<![CDATA[Chicago Gnosis - Transcriptions]]>Tue, 02 Jun 2020 08:19:30 -0700Weebly<![CDATA[Transform Your Life]]>Fri, 29 May 2020 21:17:06 GMThttp://chicagognosis.org/transcriptions/transform-your-life
This is a transcription of an audio lecture from Beginning Self-Transformation, originally given live at the Gnostic Academy of Chicago:

This is the final lecture of our course on Beginning Self-Transformation. Here we will synthesize everything that we have learned through expedient and effective practices, and methods for lasting change, including a meditation and an exercise known in the Gnostic tradition as the transformation of impressions or retrospection meditation.
 
We have been discussing the importance and the principles for deep change, internal change. As you can see from this course, inner change is the direct result of comprehending how and why we perceive life, as well as intuitive, conscious action. This provides clarity, spiritual insight, profound wisdom. By understanding our psychology, we have a greater flexibility by which to work against limitations, conditions, personal obstacles.
 
But we will be clear, genuine psychology is not the study of the mind, the intellect, but is the relationship between psyche, the soul, the consciousness, with the Logos, divinity, the Being. We learn to relate to our Being through self-observation, self-remembrance, insight into karma, fulfilling superior action, enacting ethics, harnessing energy, mantra, imagination, intuition, etc. The reality is that all of our exercises help us to transform the manner by which we perceive ourselves, how we perceive existence, how we relate to humanity and the Being.
 
In Buddhism, it is stated that mistaken views are the most subtle psychological cause of suffering. It is the origin of a lot of pain: this egotistical sense of me, myself, “I.” Mistaken views do not refer to religion, with conflicting ideologies or political beliefs: being Catholic versus Protestant, Republican versus Democratic. Mistaken views, profound ignorance, is the lack of comprehension, cognizance of the fundamental nature of reality.
 
In the West, we typically like to think that ignorance means lacking education. However, the reality is even educated people are profoundly ignorant. This means to lack Gnosis. The prefix “I” signifies “without,” to have “no knowledge” of divinity, of conscious wisdom. It means to lack insight into our mind stream, how we are conditioned, how our psychological elements produce suffering. But how is this the case?
 
Despite our education, our erudition, our knowledge, our most venerated traditions, our experiences, we continue to suffer so much, whether from anger, pride, self-esteem, fear: which is the machinery of society, the gears by which every culture operates, grinding humanity with its tremendous pressure, its exertion, its slavery.
 
All of our defects have their own logic that we project onto life and the world. These are all the different political, religious, theoretical, scholarly ideologies, perceptions of life, which really do not have any practical basis of changing why and how we suffer. This is evident by examining humanity today, the state of the world. If people knew right view, awakened perception, supra-conscious imagination, people would be in happiness. We would not be in pain.
 
Right view, awakened consciousness, originates and is the cause for overcoming all condition. It is the enlightened perception of wisdom, which grants the practical meditator the means by which to tear the veil of the mysteries, to eliminate conditions, the defects of a mind, the animal ego. By refining and purifying our perception, we learn how to act with consciousness, with serenity, with love, which amplifies our happiness and the happiness of others. However, most people ignore that we really possess a psychology that is feasible to modify, to change. 

​The Definition of Transformation 

But when people talk about self-transformation, what does this really mean? What does this practically look like in action, in daily life? Let us examine the definition of transformation.
 
"Transformation: it means that one thing changes into another, different one. It is logical that all things are susceptible to change.” ―Samael Aun Weor, "The Transformation of Impressions”
 
External changes are easily perceptible, but few people in practice actually strive towards and achieve psychological transformations. Many spiritual movements, belief systems, self-help, and self-transformation, self-improvement philosophies teach that changes are possible. Many such ideologies and practices have a very beneficial focus, paradigms, outlooks, such as quitting smoking, losing weight, overcoming alcoholism or addiction. These schools have noble intentions, however, in reality, they tend to focus on altering the personality, not the Essence. In most cases, many people replace old habits with new habits, which can be just as conditioning, hypnotizing, superficial. 

We explained previously how our personality is developed in the first seven years of life, during childhood, and is modified throughout life experiences. It is the energetic interface of our language, our customs, eating habits, tastes: the way we interact with the exterior world. The personality, from the word persona, means “mask.” We cannot exist in this world without a personality. The problem is that we think the personality is our true identity, when in truth it is merely a mask. It is an interface we wear with each separate lifetime. This is why Samael Aun Weor stated, "The personality belongs to time and dies in time. It has no lasting reality."
 
The ego, the self, desire, this is precisely another major focus of many self-help, esoteric, spiritual schools. It is now a common belief and accepted practice in pretty much every spiritual movement to deify the ego, to fulfill desire, the “I,” to “get what you want,” worship the “I am” at all costs, even at the cost of your neighbor.
 
Yet as we have emphasized throughout this course, it is the ego that is the source of suffering. This is evident through self-examination, self-observation: looking at the facts. Yet when people really talk about change, no matter how noble their longings, their objectives, their efforts, in most cases they don't alter anything. They change their personality, their habits, but never the deep underlying psychological causes of suffering: the conditions of perception.
 
How do we know this? An alcoholic can make tremendous changes in his or her lifestyle: to no longer drink, to not indulge in intoxicants, yet the egos, the “I’s” of drunken revelry, of partying, of disease, of stupor, will continue to exist in the subconsciousness, the unconsciousness, and the infraconsciousness, without any serious internal introspection, examination, comprehension.
 
This is the only way that leads to annihilation of those faults. Because while a person may overcome those addictions in this life, if they die and are given another opportunity, they will return to repeat their existence, the same dramas, tragedies, comedies, failures.The ego repeats. This is known within the transmigration of souls, the doctrine sometimes denominated “reincarnation.” We call it return, because we don't choose to be here. We come here mechanically, unwillingly. And so those egos will continue to exist. The person may have stifled the beast to a degree, but so long as those aggregates, those defects of alcoholism, of addiction, have not been eliminated in meditation, it means that those egos still have the power to tempt.
 
Real lasting change, profound self-transformation occurs when we perform a true alchemy. We transform our egotistical states, the lead of the personality, into the gold of the Spirit, the awakened Essence. 

​The Path of Meditation

This is why meditation is the basis of self-transformation.
 
Samael Aun Weor wrote in The Great Rebellion:
 
"In life, the only thing of importance is a radical total and definitive change. The rest frankly is of no importance at all. Meditation is fundamental when we sincerely yearn for such a change."  ―Samael Aun Weor, The Great Rebellion
 
But why is meditation essential for real transformation? Why is it that people who don't meditate don't get anywhere, despite their convictions and their sincerity? Because it is impossible to explore our subconscious, unconscious, and infra-conscious tendencies while we are identified or interacting with the world.
 
Self-observation is the beginning, perceiving our defects throughout our multiple interactions in life. However, self-observation is not enough. It is necessary to abandon the physical body to introspect, to withdraw, and suspend the senses, to concentrate internally upon our divine conscious nature, to focus exclusively on comprehending our errors. The senses provide too much data. The senses provide too many distractions. If you think of it, if you are in a battle and you are surrounded by enemies, you can't really defend yourself effectively, if you are distracted by too many things, by too many people. You have to be very focused, but also aware: to be vigilant and perceptive, but also having the ethic and the concentration to focus on one enemy at a time as they come at you. Obviously in this example, we can be overwhelmed, and this is exactly what the work of the ego is like for people who are really meditating on their faults. It is impossible to annihilate all of our egos at once. We have to concentrate one upon one upon one.
 
Trying to catch ten hares at one time will result in catching none. We have to be methodical, introspective, very precise, logical, profound. We lack depth when we are distracted. It is better to go an inch wide and a mile deep, and not be scattered among so many different agendas. So our senses have too much information. We have to block them out, focus entirely on what is inside.
 
