defunct will be placed in the cosmos based on their psychological qualities and actions. This is represented in the opera by the aristocrats and nobles who watch along with the commoners in the palace.
Accompanying this image of the Temple of Maat is a ritual prayer from the Egyptian Book of the Dead: the “Negative Confessions.” In it, the soul proclaims before the Tribunals of Justice that it has never sinned, because it has achieved radical death of the ego. Puccini knew this teaching well and allegorizes how Prince Calaf must overcome such funereal trials within the hall of justice and truth, the Temple of Maat, the heavenly palace of China, the Celestial Jerusalem.
Samael Aun Weor speaks extensively about these “Negative Confessions” in his book Cosmic Teachings of a Lama:
(From the Papyrus of Nu)
Let us now utter from the profound depth of all ages. Listen to me, humans and Gods!
The negative confession from the Papyrus of Nu is for those human beings who have achieved radical and absolute death.
After the definitive annihilation of the ego and of the three traitors of Hiram Abiff, we can certainly give unto ourselves the luxury of penetrating into the double hall of the Truth and Justice, dressed with the glorious bodies of Kam-ur.
To intend to victoriously enter the double hall of Maat without previously having passed through the supreme death would be useless… (We are not referring to the death of the physical body).
Only the authentic defuncts have the right to the negative confession. Indeed, only they can submit themselves to the terrible confession from the Papyrus of Nu of the Egyptian mysteries.
Let it be understood that the authentic defuncts are those who have died in themselves within the forty-nine regions of their subconsciousness.
Therefore, any true defunct can present himself, dressed with his Solar Bodies, in the double hall of Maat, in order to perform his Negative Confession.
Homage to thee, Oh great God, thou Lord of Truth and Justice, I have come to thee, Oh powerful Lord.
I have brought myself hither that I may behold thy radiant beauty! I know thee and I know thy magic name and I know the names of the two and forty divinities who surround thee in this vast hall of Truth and Justice, who live as warders of sinners and who feed upon their blood on the day when the sins of men are taken into account in the presence of Osiris.
The two Goddesses, twin sisters with two eyes, Lord of the Order of the universe is thy name.
Behold, that I have brought in my heart Truth and Justice to thee, since I have destroyed all wickedness from it, for thee.
I have not done evil to mankind. I have not oppressed the members of my family.
I have not brought injustice in the place of Justice. I have had no knowledge of worthless men. I have not wrought evil.
I have not made to be the first consideration of each day that excessive labor should be performed for me. I have not brought forward my name for exaltation to honours. I have not ill-treated servants. I have not thought scorn of Gods.
I have not defrauded the oppressed one of his property.
I have not done that which is an abomination unto the Gods. I have not caused harm to be done to the servant by his chief.
I have not caused pain. I have made no man to suffer hunger. I have made no one of my neighbors to weep.
I have done no murder. I have not given the order for murder to be done for me. I have not inflicted sicknesses upon mankind.
I have not defrauded the temples of their oblations. I have not purloined the cakes of the Gods.
I have not carried off the cakes offered to the sanctified spirits. I have not polluted myself by committing shameful actions within the sacrosanct precinct of the temples.
I have not diminished from the bushel. I have neither added to nor filched away land. I have not encroached upon the fields of others.
I have not added to the weights of the scales to cheat the seller. I have not mis-read the pointer of the scales to cheat the buyer. I have not carried away the milk from the mouth of children. I have not driven away the cattle which were upon their pastures.
I have not snared the feathered fowls of the preserves of the Gods. I have not caught fish with bait made of fish of their kind.
I have not turned back the water at the time when it should flow.
I have not cut a cutting in a canal of running water. I have not extinguished a fire or light when it should burn.
I have not violated the rules of the offerings, the chosen meat-offerings. I have not driven off the cattle from the property of the temples of the Gods.
I have not repulsed a God in his manifestation. I am pure! I am pure! I am pure!
My purity is the purity of that great Phoenix which is in the city of Heracleopolis.
For, behold, I am the Lord of the respiration who maketh all the Initiates to live on the solemn day when the Eye of Horus in the presence of the Divine Lord of this earth which is Heliopolis at the end.
For behold, I have seen the Eye of Horus in Heliopolis at the end, therefore, Oh Gods! let not evil befall me in this land, and in your Hall of Truth and Justice, because I, even I, know the names of these gods who are therein and who are about Maat, the great Divinity of Truth and Justice. —"The Negative Confessions,” quoted by Samael Aun Weor in Cosmic Teachings of a Lama
Calaf’s Entrance to the Palace
The Divine Emperor greets Prince Calaf. The Emperor’s name is never given in the opera, but it explains the meaning of this character very profoundly. Altoum is Kether, the Father, whom the crowds of nobles and aristocrats, as well as the multitudes of commoners, greet with such reverence, inspiration, and grandiosity. The palace of Peking sings in ecstasy before the throne of Kether, Emperor Altoum, because He is the Father of all lights, the height of heights, the Mercy of Mercies.
It’s significant that the mantra Tum is found in His name, Al-Tum. We explained the meaning of the mantra Tum in Arcanum Nine, which refers to the three primary forces. The consonant T relates to Kether, since the name כֶּתֶר Kether even possesses the same consonant, the Hebrew letter ת Tav, symbol of the seal of truth, divinity. The vowel U represents Chokmah, Christ, wisdom. The mantra M relates to Binah, the Holy Spirit, because מ Mem represents the waters.
With the mantra Tum, we invoke the three primary forces within our three brains: Kether, the Father, in the intellectual brain; Chokmah, the Son, in the emotional brain; and Binah, the Holy Spirit, within the motor-instinctive-sexual brain. Samael Aun Weor explains in Tarot and Kabbalah:
The Self-realized Monad is powerful. It has power over the fire, air, water, and earth (which can also signify the four cardinal points of the Tree of Life). That is why in the Egyptian Book of the Dead the devotee directs himself towards Horus and says, “I fortify your legs and your arms.” Likewise, the devotee asks Horus to fortify his three brains (intellectual, emotional and motor). This is because Horus needs the devotee to have his three brains strong. —Arcanum 7: Triumph
The mantra Tum is exceptional and is inferenced in this opera, since Prince Calaf is tested in his three brains, through three riddles, to evaluate his worthiness before the divine hierarchies of Altoum, El-Tum, the three primary forces of Tum in conjunction with the Hebrew spirit, אל El, Chesed.
As the ruler of the palace, the Emperor has seen the death of many initiates. Therefore, he questions the stranger, the Prince Calaf, to see whether he is determined and sincere in his efforts. He questions the prince not because he doesn’t want to see Calaf succeed, but because he is conscious of the dangers and the results of those who don’t qualify.
The Emperor states, in synthesis, “Please leave, so that I do not have to be responsible for or see your death! I have too much blood on my hands!” Even in the Metropolitan Opera performance we watched—staring Placido Domingo as Calaf—portrays the Emperor wringing his hands with grief.
Three times does Prince Calaf state, “Son of Heaven (Kether), I beg you to let me try my fortune!” This indicates how we must be determined to perform the work in each of our three brains, to learn how to fortify Horus within our mind, emotions, and sex; Netzach, the mental body; Hod, the astral body; and Yesod, the vital body.
The Emperor finally states, “Stranger in love with death (Binah, the Divine Mother Turandot). So be it!” Every initiate, when completing any spiritual works, always proclaim, “So be it!” This is very well known amongst members of the Gnostic Church.
At this point in the opera, the executioner of the law of karma returns to remind Calaf of his solemn duty before the solar hierarchies, to conquer himself through answering the three riddles, or to fail and enter the infernal worlds after being judged unworthy.
After the executioner leaves, a chorus of children enter, singing praises to the Divine Princess Turandot. It’s interesting that the children, symbolizing the youthful, vital principles of the moon, follow after the deadly proclamation of fatality and death, Saturn. The moon, astrologically, relates to the forces of Saturn. Through death of the ego, the rites of Saturn, Saturday, the Sabbath or sexual alchemy, is how we are born again as innocent children in the kingdom of heaven.
The children proclaim, “Do you not hear the thousand voices calling from the desert to the sea?” These are the virginal sparks or elemental souls of nature evolving from the mineral, plant, and animal kingdoms. The elementals seek the bounty and blessings of Turandot, reminding the Prince Calaf of the glories of Self-realization that await him through the path of mystical death.
Turandot then emerges. She relates how thousands of years ago, Princess Lou-Ling "ruled in silence (of the spirit) and pure (chaste) joy, defying the abhorred tyranny of (fornicating) man with constancy (chastity) and firmness." Thousands of years is symbolic of esoteric ages, Logoic ages, development from initiation, as Samael Aun Weor describes in The Major Mysteries. This indicates how the soul once knew the Logos and the Divine Mother, the Princess Lou-Ling.
In the past, the Divine Mother was pure, untainted, within the soul. Through fornication, the soul fell and lost its perfection, and the energies of the Divine Mother were defiled. Turandot is lamenting that loss, the violation of Lou-Ling's purity. Her chastity was broken through the failure and degeneration of the soul.