We need to go into the subterranean caverns of our Earth, the profundities of the ocean. These are symbols in the internal planes of the mind and our creative, energetic sexual waters. So just as a scuba diver needs equipment―oxygen to explore the bottom of the ocean―so too do we need energy, the breath, prana, pranayama, creative energy, mantra, to empower our perception and keep us spiritually alive, which is why we spent so much time in this course talking about mantras and energy, so that we can empower our work, so that we are focused, so that we are strong.

​Three Types of Fuel 

This is why in meditation we work with energy, pranayama, breathing exercises, so that we have strength and depth to our work. This is because we are a human machine.
 
We need fuel of different types. The intellectual humanoid is a factory with three floors. Each possesses unique nourishment and functions for the maintenance and the stability of our existence. If we want depth and understanding in our meditative discipline, we have to comprehend that there are three foods for a human machine.
 
  • Food related to the stomach.
  • Air related to the lungs.
  • Impressions related to the brain.
 
It is easy to see how food and air give us life. We can live a few days, perhaps almost a month without eating. Without air, most would die after a few minutes. However, there is a type of nourishment that we need each instant of our lives, without which we could not have being: that is impressions.
 
Our brain is a marvelous machine, a transmitter of biochemistry, energy, spiritual force, information. While our digestion and lungs can rest temporarily without food or air, our brain would cease to function, to maintain our entire being, our organism, our psychology, if it were not for impressions. 

​Impressions

But what are impressions?
 
From the Latin “impressio, impress, pressed in; from the verb imprimere, to imprint. It is an effect produced upon someone; a mark impressed on a surface by something.”
 
In conventional language, when we say that someone impressed us, we mean that our experience, our interrelations, our perception of that person, produced a pleasant response within us, made us feel good, comfortable, admiring, etc.
 
As we know from life, not all experiences or our impressions of others are pleasant, but unpleasant, negative, disturbing, averse. Experiences, perceptions, impressions constantly enter into us as information, giving us the capacity to interact with the world. Just as the term impression relates to effects produced upon us, it also refers to how existence imprints or presses upon our psyche in order for us to experience, to react, to respond.
 
The consciousness, when it is serene, stable, is like a lake, which is constantly reflecting images upon its surface. It is always mirroring, showing, reflecting reality: the outside conditions or elements of the world, such as the trees, the sky, the mountains, etc. We can say that the images, the impressions, enter our mind in the form of data, not the actual trees, mountains, sounds, etc. This is sensory data, that like a printing press, inscribes upon the pages of our awareness. Perceptions of our surroundings enter us through us through sights, sounds, tastes, smells, and touch. These are external impressions.
 
However, we also have internal impressions that emerge spontaneously in response or reaction to external stimuli.

Reactions of the Human Machine

This occurs in the form of our three brains, the five centers we have discussed at length. The reality is that even without external sensory perceptions, such as laying in an isolation tank, one is left with internal impressions, which is our thoughts, our feelings, and impulses. So if you are not familiar, an isolation tank is when you are in a chamber. People pay to go into a isolated area where they float above saltwater in the dark. They lay still, they relax, so that all sensory perceptions cease. One is left only with the mind, and the mind is a tremendous form or reality that has more grounding and more effect than any external experience.
 
We like to think that the world is outside, but really our mind is an entire world in itself, and we have to understand how the mind relates to impressions.
 
So the ego is precisely a reaction. It is a response within our three brains to the impressions of life.
 
Some impressions in life, perhaps when we have a dialogue with a friend or at a cafe or coffee shop having a discussion, we are producing intellectual reactions.
 
We are having discussions and are stimulated in our intellect within our human machine, but sometimes dialogue can turn into an argument, and this becomes a dysfunction or reaction of the emotional center or brain.
 
Other impressions, such as being attacked or burning your hand on a hot stove, produce a very quick reaction through instinct and movement. This is the reaction of the motor brain to this experience, whether it is frightening or painful.
 
So why explain all this? Why talk about the human machine again and again? The synthesis of self-transformation is our direct cognizance, our transformation of our reactions to life towards the impressions that enter us all the time.
 
Samael Aun Weor stated in his lecture “The Transformation of Impressions”:
 
"Life enters us, in our organism, in the form of mere impressions. One cannot really transform one's own life if one does not transform the impressions that reach one's mind." ―Samael Aun Weor, “The Transformation of Impressions”
 
The mind, the ego, always reacts, never stops talking, never ceases its commentary. It always chatters within the three brains, especially the intellectual center, but also manifests in our emotions and our impulses.
 
The ego is always reacting to life. It is a mechanical response in relation to external and even internal stimuli.
 
So spiritual transformation is about learning to transform our perception of life. We cease acting mechanically, egotistically. Such as, if somebody insults us, we do not react with anger, with self-esteem, with pride. We have to comprehend why we feel so invested in those insults. It is changing our perceptions of life that is the basis of this work. It is the foundation. 

​Personality: The Bad Secretary

However, as we are practicing seriously in Gnosis, we face a very difficult problem in relation to this work of transforming our perceptions, our impressions of life. It is precisely found in the personality.
 
While we need the personality to survive in this world, to know how to communicate, to work, to survive, by itself it causes many problems when it is not controlled by the Essence. So, language is not a bad thing. Whether you speak English, French, German, Swahili, whatever it is―the language is not so important as the psychological impetus behind the mask. The mask is not to blame for problems in society amongst different cultures, amongst different groups. It is because the ego, the monster, demon “I” acts through the personality, and because the personality does not know how to understand life at all.
 
We like to think that the personality is what created great civilizations: the cities of Chicago and New York. We like to think of how great personalities dominate the media, the news, comedy, sitcoms, and yet, the personality, while it can be very strong and it helps us to navigate the world to a degree, it is not the totality of what we are and what we need to focus on. In fact, it is the personality divorced of any conscious knowledge that is the origin of a lot of conflict, because the ego is the one that usually acts through the interface or mask of our personality.
 
Desire: anger, pride, fear, laziness, etc., these manifest through our language, our customs, our habits, our behaviors, which produce results. The personality, according to Samael Aun Weor, is like a very bad secretary who is really disorganized. Somebody like in this image who mismanages files, valuable information, is in a cluttered office, and this is exactly a representation of our senses and our three brains. The impressions of life usually enter us very spontaneously, without effort. Yet if we are not in self-observation, if we're not remembering ourselves, remembering the presence of your Being, the information of the senses are taken by the personality and they are mistranslated. 
 
How are the impressions of life, the data of our experience, mistranslated? The personality takes those impressions and, instead of sending them to the proper centers, sends them to different centers in a malfunctioning way. A clear awakened consciousness perceives the impressions of life and knows how to discriminate what is perceived: to understand the reality and importance of any phenomenon. But the personality, when it is hyperactive, when it is in control, it takes Impressions and confuses them. It muddles them.
 
Here is an example. A man is at his job working with a beautiful woman, whose friendliness and professionalism become misconstrued as some type of amorous advance. The man thinks the woman loves him. He misinterprets the impressions of the woman and therefore he makes a confession of love to her in interest. And this woman can be totally surprised, completely shocked, alarmed because she had no intention of approaching this man in that way, had no thought whatsoever. The man's personality took the impression of his coworker, that emotional sentiment that she exuded, the cordiality and friendship she showed, and sent it to the sexual center. So the man's personality took that information and sent it to the wrong place, and therefore he became stimulated in his desires. It provoked his lust with its too familiar romantic tinge.
 
Such confusion and the mistranslation of the facts is not the fault of the colleague, the woman in this case, but the man's personality, his subjective desires, the ego.
 
And if we are asleep, the personality constantly takes information and sends it all over the place. This is why people are so confused. They don't read people well. There are misunderstandings amongst co-workers, in politics, and religion, everywhere. It is because the personality is dominating the situation. People are disorganized as a psyche, and this has to change.
 
Intellectual humanoids do not transform impressions. They send data to the wrong centers of the human machine. That which would go to the emotional goes to the intellect. For example, perhaps two colleagues are speaking about an issue: a problem at their job. One approaches with emotions, which could be the right response, and yet the intellectual takes that information and butchers it. He does not understand his colleague. He cannot resonate at a level that is conducive for the benefit of the company.
 