People who watch this opera think that Turandot is just a woman who is very vengeful towards men, because the King of Tartary raped her ancestress. The symbology of this drama, however, teaches us to not interpret things so literally. Through fornication, we sin against the Holy Ghost and become strangers from the kingdom of heaven. We took the forces of the spirit, of Tartary, of the North, and threw them into hell, the Tartarus, the West. Therefore, due to our lust, Turandot is enraged with us because we fell. In synthesis, all of us have sinned against the Goddess Moon.
She rejects Calaf because he is impure, with ego. She even proclaims, “No man shall possess me!” or better said, “No fornicator shall have me!” It is only through the complete death of the ego that we can Self-realize, marry, or resurrect within Binah, the Divine Mother.
The commoners, the crowds in the palace, relate how Lou-Ling was raped when the King of Tartary unfurled his seven standards. Seven once again reminds us of the Seventh Arcanum: battles, struggles, wars and pain. This is very interesting given that Calaf and Timur once ruled the Kingdom of Tartary: now Calaf, having been expelled from his kingdom, seeks to regain the divine through his marriage with Turandot. He, as the Bodhisattva, seeks to reconcile the conflicting forces of the Tartars (the soul trapped in the abominable ego) with the heavenly China (the Celestial Jerusalem, the Far East). Tartary refers to the spiritual forces of the north that are now channeled in hell, the Tartarus, and must be redeemed. Prince Calaf is therefore a hasnamuss, since he is trapped in Klipoth, and yet he wants to recapitulate his past initiations through the trials.
Turandot also relates how Lou-Ling was dragged away by a stranger like Calaf. She emphasizes this detail very much, “You are a stranger. You are a foreigner. You do not belong here!” But what does her insistence on his "strangeness" mean?
When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul;
Discretion shall preserve thee, understanding shall keep thee:
To deliver thee from the way of the evil man, from the man that speaketh froward things;
Who leave the paths of uprightness, to walk in the ways of darkness;
Who rejoice to do evil, and delight in the frowardness of the wicked;
Whose ways are crooked, and they froward in their paths:
To deliver thee from the strange woman, even from the stranger which flattereth with her words;
Which forsaketh the guide of her youth (the positive forces of vitality, youth, the moon), and forgetteth the covenant of her God (the Sabbath, the rites of Saturn, the Holy Spirit).
Any fornicator is a stranger to God, for the ways of fornication are strange and unnatural to the divine. Therefore, it is appropriate that at the beginning of this path, we are referred to as a “straniero, strangers.” In Jewish terms, we are gentiles, goyim, non-Jews. In strict esoteric language, a Jew is a master who has incarnated Yew, IAO, Christ. If we do not have Christ developed inside, then we are goyim, people with ego, since even the term goyim, backwards, can sound like “ego.”
However, divinity does not withhold favor from the fallen soul, because the Emperor and others show concern for Calaf and want him to be victorious in the trials. Or as stated in Deuteronomy 10:19: “Love the ger, stranger, for you were strangers in the land of Egypt.” Egypt, in the Bible, represents Malkuth, the physical body. We are strangers in Malkuth, this physical world, because we long, as the Essence, to return to the heavens, the stars, the Far East.
Turandot reprimands Calaf, that he is too unclean to marry Her. This doesn’t mean that she doesn’t want him to succeed. It only indicates that the Divine Mother is the terror of love and law. She is very demanding towards the soul. Absolute perfection is needed for resurrection. Therefore, she challenges him: "No (fornicating) man shall possess me." And: "The riddles are three, death one!"
To which Calaf replies: "The riddles are three, life is one!" Both repeat their proclamations together in this beautiful aria. Truly, as we mentioned earlier, life and death are one. Love and death share same roots. As stated in Beethoven’s ninth symphony, or the poem by Schiller upon which the ninth symphony was based: “Both sinners and saints follow Her path of roses.”
Through Shakti, the Divine Feminine, we are destroyed and reborn, or as it is taught by the Christian mantra INRI: "In Necis Renascor Integer" ("In death I am reborn intact and pure").
The Three Riddles and the Three Mother Letters of Kabbalah
To help explain the significance of the three ordeals, it is necessary to refer to the three mother letters of Hebraic Kabbalah. These letters are:
These three ordeals symbolize the work with water (Ens Seminis), Fire (Kundalini) and Air (Prana) of sexual alchemy. They also represent the brute semen (מ Mem, water), the metallic soul of the sperm (Mercury, Air, א Aleph), and the sulfur fecundating the sexual energy (the Kundalini Fire, ש Shin).
Samael Aun Weor explains the synthesis of these three alchemical elements in The Aquarian Message:
The philosophical fire must be searched for within the ens seminis. In the beginning, this fire is nothing more than a dry and terrestrial exhalation incorporated into seminal steam.