People don't relate because they don't understand each other. This is the tower of Babel in the Bible, and the personality is greatly at fault because it is not controlled. The personality in reality must rest. It has to become passive. We have to calm the personality so that the Essence is activated through self-observation and self-remembrance. This method helps us to transform the impressions of life with wisdom, so that we don't perceive life in the wrong way. So that we don't realize later that we were mistaken. This is because information gets filtered to the personality, which is strengthened by the ego, the “I,” desire.

​Transforming Impressions

​This is how the Gnostic disciple transforms impressions.
 
"To transform the impressions of life is to transform oneself." ―Samael Aun Weor, The Revolution of the Dialectic
 
So what does that look like? Comprehension of impressions leaves no wake in the lake of the mind. It is like a stone enters the water but leaves no splash, no ripple, no disturbance. Each ego is a ripple, a disturbance, an anomaly, a reaction towards impressions that strike the mind like a stone in a lake.
 
The ego, the self, emerges as a result of impressions. It depends on those impressions to exist, to emerge, to appear. Impressions are its food. The food of vanity is praise. The food of lust is sexual desire, sexual impressions. This ego does not have intrinsic existence. It does not exist eternally in and of itself. It depends upon impressions in order to emerge, to sustain and feed, and then to vanish from our awareness.
 
Pride cannot exist without the circumstances of humiliation or applause. Guttony would have no foundation without the impressions and sensation of eating. The same as with all egos. Each ego is sustained, each self or “I” has its conditioning, its desires, its identity in the moment, in relation to something, through the specific impressions that enter our senses which strike the mind.
 
So what is the transformation of impressions? This work is about understanding how external impressions arrived from the periphery of our senses to the center of our psychology. We have to learn to understand this dynamic very well: how the ego reacts from the center to the periphery, how it relates to the impressions of life. It is in this manner that we really develop a thorough, complete analysis of the ego.
 
When we comprehend the limitations, the conditioning of our reactions, when we really understand how anger is foolish, how we should not respond with hatred to our loved ones because they hurt our pride, we no longer let our defects dominate. We do not follow the path of pain, repetition, cycling. We do not react to any circumstance. It does not mean that we do not respond, and this is very different. A response, in strict language, is when the consciousness is in action, when the personality is passive, when the ego is in control by the Essence.
 
Reaction is egotistical. It is mechanical. We go to a family gathering, they push our buttons, we push theirs, back and forth. Repeat. That is desire. And so we achieve a transformation of impressions when we no longer react to life in the same way, when we train ourselves to change the perceptions of the moment and to understand them.
 
This is really difficult, obviously, for those of us who have been studying for a long time, but it is learned through repeated practice. It is something we can learn and achieve if we practice each day, each moment, adapting to life through our understanding of our experience, understanding our internal impressions and how they react to the external impressions of life.
 
It is obvious that if somebody insults us, we usually react with anger, self-esteem, pride. There is a whole conglomeration of defects, a chain of associative reactions involved, which are very intricate and complex and interrelated. We have to study all of that: how that experience unfolds in our awareness, our attention. Yet if we are being insulted, when we comprehend that insults only have bearing in relation to our own psychological investment in those words, we can transform the impression, the situation.
 
Somebody says something hurtful and if we really comprehend the meaninglessness of that insult, whether it is true or not, it does not matter. But that it is empty, that we have a Being inside that is supra-divine, beyond our personality, our sentiments, our thoughts, our will, that is our true identity. So why be insulted if somebody criticizes us? If we invest ourselves in those comments, then obviously we feel wounded, but if we do not, such a transaction becomes canceled. There is no effect. It leaves no ripple in the mind, no disturbance. There is only serenity and even love for the aggressor. This type of response is selfless love. It is conscious understanding. It is wisdom. It is profound spiritual intelligence.
 
So what is another example of transforming impressions? A big one is lust. This is the big problem for everybody, without exception, in Gnosis. When a man sees a beautiful young woman, he typically identifies and lusts after her, even if only in the mind. However, to transform lust, the man needs to comprehend how this beautiful feminine form will eventually age and decay. This woman will become decrepit, old, unattractive.
 
Comprehending this goes a very long way, because it weakens the hold of lust on the mind, the desire that is attached to a sensation, to an idea, to an impression. We weaken the ego when we comprehend the impermanence of nature. We reduce the power that lust has on the mind when we really comprehend how desire is really stupid. It goes after things which are empty of real existence.
 
We have to first weaken the ego, reduce it slowly, and then annihilate it. This only occurs through very successive comprehensions.
 
So both men and women need to comprehend lust: how desire seeks to satiate itself on illusions. By recognizing in this example, how that woman will one day become old, perhaps ugly, according to the man, and if the man really understands that this woman will no longer be young, why be attached? This lust is fleeting. It is an illusion and it is profoundly degenerated.
 
Comprehension breaks the power of the ego. It allows us to see the enemy as it is.
 
So likewise, women need to train their eyes, and men too, to transform our impressions of the opposite sex of lustful images in the same way. We can visualize that one day this person will get old. Therefore, upon what grounds does lust stand? What does this lust want? When we really understand that this image of this person is not objective and real, that it is not eternal, then the sense of self that grasps at this impression becomes weakened. So why lust after that which is ephemeral? Which is fleeting? Which is impermanent? This is how we judge ourselves. It is how we follow upright conduct.
 
This produces a very high level of being, as well as helping us to raise the level being of others. 

​Interdependence, Selflessness, and Impermanence

So when we comprehend selfless, intuitive action in response to the different circumstances of life, it means we are following our inner judgment, our conscience: the sense of right and wrong. We develop serenity, stability, insight, wisdom, compassion. This is pure Mahayana: pure Tibetan, esoteric Buddhism. This is the law of interdependence: how our consciousness has no self, no ego, no “I.”
 
Interdependence teaches that no phenomena or internal and external impressions are separate. Nothing exists independently, intrinsically in, of, and for itself. Our mind and impressions coexist and affect each other in a very dynamic way.
 
So, because all impressions fluctuate, our mental states lack eternal existence. They depend upon different, transient, changing impressions in order to be realized, to emerge, to come into being and to fade from our attention when we change our mind. Or better said: when our mind changes us. Therefore, the self we grasp onto is empty. It lacks a foundation.
 
This is not to say that our experience of life does not have some validity. What happens is that we perceive life through a prism. It is a lens that distorts the reality of what we see. Each ego is a filter. It is a prism. It is a cage. It traps light. It is seeing of some degree, but of what quality is it? That is the question we have to ask. Each defect filters and traps the pure light of consciousness, the Essence. So therefore, this illusion of the self is very hypnotic. Hypnosis is the sleep of the soul. From the god Hypnos: sleep, unconsciousness, unawareness.
 
Each ego takes control of the human machine in order to assert its will, but it is only to be replaced by other egos: boisterous, quarrelsome, degenerated. Just because the intellect is in activity does not mean that the consciousness is, and so this is something we have talked about a lot.p, what awareness is, what cognizance is.
 
But let us be clear, emptiness of self within Buddhist and Gnostic doctrine has nothing to do with nihilism: the belief that nothing matters and that nothing is real. This is a very mistaken view that ignores karma, that there is cause and effect, that there are causes for superior ways of being and causes for negative ways of being.
 
So what interdependence teaches is how the illusion of a permanent self is sustained by impressions, which are transformed and perceive in their transient nature when we learn to observe our states, moment by moment. Only through observation do we realize that each psychological state is subjective. It is one of many thousands of egos that we have, that we need to eliminate. Such a reality of the doctrine of a pluralized self is only verified through self-observation, yet, it demonstrates that the self, the ego, lacks eternal existence. It is a conglomeration of factors. They lack stability and permanence. The egos are always fluctuating and changing according to the situation. Therefore, in Buddhist terms, this self is empty because it depends upon impressions for their reality, their existence. 