This dry and terrestrial exhalation is transmuted into the marvelous lightning of Kundalini when the priest learns how to withdraw from the altar without wasting even a single drop of the sacred wine.
We receive the flaming sword when reaching these heights. When the ens seminis is fecundated by the fire, it becomes the master and the regenerator of the human being.
The fire nourishes itself with the vital air, with the prana or universal life.
Really, the sexual fire, which is constantly inhaled and exhaled during the supreme ecstasy of love, becomes transformed into that terrific lightning that upon rising through the medullar canal opens the seven churches. —Samael Aun Weor, The Aquarian Message
Samael Aun Weor also explains the following in The Gnostic Bible: The Pistis Sophia Unveiled:
Three Witnesses in heaven exist: the Father, the Logos, and the Holy Spirit. Three Witnesses on Earth exist: the Breath (א Aleph), the Blood (ש Shin), and the Water (מ Mem). —Samael Aun Weor
Kether, Chokmah, and Binah are those Logoic energies that produce the awakening of the consciousness. They animate our three brains or psychological centers: Kether, the Father, in the intellectual brain; Chokmah, the Logos, in the emotional brain; and Binah, the Holy Spirit, within the motor-instinctive-sexual brain.
The three witnesses on earth represent psycho-spiritual and physiological elements, forces that, when utilized and transformed in sexual alchemy, produce the creation of the soul, the solar bodies. These three witnesses on earth also represent the three mother letters of Kabbalah. They also relate to the three brains, א Aleph, the air, in the intellectual brain; ש Shin, the fire, in the emotional brain; and מ Mem, the waters, in the motor-instinctive-sexual brain.
The true human being is formed by the creation of three solar bodies: the Christ Astral (symbolized by blood, the wine of the Lord in the solar eucharist), the Christ Mind (the Breath of God); and Christ Will (the waters of the spirit).
There is some interesting Hebrew etymology related to the assimilation of oxygen into the bloodstream. When א Aleph, the breath, the prana, is inhaled through our lungs and assimilated into our bloodstream in a conscious way, we begin to initiate spiritual forces. The Hebrew word דם Dam means “blood,” so Aleph-Dam forms אדם Adam, the perfect human being. Contained within Adam are the three witnesses: the blood, the breath, and the waters of the spirit, the seminal matter that is transmuted into fire and light.
The Three Principles of Alchemy within the Zohar
The three riddles also correspond to teachings given within the Zohar. Puccini, as a master of Freemasonry, Kabbalah, and Alchemy, incorporated Jewish mysticism into his dramas, specifically with the three questions Turandot poses to Calaf. These riddles synthesize the work with creating solar bodies in the perfect matrimony. The Zohar can also elucidate how Puccini depicts three dynamics of the same thing: the principles of alchemy.
Rabbi Shim’on resolved the conflict [between the left and right pillars of the Tree of Life, as we discussed in Arcanum 8: Justice], opening with a verse: “It is written, Next to the enclosure are the rings to be, as housings for the poles (Exodus 25:27). Who is that enclosure? A closed site, opened only by a single narrow path, intimated secretly. —Zohar
What does a ring symbolize in the internal worlds? Marriage, Yesod, alchemy. To see seven rings in the internal worlds indicates the perfect matrimony, the union of two souls within all seven planes of cosmic consciousness, the lower seven Sephiroth of the Tree of Life and beyond.
A ring also represents woman, the uterus, while the poles are phallic in nature, the masculine sexual organ. But what is the enclosure? A symbol of woman as well, the feminine sexual organs, or “single narrow path, intimated secretly." The woman is the intimate, secret gate to Eden, which has only been allegorized in the scriptures and never taught explicitly until the 1950's.
Thereby it is filled, and traces gates to kindle lamps. Because it is a site hidden and concealed, it is called enclosure; this is the world that is coming (Binah). —Zohar
Why would the sexual act, the perfect matrimony, alchemy, be the way or gate to “kindle lamps”? Arcanum Nine shows us the Hermit of the tarot, who carries in his left hand the lamp of Hermes, Mercury, alchemical wisdom. We generate light through working with sexual transmutation, so that we can perceive where we are in our work. We also have seven lamps related to our spinal medulla, the seven chakras that must be awakened and enlivened through fire.
The sexual act is the world that will emerge, manifest, because Binah, the Holy Spirit, is the generator and supreme regenerator of the perfect human being.