​Emptiness: Christ Consciousness and Compassion

But in reality, the Buddhist doctrine of emptiness is interdependence. It is the same doctrine of compassion through Christ.
 
Christ is not a person, but an energy. It is the universal wisdom of enlightened cognizance, the light of liberated, joyful emptiness, luminous and clear. In esoteric Buddhism, Christ is Avalokiteshvara, is Chenrezig, is Kuan Kin, is Amitabha, is Adi-Buddha: the pristine light of clarity, cognizant love, conscious wisdom, awakening. This light is known in Kabbalah as the אין סוף אור Ain Soph Aur, the Limitless Light in Hebrew. Christ is the light of conscious perception devoid of self, of me, of “I,” which when entering into the universe, manifests as three in order to create.
 
So we are going to look at these three forces in depth, how they create life within us, just as the three factors create life spiritually and bring death to desire, so that we can serve humanity. 
 
This light is known as כֶּתֶר Kether, חָכְמָה Chokmah, and בִּינָה Binah in Kabbalah: the Crown, Wisdom, and Intelligence of divinity. The Christians call these three forces Father, Son, and Holy Spirit, but again, these are not persons, but aspects of one intelligence. Buddhism refers to these as a trikaya or bodies of the Buddha: Dharmakaya, Sambhogakaya and Nirmanakaya.
 
I will relate to you an excerpt from The Tibetan Book of the Dead by Padmasambava that explains this very beautifully.
 
“…in this intrinsic awareness, the three buddha-bodies are inseparable, and fully present as one:
 
Its emptiness and utter lack of inherent existence is the Buddha- body of Reality (Kether);
 
“The natural resonance and radiance of this emptiness is the Buddha- body of Perfect Resource (Chokmah);
 
And its unimpeded arising in any form whatsoever is the Buddha- body of Emanation (Binah).
 
These three, fully present as one, are the very essence of awareness itself.” ―Padmasambhava, The Tibetan Book of the Dead: Introduction to Awareness
 
So a body of the Buddha is an expression or vehicle of those principles, which are very elevated, but we can begin to experience these qualities in ourselves if we are really transforming impressions. 
 
The purpose of Gnosis is to incarnate, develop this light, Christ within, but to do that the ego must be dead.
 
The ego always demands pleasant impressions and reacts towards negative impressions. However, Christ, the Christic consciousness, is perfectly serene before slander, before persecution, before blame.
 
Are we like that? Are we serene before the insulter? Before the executioner who beats us with their whip? Are we willing to kiss the whip of our executioner? The people in our life that give us problems, that make us suffer, that bring out the most contradictory, condemnatory elements in our psyche?
 
Really to develop Christ within, we have to be willing to transform the most unpleasant situations with ethical uprightness, spiritual conduct, the right thing: ethics.
 
“We have to learn to receive with gladness the unpleasant manifestations of our fellow man." ― Samael Aun Weor, The Revolution of the Dialectic
 
This state is known as Christ-centrism. In Kabbalistic language, Christ’s center is everywhere and periphery is nowhere. Christ is everywhere, is absolute. There is no self or individual there. It is universal supra-individuality. It is a type of self or awareness that is devoid of “I,” of subjectivity. It is omniscient, omnipresent, conscious, everywhere. This is pure selflessness, awakened cognizance, Christ wisdom.
 
That sense of being that is within all creatures and therefore does not discriminate against anyone. Does not judge anyone. Christ is the divine absolute abstraction of cosmic space―the compassionate exchange of self with other. Through Christ-centrism, by comprehending how praise is fleeting, is illusory, is ephemeral, we understand the reactions of vanity in our own mind, our three brains.
 
We recognize that vanity, that sense of self-importance, which we defend to the death, is empty. It does not have real existence, has no substance, has no stability. When we realize how insignificant we really are in this universe, we really cancel this sense of self-importance, this vanity that says “I am. I am important. This is who I am. Therefore, everybody should love me.” Unfortunately, this is how everybody thinks.
 
They have to comprehend that this sense of self is illusory. And when you really understand through a great crisis, by transforming difficult impressions when people really persecute you, will you respond with love? When you comprehend that they too are suffering and they don't know why, we understand that our sense of self is not important. It lacks substance. It lacks cohesion. And it is that recognition of such emptiness, which is the pure, pristine light of consciousness. It does not identify with oneself, but feels love for all beings, because they are also trapped in pain.
 
This is insight. This is clarity. This perception naturally awakens the consciousness. It naturally awakens our compassion, which is spacious. It is a liberated. It is a spontaneously joyful moment, a recognition of emptiness. This is known as prajna in Buddhism, wisdom, or Christ.

​The Three Forces of Transformation

So three forces come into play when we transform impressions in the moment and in meditation. It relates to the top trinity of the Tree of Life. We have affirmation, negation, reconciliation.
 
Impressions always emerge, they sustain, and they pass within our experience in an unbroken chain. We are always experiencing impressions and their data moment-by-moment. Impressions always affirm themselves upon our attention, our awareness. They impress or imprint their data upon our psyche much in the same way that a film captures scenes and imagery and sounds. That film is our own consciousness, our own mind stream, and we have to study this film.
 
Samael Aun Weor mentions repeatedly how we have to study the film of our life, the  dramas, comedies, and tragedies, to watch it like a movie, to not be identified with all the scenes of that experience.
 
Impressions are always affirming themselves within us. When a person insults us, speaks vulgarities or criticism, we usually react with anger, with hurt self-esteem, with pride. This is the second principle: negation. It is the response, the reaction of the ego against impressions.
 
Unfortunately, most people in life go between these two extremes: affirming / denying, good / bad, yes / no. We find these binaries in social conflicts, in religious debates, in politics, in racism. This is the duality, the dualism of hypnosis. It is the swinging pendulum of good and bad that keeps us very unconscious, which makes us very uncritical of ourselves.
 
Someone praises us, we are gratified and we are vain. When we are insulted, we feel hatred. We are mechanical. We are predictable. We are machines.
 
If we wish to develop Christ within, to cease being a machine, we have to negate the ego. We have to observe the mind in relation to the impressions of life that arrive within our perception. We have to comprehend the words of the insulter and our relationship to it, our connection, and question, really, sincerely: “Why do I believe these words? What value do they have? Are these criticisms perhaps objective and right? If they are, I have nothing by which to be offended, since I can learn and grow as a person. Yet if it is wrong, why should I feel hurt and slandered if I am not guilty?”
 
Such an analysis is not intellectual, but comprehensive, cognizant, conscious. This is how we reconcile ourselves before the world when we work with the third force: reconciliation, synthesis, understanding.
 
True intelligence is knowing how to transform impressions and to respond with intelligence, with consciousness. This is Binah in Kabbalah, the Holy Spirit: the manifestation of comprehension in time and space, Nirmanakaya.

Reconciliation is knowing how to respond to a situation with intelligence: to not react to whatever diverse, unpleasant manifestations our fellow men are giving us, even when we feel that we are being crucified. And really, this is the path that Jesus taught with his flesh and  bones. As you see in this image, he is receiving the whips and scorns of his fellow man, but instead of responding with resentment, with hatred, with despair, he said, "Father, forgive them. They know not what they do." This state of serenity is profound. It is revolutionary.
 
This type of consciousness scares demons, terrifies them because they can't affect him, Christ. Denying ourselves is affirming Christ.
 
But feeding our desires is negating Christ. People who feed their anger in moments of crisis do not reconcile anything. Instead, they live within the law of retaliation, with the law of retribution: the dualism of aggressor and victim, which perpetuates violence, pain.
 
Denying ourselves is affirming Christ, reconciling us before the law of karma, because a superior action always washes away an inferior one. This is Christ-centrism.
 
But the ego is self-centrism. It is the opposite of the Christ principle. Whenever we identify with the ego, in our confusion, its periphery is everywhere in the senses and its center is nowhere. The feeling of identification, after we have been working in self-observation, is like being lost, losing energy. We become disoriented. We don't see the center of the ego, where it came from, how it fed, how it sustained and how it stole our vital forces. We get lost.
 
This is like muddying the waters of our mind. When we feed anger, those limpid waters of our psyche become agitated. They become chaotic like a hurricane, a tsunami, a storm.
 
With comprehension, images reflect on the surface with clarity, with a type of crispness and vitality that is only distinguishable to the one who meditates.
 
It is impossible to gain enough stability in life, in our ordeals, if we are not meditating, because there is just too much chaos. We need a third force, the synthesis, spiritual intelligence, understanding, to have a foundation under which we can stand and have ground, so that we have real understanding or better said, serenity, insight―a real foundation that is not shaken easily by crises.
 
So while the lake of the mind is serene within those who transform impressions, the ego on the other hand thrashes like a wild animal in the lake of the mind.
 
The ego is disturbance. This is very evident if we are blinded by anger. Samael Aun Weor mentioned in Igneous Rose that the greatest obstacle to developing clairvoyance, clear seeing, imagination, self-observation, is anger. And this is why Prophet Muhammad taught “The strongest among you is he who controls his anger.” Serenity and sweetness is the key to unlocking the mysteries.
 
When observing and comprehending the ego, we find that its center is in the three brains, because we do not let it project outwards into our senses and onto our experience. Through identification, we become blinded and we do not see the origin or how that defect took over. But when we are working with the transformation of impressions, as the Essence, we are learning to comprehend the insults or the ordeals of the moment and not allowing the ego to express outwardly.
 
This does not mean repression. It means comprehension. Comprehension is very different. We do not let the mind react, but not because we subject it and stifle it and gag it and shout to it to be silent, but because we look at it serenely and do not feed it our energy. This is the basis by which we can really go deep, to have a stability and foundation in ourselves where we don't go along with the flow.
 
When we eliminate self esteem, pride, selfishness, anger, we naturally irradiate serenity, compassion towards others. We no longer judge others. We learn to see the soul within humanity. We see the good in others, and this is a very profound sign that we are really changing.
 
As Samael Aun Weor states in The Revolution of the Dialectic:
 
“When one things differently and positively about people, it is a sign that one is changing. We need to cease being what we are in order to become what we are not. One has to become missing to oneself. The outcome of all this is the advent of someone who is not oneself." ―Samael Aun Weor, The Revolution of the Dialectic
 
There is a Sufi by the name of Mansur Al-Hallaj who is very famous for saying "I am the Truth,” (Ana 'l-Ḥaqq in Arabic), which means, basically, that he was God, because Al-Haqq is one of the sacred names of God in Islam, and that statement got him executed by the orthodoxy. Now what is interesting about this great master was that he had no ego in him, but only the Being was present who spoke through his lips.
 
In his poetry, he states "I have become lost to myself. I do not know who I am!” And this is a type of feeling which the consciousness can experience, which is very different from the ego, when the consciousness really begins to understand that real identity is in selflessness. But this is a very subtle point to understand and comprehend, because the ego, in its disconnection from the Being, can create a type of ephemerality, of vagueness, of fogginess, which is not what we are talking about.
 
States of the Being a very clear and crisp and based on facts. So this advent of someone who is not us means that we have to transcend, little by little, transform little by little. This is how we clarify our imagination and remove fantasies. We develop it through clarity, through crispness of mind, tranquility, conscious love, especially for our worst enemies, which is why Samael Aun Weor also stated, "We violate the law of the tranquil heart when we criticize others."

​The Mental Stomach

In the process of transforming Impressions and awakening consciousness, we begin to form what Samael Aun Weor calls a mental stomach.
 
Right now we are humanoid machines. We mechanically take in impressions, but do not transform them with consciousness, with understanding, which is why Samael Aun Weor, in The Revolution of the Dialectic stated:
 
“In the same manner that the digestive apparatus has a stomach in order to assimilate food, in the same manner that the respiratory system has lungs to assimilate oxygen, so too must a mental stomach be created by the mechanical human being." ―Samael Aun Weor, The Revolution of the Dialectic
 
The mental stomach must be created through meditation and alchemy. When we become skilled meditators, when we are transforming impressions daily, we digest nourishment from the diverse experiences and ordeals of life. This is why Samael Aun Weor stated that meditation is the daily bread of the Gnostics. It is the daily bread of the wise.
 
We have to learn to meditate on our different egos, to understand how they emerged, what fed them, what provoked them, what impressions they were after, why they have strength in our psyche, where they came from, what associates they have, what egos they tagged along with, how they function, why hey function. By extracting this type of knowledge, we sustain our spirituality.
 
Just as we need to chew on food, to break it down so that our stomach can assimilate vital nutrients, digest principles, so too do we need to contemplate the impressions of life, to create a mental stomach, meaning: we are creating a center of gravity in ourselves that is being more effective and developed and profound.
 
We need these nutrients in order to grow spiritually, because the mental stomach does not exist in humanoids, which is all of us.
 
So what happens to a person if they don't have a stomach? A person who cannot break down foods? What happens is that the person becomes constipated. In a psychological sense, intellectual humanoids who do not digest impressions become psychologically constipated. They are filled with refuse and trauma.
 
So traumas and conflicts can be resolved if we learn to go inside and create this apparatus, which is psychological. It is not an actual stomach, but it is based upon the question of “Who am I? Where do I come from? What are my psychological states? Who is this sense of self in a particular moment or in different moments? How do these identities and selves relate? How do they feed? What are their impressions? What is their nourishment? How can I transform these situations so that I no longer suffer in them?” It is in this way that we develop this type of inner digestion. 

Retrospection Meditation

The best method for that is retrospection meditation. We gave a practice on chicagognosis.org in our Gnostic Meditation course that explains in detail how to practice this exercise.
 
In synthesis, what it involves is that we enter a state of serenity. We withdraw our senses. We relax. We close our eyes to the external world. We work with pranayama or energy so that we have vital force by which to stabilize our concentration. After we have transmuted our sexual creative energy, created a flow of forces that produce stability, serenity, we then concentrate upon our day. We also visualize a particular event in our day that we want to understand, because in our self-observation, we, perhaps, have seen four or five egos in relation to an event.
 
It is good to remember all the events of our day, but with the retrospection meditation, we should focus on those events or one event, especially, in which we had certainly seen egos emerge that really need to be eliminated.
 
We have to concentrate upon those scenes. Imagine them with clarity. Do not add to or detract from what was seen, what was heard, what was thought, what was felt, but simply look at the facts. We review and pray to our Divine Mother Kundalini to help us have understanding, because She is intelligence in Kabbalah. She is Binah, understanding. We beg Her to help us understand the egos that act in a certain situation, because we want to eliminate them.
 
But first we have to see them. That is the first step. We have to transform the impressions in the moment, so that we understand and see those egos in action and do not act upon them. But the next step, which is much more profound, is to go home at the end of our day: we sit down. We pray. We relax. We introspect. We visualize. We relax.
 
We look at those egos and ask for comprehension for each one. We can spend 10-15 minutes or however long we can or need to on each ego.And once we have arrived at comprehension, we eliminate. We pray toward our Divine Mother to eradicate these faults.
 
I invite you to explore this lecture. It explains the system in great detail. This method is very transformative. And so this lecture on the transformation of Impressions is a beginning step for really practicing retrospection meditation. So that by understanding the principles, we can really go deep and start to make radical changes in ourselves.
 
I invite you to ask questions.

Questions and Answers

Question: What is the difference between the subconsciousness and the infraconsciousness?
 
Instructor: It is a good question. We explain the significance of the two in a lecture called “Imagination and Fantasy” in this course. Basically the subconsciousness is that which is beneath our awareness. It is just under the surface, and most of the time the egos we perceive in our work, in the physical world, are subconscious, because they are just beneath the radar of our awareness, typically. They are inferior or beneath our regular perceptions, unless we are looking.
 