“Are the rings [of the perfect matrimony] to be—supernal rings linked to one another [since the supernal triangle, the top trinity of the Tree of Life, also relates to the three mother letters of Kabalah], (מ Mem) water from air (א Aleph), air from fire (ש Shin), fire from water (מ Mem), all linked to each other, emerging from one another, like rings. They all gaze at that enclosure, into which merges the supernal river [of Da’ath, the Akashic fiery waters of השמים Ha-Shamayim, the heavens that Elohim created in the opening of Genesis] to water them, and they merge in it. —Zohar
The rings of the perfect matrimony symbolize the solar bodies: Christ Astral, Christ Mind, and Christ Will, which merge with and are created by the fiery waters of Da’ath, השמים Ha-Shamayim. As stated in Genesis 1:1:
בראשית ברא אלהים את השמים ואת הארץ
Barasheeth Bara Elohim At Ha'Shamayim Ve'At Ha'aretz.
“In the wisdom, Elohim created the heavens (Ha-Shamayim) and the earth (Ha’aretz).”
ש Shin is fire, and מים Mayim is water, for when we work in a marriage, the waters of Yesod become inflamed with the fires, the ש Shin, of Christ, to create the heavens within us, the Christified soul: the solar bodies. This is Genesis, generation, which Prince Calaf must achieve if he wishes to enter the congregation of Israel, the kingdom of China, the Far East. Those without wedding garments, solar bodies, who fail to create them through the three ordeals of the Divine Princess Shekinah, will be cast out to outer darkness, where only the weeping and gnashing of teeth will be heard.
“Housings for the poles—these supernal rings are housings designated for the poles, the chariots below, for one derives from the side of fire, one from the side of water, one from the side of air, and so with them all, constituting a chariot for the ark. —Zohar
What is a chariot? A solar body. Remember that the spirit in Arcanum 7 drives the chariot of war. Chesed, our inner God, must conquer the lower sephiroth of the Tree of Life to obtain Triumph.
One solar body corresponds to the side of fire (Hod, the Solar Astral Body), one from the side of air (Netzach, the Solar Mental Body), and another from the side of water (Tiphereth, the Solar Causal Body). All of these constitute a chariot for the ark, the Great Arcanum, the Ark of the Covenant of Sexual Alchemy between God and man.
So whoever approaches should approach these poles, not what lies within. As we say to the Nazarite, ‘Go around, around! Do not come near the vineyard!’ Except for those worthy of serving within, privileged to enter and draw near. Of this is written: An outsider who comes near shall be put to death (Numbers 1:51). —Zohar
Who are the Nazarenes? H.P. Blavatsky stated that they are:
“The same as the St. John Christians; called the Mendaeans or Sabeans. They designate Christ ‘a false Messiah’ and only recognize John the Baptist, whom they call the ‘great Nazar.’”
A Nazarene, in this case, refers to any person who studies esoterism but does not accept Christ, Iod-Chavah, Chokmah, wisdom. They are told to not draw near to the vineyard, the Garden of a marriage, because only those who were worthy and prepared would receive instructions regarding the Great Arcanum.
Why must outsiders not draw near? Because they are fornicators. Therefore, notice how Turandot ostracizes Calaf by calling him a stranger, an outsider. To approach Turandot, one must be perfectly chaste in thought, word, and deed. One must respond consciously to the three ordeals through meditating on and annihilating the ego.
The first ordeal states: "In the dark night flies a many-hued phantom. It soars and spreads its wings above the gloomy human crowd. The whole world calls to it, the whole world implores it. At dawn the phantom vanishes, to be reborn in every heart. And every night 'tis born anew, and every day it dies."
Calaf provides the correct answer: "Hope!" (א Aleph). Hope, as an aerial quality or characteristic of the psyche, refers to the Spirit, Ruach Elohim or wind of God. א Aleph is Prana, the force of life that animates every atom of our physical and spiritual being.
When conquering this ordeal, the negative aspect of the serpent criticizes Calaf, when Turandot says, “Hope that leaves one disillusioned,” meaning, “you will fall no matter what.”
Why would Turandot say this? It’s because, as we mentioned in our first lecture, the serpent is dual: in heaven she is Kundalini. In hell she is Kundabuffer. Both aspects are represented in the trials.
Turandot continues: "It kindles like a flame, but it is not flame. At times it is a frenzy; it is fever, force, passion! Inertia makes it flag. If you lose heart or die it grows cold, but dream of conquest and it flares up. Its voice you heed in trepidation; it glows like the setting sun!"
Calaf panics, as any initiate does before the terrifying ordeals of the Thirteenth Arcanum. All of us need to radically die to the ego. Therefore, divinity helps us by showing us a sunset in the internal planes, which indicates how the Solar Logos needs us to die to desire.
Liù, who is watching with Timur in the crowd, pronounces: "It is for love!" The heart. Thereafter, Calaf provides the correct answer again: "Blood!" (ש Shin). This shows us how the Divine Soul, Buddhi, Geburah, Liù, always aids Tiphereth, the human soul, in battle against the ego, against the Second Death.
Blood, as a quality of passion, is the flame or fire of Christ. ש Shin is the fire that Moshe (Moses) saw on Mount Horeb, the immaculate Lord who appeared as the burning bush. It is interesting that Christ is love, and in the ordeal relating to ש Shin, Liù proclaims that Calaf is fighting for love.
There are also many interesting astrological correspondences in this scene. Chokmah, the Solar Christ, manifests in Geburah because Geburah is not only governed by Mars, but the Sun. Mars relates to blood and bloodshed, while the Sun relates to splendor, radiance, Christ. Both planets relate to Geburah, since blood “glows like the setting sun” when “in trepidation.” The solar logos, the Christ, ש Shin, must inflame our blood through alchemy.
When conquering this ordeal, the Chorus replies, “Hold on, persist, you answerer of riddles!” Turandot has them hit by the guards, representing how, during the ordeals, the negative serpent fights for dominance within the initiates. As we discussed in Arcanum 9, the serpent of Moses fights the serpents of the Egyptians (the black magicians of Malkuth and Klipoth).
The third and final ordeal sums up the mystery of Initiation: "Ice which gives you fire, and which your fire freezes still more! Lily-white and dark, if it allows you your freedom it makes you a slave. If it accepts you as a slave it makes you a King!"
After doubt, consternation and fear, Calaf triumphs in the ordeals and answers: "Victory is mine! My fire will melt your ice: Turandot!"
Turandot, as ice that burns and fire that freezes, refers to the waters of sexuality, the Mayim (מים) of Yesod. Mayim relates to Miriam, the Virgin Mary, Stella Maris, the Virgin of the Sea. Let us remember the Ninth Sphere of Dante's Inferno, where the lost souls, embedded in the ice of Cocytus, burn with the cold until their complete disintegration through the Second Death. Such is the path of death through the waters in hell. מ Mem, however, as the final ordeal, also contains the mystery of Initiation, for it is through the sexual waters that one dies and is reborn on the solar path, through initiation.
The sexual energies are “lily white” through chastity, as any clairvoyant can see the light of a person’s kidneys, wherein is registered within the internal bodies the level of chastity or lust of an individual. Darkness or animal passion is the blackness of the ego, which darkens the astral and mental bodies of demons, the Lucifers.
Also, if you freely give into fornication, Kali makes you a slave of hell. Become a slave of chastity and the Divine Mother, and you will become free, a Meleck, a twice born, a king of Tiphereth.
Let us also remember that מ Mem is the thirteenth letter of Hebraic Kabbalah and refers to the Thirteenth Arcanum, which contains the very essence this opera.
Notice that the three riddles got progressively harder, from air: the mind, to fire: the heart, to water: our sexuality.
This indicates how the aerial nature of our thoughts, א Aleph, is easiest to control. Thoughts are the slowest aspect of our three-brained machine.
The fires of the emotional brain, ש Shin, are much more difficult, dangerous, because the emotional center is much faster than the intellect. Emotions are very difficult to control, especially when they are strong. However, self-restraint is needed in ordeals and initiation, which is our own life intensely lived with rectitude and love.
The greatest ordeal involves facing our own lust in the motor-instinctive-sexual brain, מ Mem, the most volatile, dangerous, and consequential of the three centers, as portrayed by Calaf’s near defeat and silence during the final riddle. Since the brain of action is quickest, it is the most difficult to control.
In synthesis, these three mother letters of Kabbalah contain the entire work we must perform. These letters also relate once again to IAO:
Of important note are the three wise men at the funereal trials. These are the three magi of Christ’s Nativity. They witness the ordeals and await the moment when Christ will be born within the heart of the initiate, within the Prince Calaf. They represent the black, white, and gold kings: the gradations of mastery amongst the Bodhisattvas. Black kings possess ego, yet they have Christ inside, which makes them solar kings at the beginning level. White kings possess no ego, while gold kings have achieved resurrection within the Sephirah Binah.
The three magi unveil the scrolls, the answers to Turandot’s riddles after Calaf has answered them, because they represent the three magi who approach the birth of Christ within the soul. This occurs at towards the end of this Act.
Moshe, Moses, and Hashem: the Name of God
After answering the three riddles successfully, Calaf has become a twice born, a master of Tiphereth, whereby the crowd congratulates him ecstatically. He has formed the solar bodies in himself and has achieved the Second Birth. Anyone who reaches the Fifth Initiation of Fire is a twice born with the Christ Astral, Christ Mind, and Christ Will.