Our subconscious has a lot to do with our memories, our habitsm things that we grew up with, early life experiences, which become deepened with repeated experiences. The subconsciousness is like a cave. It is the darkness just beneath the light of attention, and often times that type of element in our psyche can be very deep, but obviously there are deeper forms of egos that we have to work on.
 
The deepest is the infraconsciousness. That is the lowest hell realms of the psyche, where we have the most diabolic qualities of mind that we cannot even accept that we have, because they are so degenerated, and yet everybody has it. We experience those infraconscious states in nightmares, in hallucinations, drug-induced experiences, traumas, forms of violence that are very horrible. The infraconsciousness is so deep down in the psyche that we do not recognize or want to acknowledge that we have that. However, it influences everything.
 
There is also another type of psychological state, the unconsciousness, which is frustrated desire, which is even further down beneath the subconsciousness, but in terms of degrees, the subconsciousness, the unconsciousness, and the infraconsciousness are merely different stratifications of the ego. Some egos are very deep, some are in the surface, and obviously we work upon what we can see in our daily life.
 
Comment: Even though I concur with the meditation process for greater insight beyond our ego and learning not to respond and overreact during adversity and impulsivity, but to reflect and release for resolve, at the same token as I have learned over the course of several years, we coexist among narcissist and sociopaths. Although these encounters are yet moments of personal evolution, yet still, we need our ego not just to thrive but to survive certain encounters that are most detrimental.
 
Instructor: So I am not not sure if that is phrased in terms of a question, but the reality is that we do not need the ego to live. In this society, which is based upon ego, obviously, if we are learning to vibrate at a different level of being, it becomes difficult for us, because we no longer resonate with all the interests or qualities of being of our neighbors. This can become a tremendous source of conflict for the student, especially in the beginning, where we are trying to raise our level of being and no longer vibrate with the culture around us, which is degenerated and degenerating.
 
But in reality, if we are working effectively with these methods, as we are raising our level of being, we can learn how to navigate the world with consciousness, with wisdom, because divinity knows how to relate to all beings regardless of distinction, regardless of their level of being.
 
Of course this is a learned skill. Obviously, we do not learn how to relate to the world easily unless we are meditating and changing internally, but it is possible. The ego does not need to exist in order to really make changes or to thrive or to survive. There was a comment made by a student to Samael Aun Weor who said, “I have a factory where I create pants, and if I eliminate the ego that creates pants and runs this factory, how will I survive?” And Samael Aun Weor stated that the wisdom enclosed within the consciousness that is trapped in those egos, “know how to make better pants than your ego ever will.”
 
So there is wisdom in the consciousness. The ego can only produce pain. This is the fundamental stipulation of every spiritual tradition, every meditative path.
 
Question: I still really struggle a lot with understanding or, what we use the term to say, comprehending some of my reactions and behaviors, and I'll just take for instance anger. I feel like there are like many levels and I think that's why it seems to always elude me. I know I have read some things where it says like if you pray to eliminate things before understanding them, that it can be detrimental too, because you haven't really taken it out by the root so speak.
 
But should one, should I, should any one of us take whatever situation and pray to eliminate it? Or first pray to understand it, and couldn't that possibly take years? Because if you keep having an experience where it comes up, doesn't it mean like you haven't really quite understood it yet if it comes up and again and again? I think that's the question. 
 
Instructor: Great question. There are levels of upon levels of understanding. The beauty of comprehension is that it is dynamic. It is organic and fluid. It is not a static thing, like one day you are going to understand this, and then, therefore, we are done. Comprehension unfolds in a very magical way when we are really practicing meditation each day, because we can understand a defect in a very superficial level, but as we are eliminating those faults to a degree, we are beginning to perceive more and more light, because we are extracting consciousness daily.
 
In that way, we strengthen our perception so that we can go deeper. And obviously, the deeper you go, the more results you get, but of course, we have to work with where we are at. You know, usually we start with the subconscious elements that we can perceive in this daily life as we are learning to awaken ourselves. And I would say that the fundamental quality of that perception is always something very new. So the way that you know that you are doing it is if every time you sit to meditate and observe yourself, you are seeing new qualities. There is a type of sharpness there and a type of nourishment to the soul when it understands that we are beginning to reflect more and more understanding of the daily reality of our subconsciousness in our experience.
 
Now another point that you had brought up about asking for annihilation of an ego that you have not fully comprehended. It is not bad to ask for annihilation, you know. We have to work with where we are at. If we see a defect in action and we want to eliminate, but based on what we have seen, we can pray for more understanding and we can also pray for elimination. Now the Divine Mother won't fully eliminate that ego unless the comprehension is total, because She knows that she cannot eliminate that aggregate without our help.
 
We have to rely on Her to help us go deeper. But also there is no risk or harm involved by asking Her, because you have to remember that She is the divine force of intelligence. She is Binah. She is the understanding of God, so She knows how to work with us very well. You know, it is up to us to really develop the training, to really sincerely go deeper and to eliminate. But of course, do not feel like you cannot ask for annihilation, because you feel like you do not know enough. Obviously, if there is something more there that you sense, obviously, go deeper. But based off what we perceive, we can ask for elimination at our level, because you have to think of the ego like an iceberg, and this is a common trope within psychology too, about the subconscious nature of the mind, because that which is beneath the surface is obviously a huge structure that's very complex and intricate. And we of course have to go underwater in order to really understand the depths. But of course, the more depth you understand, the more you can work upon. The thing to remember is that we have to develop clarity in our perception, meaning: we are seeing the new always in our daily work. That is how we know that we're really marching in the right direction, if that makes sense. 
 
Audience: Yeah. I am going to put it into practice and and understand it better. Thank you very much. 
 
Instructor: You are welcome.
 
Question: Can this practice have an impact on our dreams or is it common to receive comprehension in dreams after retrospection?
 
Instructor: They go hand-in-hand. Samael Aun Weor mentions that meditation unfolds the chakras of the astral body. So they can have a very profound effect, not only in our waking states, but also our internal states. So the more you awaken in dreams, the more understanding you have. And the more you meditate in retrospection, the more you begin to understand your dreams. They are really two sides of the same coin, two aspects of the same thing. I found that over the years, my understanding of my internal experiences has become much richer as a result of meditating, and that my meditations and recognizing comprehension is much more robust as a result of recognizing those same states within the astral plane. So they really go hand-in-hand.
 
Question: Why does meditation feel like hard work at times? Can you please expand on the annihilation of the ego of lust?
 
Instructor: Meditation is hard or feels hard because we have a lot of resistance in the mind. There is a force that the ego exerts upon our psyche as we are trying to introspect. So going back to the three forces: affirmation, negation, and reconciliation. We find these three principles related to that struggle. We affirm the work, we want to meditate, to initiate this path, and are working with the first principle.
 
However, the ego tries to deflect any type of introspection. It is very well known within psychology and counseling when a patient tries to ignore or to externalize blame for situations. Perhaps a person suffered a great trauma and committed the wrong action and is traumatized by it. And therefore the mind is so defensive that it has these barriers up and resists analysis, because the pain of confronting that is too great.
 
And so the ego is like that. The ego knows that we are going to annihilate it in this work, and therefore our own defects do not ignore the reality of the Gnostic path, that it will result in the death of the ego, and so it fights. The ego resists analysis. It pushes against our understanding. This is known as counter-transference within Gnostic psychology, Gnostic psychoanalysis. Because when we are analyzing our mind in meditation, the ego resists. It doesn't want to be seen, because it knows that if it is caught, it will be dead.
 
Lust is especially the worst, or one of the worst egos, really. It is the origin of all the other defects: the misuse of sexual energy. And therefore, lust tries to disguise itself in many ways, whether as romance, as love… very sentimental ways. But we have to be very serious and understand how lust produces a lot of suffering, and has many subtleties, because lust will often even take on the robe of mysticism. This is why you find in certain religious groups, why gurus and teachers sleep with their students, and commit all sorts of degeneration and adultery. It is very sad, because lust has confused people.
 
So our lust is like that. It likes to love God, even believe in Christ, but it is Judas. Judas is an ego that loves divinity, loves religion, loves spirituality, but loves fornication more.
 
And so we have to recognize the subtleties of desire in ourselves. But of course, lust really presents an obstacle because it projects, basically, its desires upon our life. So the way to understand and overcome that counter-transference, that resistance of the ego of lust of the mind, is the third force, reconciliation. We do that when we comprehend and really look at the different structures the mind presents in its defense.
 
The way that you overcome the resistance of the mind is through a superior energy, which is why we have to work with transmutation, with chastity, because without chastity, we cannot have power to work on lust. It is impossible. I have spoken with a lot of different peoples or students in different groups, and many people who struggle with lust, who can't get over the physical foundation of chastity. It is difficult. But the reality is if you want comprehension, if we want understanding, we have to really master the science of energy.
 
So learn to transmute the energy, work with runes, sacred rites of rejuvenation, pranayama, alchemy, so that that third force, the Holy Spirit, reconciliation, can give us the power to penetrate the mind. And that way, by simply looking at desires, or what structures they present in our psyche, we could begin to understand the how and why of the mind. We no longer become hypnotized by it.
 
It is difficult, but work with energy, and work with psychoanalysis in yourself. Really practice some of the principles from the lecture we recommended, where you look at the mind and do not judge. Do not label. Do not evaluate. Just look at it. Introspect. See it for what it is, and suddenly understanding will emerge, as you are not identifying with those desires, with the resistance, in struggles of the intellect.
 
Question: I am unable to successfully transform impressions. Our attempts to respond with sweetness sometimes seems disingenuous to other people and ourselves. What is most necessary to remember in our actions with other people? Because it is tough to remember our divinity, have awareness of ourselves and other people at all the same time.
 
Instructor: The important thing to remember is that if we have remorse in our heart, if we are patient, if we are really determined to be successful in this path, we will be successful. What it takes is a type of super-effort. The thing to remember is that in those moments in which we are perhaps failing in transforming impressions, is to remember God, to pray.
 
This prayer does not have to be any type of formula, but it is simply the connection of our sincerity, and simply admitting to out Being, “My God, help me! I cannot transform this situation. It is killing me!” And personally, if I am teaching you this is because this is a reality for me. There were certain situations in my life that really, and even physically, could have killed me, and I prayed to my Being, “Help me to overcome this, to transform these impressions, this situation, to remember You!” Because I was facing ordeals at certain moments in my life where really, I could have been killed. I faced some pretty extreme karma, so to speak, but in those moments, I relied only on my Being and prayed, “Help me to have the humility to face myself.”
 
Humility and sincerity are the key to repentance. We have to remember, in most interactions with other people, that we have to be humble. Most of the time we like to assert ourselves upon others, to be proud. Now, we have to learn to receive the unpleasant situations of humanity, but to remember to be sincere―to really reflect, “What am I doing in myself that needs to change?” and to really have the humility to receive that wisdom and insight from our Being, and even from other people who can tell us exactly what the situation is. But we may not be looking at it because we are stubborn or proud.
 
Yes, it is very difficult to remember divinity, but divinity is always with us. We learn to recognize that state more and more if we are persistent. There is a reason why in the Sufi tradition they refer to this path as a holy war: to strive against the ego. It is not easy. It is a battle. But we have to remember what it is we want most. Do we want to be happy people because we are no longer afflicted with desire? Because we recognize how conscious states are superior? Or do we wish to cave in? So, the choice is ours.
 
Question: How not to be overwhelmed with the amount of work it takes to eliminate our egos?
 
Instructor: Personally, when I look at my own mind and I see how much I have to work on, I reflect on my Being. I pray to my God to help me remember His blessings and Her blessings in my life. Because the reality is that we cannot be one-sided.
 
Yes, we have ego. We have defects. We have faults. But that does not mean that this is all to us. We have to remember that yes, while we have faults, we also have virtues. We have to meditate on virtue, and this is something that many people ignore. A lot of people approach the transformation of impressions, thinking that we have to just focus on the ego. Obviously, that is an important step, but we also have to remember to meditate on our Being, the qualities of God, the mercy of God―to reflect on those qualities in our life and how we have really manifested, or seen or expressed, and tasted that state of compassion and selflessness and real conscious love.
 
When you really recognize how beautiful that psychological state is, you will fight to the death for it. You will not go down easily. You will not give up, because really the virtues of your Being are so vast and so worth the effort that it does not matter how painful it is, how difficult the cross is, but you carry it because you love humanity and you love your Being more than all things. So remember your Being.
 
Now if you have had experiences, in the astral plane, of your Being, that is even better, because you can meditate on those qualities in yourself and remember that positive strength and charge, that quality that you felt when you were before God. Of course, there is levels and degrees of this, but it is going to be personal for each one of us.
 
Question: You mentioned political involvement in the beginning of your lecture, which would encompass the ego. Are you suggesting that we refrain from involvement in politics?

Instructor: I would say not necessarily. There is one great master of Buddhism in the Gnostic tradition who is in politics, and it is the Dalai Lama. He is working with the ray of politics to help humanity. And obviously he is performing a great mission. So while I am saying to avoid egotistical, political, petty debates, it doesn't mean that we can't help in politics. Obviously, if that is something in our vocation and within our spiritual ray, our particular qualities of Being, that is something we need to pursue. We have to follow God above all things.
 
Question: Does having a bad secretary mean I cannot trust myself, thoughts, feelings, or instincts?
 
Instructor: We need a type of self-criticism, which is very deep, but also we need to have trust in positive states. We have to learn not to approach this type of self-criticism or scalpel of putting our ego on the dissection table with a type of one-sided morbidity, like we are working in a morgue. We are dealing with a lot of dead things, filled with refuse, and being very poisoned by the environment. This is how many people end up in Gnosis because they do not meditate on the virtues of God.
 
So yes, you have to not trust your thoughts, your feelings, your instincts, the ego, but there are superior thoughts and superior emotions, which we can experience through the superior intellectual and superior emotional centers. We learn to develop more trust and confidence in our states when we follow inner judgment. We follow our conscience, and that is something that only you can learn in yourself. Nobody else can teach you how to do that. But when you learn that quality in yourself and you develop it more and more, it becomes the ark upon which you sail, no matter how stormy the ocean, your daily life. And that is a state that you have to recognize.
 
Now it comes to my memory the story of Doubting Thomas in the Bible, how, when everyone was ranting about how Jesus was risen from the dead, Thomas said, “I will not believe it unless I see him for myself.” And so a lot of people like to accuse this apostle with a type of skepticism, but the reality is that he is a type of conscious discrimination: how the Essence knows how to analyze and to test things without doubt, without skepticism, without pessimism. It is a type of analysis that only accepts what is verified through experience and is a type of confidence. It is stability of concentration and will that is very deep.
 
So learn to develop that by meditating on positive states. The thing to remember when you are transforming impressions and meditating on the transformation of impressions, we also have to remember what virtuous qualities we have enacted in the day as well, in our retrospections, because, yes, while the secretary of the personality is terrible, makes mistakes, it does not mean that we are making mistakes all day. We have to look at the positive actions we have enacted and to be honest and sincere, not trying to go one way or the other.
 
So we thank you for attending this course, and I look forward to providing and sharing with you more of this knowledge, which has helped myself in many ways and which I am greatly indebted to our teacher, Samael Aun Weor. I thank you all for coming.

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<![CDATA[The Divine Mother]]>Thu, 28 May 2020 12:59:12 GMThttp://chicagognosis.org/transcriptions/the-divine-mother
This is a transcription of an audio lecture from Beginning Self-Transformation, originally given live at the Gnostic Academy of Chicago:

Everything we have explained in this course of Beginning Self-Transformation is preliminary. The most essential principle for transforming and elevating our psyche is the divine feminine.
 
All religions bear a profound respect and veneration of the divine feminine, the Divine Mother. It is really the Abrahamic traditions that have lost sight of this and have adulterated the significance of Her presence in the spiritual work. Judaism, Christianity, and Islam reject any femininity in divinity as an effort to distance themselves, to define themselves against the so-called “pagan” religions.
 