While Calaf’s victory is rather quick in the opera, the ordeals in actual life take many years of patient work and sufferings. It is said Madame Blavatsky created her solar bodies in ten years with Colonel Olcott, since she worked hard at first as an individual yogini. People with less training beforehand take even longer.
After conquering the ordeals, Turandot is upset. She cries that despite her defeat, she will not marry any man. But why? This indicates to us that Calaf, while becoming victorious in his ordeals to a certain degree, still has ego, and cannot yet attain complete union with the divine.
While Calaf succeeds, Turandot refuses to marry him because he is still impure; he still has ego. People often think that Turandot is stubborn, sexually prudent to deny Calaf, but Kabbalists understand how the Princess Shekinah won’t resurrect within a soul that still has ego.
In terms of Masonry, he is an Adeptus Minor in Tiphereth, not Adeptus Major in Geburah or Adeptus Exemptus in Chesed. To rise higher on the Tree of Life, one needs perfection in mastery on the Second Mountain, the complete death of desire so as to achieve the goal: resurrection.
The Emperor Altoum says that Turandot’s vow to marry is sacred. She still refuses. Her marriage vow is the pact of alchemy, which the Nirvani Buddhas follow at their level. The problem at this point in the opera is that Turandot, Binah, still wants further development, but a choice must be made by the human soul. Calaf, Tiphereth, either will remain in Nirvana and force Turandot to suffer because he is a hasnamuss with the ego very alive, or he will renounce Nirvana and win the love of Turandot by seeking absolute perfection through the complete death of the ego.
Calaf is presented with a choice after completing the riddles. He says he will not force Turandot into his arms unwillingly but sings that he will have her afire with love, once his own impurities are completely dead.
Remember that Venus is love, which astrologically relates to Tiphereth. When Prince Calaf renounces heaven, marriage, he obtains the Venustic Initiation, which is the incarnation of Christ, the Solar Logos, within Tiphereth, since this Sephirah is also governed by the sun.
Only masters who renounce Nirvana to return to Malkuth to help suffering humanity, those who have Bodhichitta: the compassionate mind of unsurpassed enlightenment, who strive to eliminate the ego in its entirety, can become Bodhisattvas, incarnations of Chokmah, wisdom, Christ. This is what Samael Aun Weor referred to as the Direct Path, the path of the Bodhisattvas who eliminate the ego in one life, rather than over the span of countless aeons on the Spiral, Nirvanic Path.
Bodhisattvas work to completely destroy the ego in one life and to achieve resurrection, marriage with Binah: the Holy Spirit, once all impurities are removed from the soul.
Calaf, therefore, renounces Nirvana, marriage with Turandot at his level, and accepts that Turandot denies him now because his ego is still very alive. However, he says he will have her love him and will not force her to do what she does not want.
This is why the crowd says, “You are strong!" because he is taking the Direct Path. Only the strong take this path, which involves tremendous sufferings and hardship, since to fully annihilate the ego is a work of perfection in mastery. Most initiates, once reaching Nirvana, end up taking the easier, Spiral Path, and since such Nirvanis do not eliminate the ego immediately, nor sacrifice themselves out of love for others who suffer in Malkuth, they do not incarnate Christ.
When the crowd says, “You are strong,” they are indicating that Calaf is now Thrice-honored, blessed by the three primary forces that have descended to help him. The three rays of the Sun in Arcanum Nine have descended to aid the Prince, the Hermit of the great mysteries, specifically the incarnation of Chokmah within his heart.
These mysteries are well described in Kabbalah through the symbolism of Moses. Moses in the Bible is a symbol for a psychological principle we must develop, and which is portrayed in this opera. Only a Moshe, a Moses, can take the Direct Path. Moses or משה Moshe literally means “born of water and fire.” He represents our Christic willpower that has the solar bodies created through initiation.
The letter א Aleph can relate to ה Hei, the breath or womb through which one is born, the “hhhhh…” sound. א Aleph or ה Hei is the Solar Mental Body, ש Shin the Solar Astral Body, and מ Mem the Solar Causal Body created in alchemy, which Calaf achieved by answering the riddles.
Combine ה Hei, ש Shin, and מ Mem, and you spell השם Hashem: the Name. This is the sacred appellation of God, יהוה Iod-Chavah, Jehovah, Christ, within Judaism.
The Jews pray to Jehovah as follows: “Baruch Hashem Adonai!” or “Blessed be the Name of the Lord!” Instead of pronouncing the Unutterable Name, Jehovah, they use השם Hashem to reference יהוה Iod-Chavah, Jehovah, which is the sacred name of God in the Sephirah Chokmah: Christ.
Spell השם Hashem backwards, and you make משה Moshe, Moses. Only by forming Moses in ourselves, the solar bodies, can we incarnate Hashem: Christ.
See how everything is beautifully hidden in Kabbalah?
This is well described in Chapter 3 of the Book of John, whereby Jesus describes this process of the Second Birth.
3 Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”
4 Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”
5 Jesus answered, “Most assuredly, I say to you, unless one is born (through the womb of the Divine Mother ה Hei) of water (מ Mem) and the Spirit (ש Shin), he cannot enter the kingdom of God. 6 That which is born of the flesh (through fornication) is flesh, and that which is born of the Spirit (through scientific chastity) is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind (א Aleph) blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit (pneuma, the wind, א Aleph).”
9 Nicodemus answered and said to Him, “How can these things be?”
10 Jesus answered and said to him, “Are you the teacher of Israel, and do not know these things? 11 Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. 12 If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13 No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. 14 And as Moses lifted up the serpent in the wilderness (through the Major Mysteries), even so must the Son of Man be lifted up (through raising the serpents of light, the Venustic Initiations), 15 that whoever believes in Him should not perish but have eternal life (through Resurrection). 16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved (since at the end of Act III, the city of Peking is restored to peace, victory, and harmony). —John 3:3-17
The crowd becomes silent after Calaf’s determination and decision to take the Straight Path of the Bodhisattvas. Surprisingly, this is the moment when the Prince presents Turandot with one riddle that she must answer. If she fails to answer it, she must marry him at dawn. But if she discovers the answer, he will gladly die in the morning hours.
He asks her if she can guess his name. How do you say “the Name” in Hebrew? השם Hashem.
Calaf asks Turandot to guess his name, or the Name: השם Hashem, indicating that he has Christ within him, the Solar Logos. He tells her to guess his secret, his mystery, which is the alchemical genesis of the Son of Man. For just as Calaf raised the serpent of Moses up his spine within the wilderness, he has incarnated Christ in himself, and now the Son of Man, Christ, the Serpents of Light, must be lifted up in his spine through the second half of the First Mountain.
According to Samael Aun Weor, Christ is the Lost Word, lost to humanity, but found and realized by the solar initiates upon the path of alchemy. Calaf is now in possession of the Lost Word, Chokmah, Christ, in his heart. If Turandot, in this case, the negative serpent or Kundabuffer organ, can tempt him, find out his name, his secret, make him fall through fornication, he will die at dawn.
Dawn is a symbol of resurrection, for anyone who incarnates Christ now raises the Serpents of Light and afterward enters the Second Mountain: the work of the complete annihilation of the ego before the dawn of Resurrection.
Prince Calaf was in exile from his kingdom. He was lost, lost the sacred word, his kingdom, his prince hood. But he gains it again when he answers the three riddles in court, he incarnates Christ and becomes the Son of Man. He then asks Turandot to guess his name, the Lost Word, because he is in possession of it.
Before, Prince Calaf told his father Timur not to say his name, because they were in danger. Now that the Prince incarnated the Lost Word, he continues to challenge love (Binah) through possessing Hashem, Iod-Chavah, the Name.
The sacred name of Tiphereth in the world of Atziluth is "Eloha va Daath Iod Hei Vau Hei." This translates as "Goddess of Knowledge," stressing the great relationship between the Human Soul and Binah and Chokmah (Iod-Chavah). The significance of Calaf's name (in Da'ath, the mysteries of Alchemy) will be treated upon in the final Act.
Emperor Altoum, El-Tum, the Being, is Osiris, Jupiter, Father of the Gods, Emperor of the heavenly kingdom of China, Lord of Mount Olympus, the mountain of initiation. With adulation for Calaf, Altoum states, "I hope that with the dawn, I will be able to call you my son." What Son? The Christ, the Son of Man who will rise from the dead and conquer death.
As the Prince and Turandot disperse, the chorus sings of the Emperor's divine glories. The fact that we end this Act with a chorus emphasizes the Verb, the Logos, the Word. Christ has not only entered within Calaf, but the Lord is going to raise the serpents of light within lower seven Sephiroth, represented by the multitudes of Buddhas and Bodhisattvas who sing with the sacred Verb to celebrate the divine Emperor.
The opera will now move ahead to the works of Heracles, a symbol of Chokmah, the Solar Logos. As described by Samael Aun Weor in The Three Mountains, Heracles performed twelve labors upon the Mountain of Resurrection , which we will see represented within Act III.
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