The reality is that God, the Being, is not entirely masculine, but feminine as well. This is a profound fact, which confounds and scandalizes religious fanatics, people who are accustomed to a patriarchal anthropomorphism, who fail to recognize that God, the Being, is not a person, but a force, an energy.
 
Divinity is an intelligence. Divinity is within nature, and more importantly within our consciousness, with distinct qualities, principles, characteristics that can really be qualified, classified, and defined as masculine and feminine, yet, not in accordance with modern societal mores, beliefs, ideologies.
 
The reality is that divinity has masculine and feminine polarities of expression. Yet these principles are not merely limited to just physical gender. They constitute archetypes, forces, blueprints for creation, the expression of the Spirit.
 
We can say that the divine masculine is projectivity. It is symbolized by the positive polarity of electric charge. It is force, magnetism, assertion, willpower. It is the energy that initiates, which commands, that organizes and even impregnates, engenders, disciplines, and forces.
 
On the other hand, the divine feminine is receptivity. It is the negative polarity of electric charge. It is the force of conception, gestation, of nurturing, the sustenance that develops a child, the development of youth under the auspices of maternity.
 
All religions, every ancient tradition teaches, that the world's animals, human beings, and the Gods are the consequence of sexual union: the harmonization of masculine and feminine. Every single cosmogony teaches this: how masculine divinity cannot create, cannot develop, cannot manifest without the help of the feminine divine. Therefore, it is really ignorant to reject the divine feminine because of theological, theosophical, or vain beliefs.
 
The divine feminine is a cosmological reality, which we the Gnostics experience, which we develop through our meditations.
 
A masculine God cannot create anything without the feminine goddess, just as a man cannot have a child without a woman. As above, so below. The Father, our innermost God, unfolds Himself into the Divine Mother. She is the derivative expression of our innermost Being. Through Her, He is able to create life and create it in abundance. Through Her, divinity is able to sustain worlds, awaken the soul. As Gnostics, we never forget the worship and respect, the veneration of the Divine Mother, the divine feminine. Because just as we have a physical mother to whom we owe life, likewise, we must show respect and profound adoration for our Divine Mother Kundalini if we wish to change, because She is the force that awakens us. She is the one who elevates the soul, who brings us to spirituality, who provides us with astral experiences, profound samadhis, conscious experiences in the Tree of Life, the superior worlds of the Kabbalah. She is the one responsible for us because She is the one who raises us from suffering. Without Her, we would be lost in this work.
 
She is the one who initiates, who develops, and who completes this work, especially in relation to the disintegration of the ego.
 
So, today we are going to elaborate on who She is and Her unique role in the work, in this Gnostic path of self-transformation. 

Sacred Sexology

Yet, to do that, we need to comprehend and understand the principles of sacred sexology.
 
The reality is that just as a man and a woman are needed to create a physical child, both sexual polarities, material and energetic, are needed to create the soul. This is stipulated throughout the Gnostic writings of Samael Aun Weor. It is simple. It is not elaborate. God creates both physical and spiritual life through sex, but that depends upon our intention, our mental state, our behavior—whether it is pure or degenerate, conscious or egotistical.
 
Sex creates. It engenders. It develops. These principles are within every religion: how man and woman, husband and wife, can use the creative sexual energy in order to give birth to their spirituality. That creative energy is the Divine Mother, and therefore, She creates in us when we know how to use the polarities of sex, male-female.
 
As above, so below. It is a law. It is the Dharma, the sacred knowledge of alchemy.
 
We can believe whatever we want. But if we wish to create a child, a man needs a woman and a woman needs a man. To create a solar awakened consciousness in its full capacity, to realize our full potential as a perfected divine being, an angel, a man needs a woman and a woman needs a man, through conscious love and sexual cooperation.
 
This is because birth is a sexual problem. It is not a belief. And therefore, the birth of the angel, the inner human being, the second birth cited by Jesus, is no exception. Through what is known as tantra, alchemical union, the harmony of masculine and feminine sexes, that energy, which is usually expelled through desire, for procreation, can be converted, can be conserved, sublimated, transmuted, transformed, so that the charged sexual forces of man and woman create a synthesis. This is the child of God, the Son of Man in Christianity, the Christ child or Egyptian Horus, son of Osiris and Isis, the golden child of medieval alchemists, the Platonic Logos, the Kundalini Shakti power of the great yogis of Sahaja Maithuna, the Shekinah of the Kabbalists, the Brazen Serpent of Moses, which is a metallurgic amalgamation of copper—a symbol of Venus, the woman—and the metal tin, the planet Jupiter, or the man.
 
Both polarities, physical genders, are needed to create physical and spiritual life. However, we need to clarify. Gender is not a construct. It is not a concept, a morality, and accepted code of expectations in society imposed by patriarchy, by institutions—something to be rejected or deconstructed by subversive logic. Gender is a material reality. It is based upon our generative organs and the secondary sexual characteristics they attribute to our personality and expression.
 
While our physical sex bears specific characteristics to our terrestrial personality, the divine principles of the Father and Mother are archetypical. They are abstract. They are profound states of being. There are correlations between both sexes, but they are not rigid. We can say that the Divine Father is wisdom, instruction, paternity. The Divine Mother is love, elevation, subsistence. In a perfect matrimony, the man embodies the principles of the Divine Father and the woman embodies the principles of the Divine Mother in body, speech, and mind.
 
So what is the purpose of transformation as we have been explaining throughout this course? We seek to realize the true self. Who is the Divine Father and the Divine Mother? They are within us. They are our true identity, our Being. But we can only reach them through the three factors we explained in the previous lecture on the revolution of the consciousness.
 
While the Divine Father and Divine Mother are distinct in us, this is not to say that they don't share or embody the same principles, that there are rigid correlations here or correspondences. It is not the say that the Father does not characterize love, or the Divine Mother, wisdom. Knowing the nature of divine masculine and divine feminine is a profound matter of experience in the consciousness—to go beyond our culture's conceptions of sex, humanity’s subjective perceptions about gender, about gender roles in society. 

What matters in these studies is that we appreciate and work with our sexual energy, whether it is masculine or it is feminine. We do so through complementarity, to complement ourselves: a man for a woman and a woman for a man. But why?
 
If you look in this graphic, you see husband and wife holding hands and their sexual organs symbolized by two triangles. There are the ovaries of the woman and the testicles of the man, as well as the vagina of the woman and the phallus of the man. The sexual organs are a battery. It is the most profound form of energy we carry within. One gonad has a positive electric spiritual charge and another gonad has a negative receptive feminine charge. In order for electricity to flow, you need both a positive and a negative. This is the essence of tantra. For these energies to flow perfectly, masculine and feminine must reconcile. Notice that when you join these two triangles together, when the sexual organs of male-female join, you create the Star of David: the Seal of Solomon, the seal, the perfection of the solar man, a true master who has conquered the creative energies and has perfected him or herself.
 
The masculine and the feminine compliment. They help each other to arrive at a synthesis, to generate light of a spiritual conscious nature. So these principles are extremely beautiful. Ancient mythologies teach us very profound and beautiful truths, and to frame our discussion, we can find the principles and qualities of the Divine Father and the Divine Mother reflected in a beautiful poem by Victor Hugo. He is the author of Les Miserables, a very famous text, a humanist novel, relating to the French Revolution, and Samael Aun Weor quotes a poem of his in The Perfect Matrimony called “Man and Woman.” I will read it at length.
 
Man is the most elevated of creatures,
Woman the most sublime of ideals.
God made for man a throne; for woman an altar.
The throne exalts, the altar sanctifies.
Man is the brain,
Woman, the heart.
The brain creates light, the heart, love.
Light engenders, love resurrects.
Because of reason, Man is strong,
Because of tears, Woman is invincible.
Reason is convincing, tears, moving.
Man is capable of all heroism,
Woman of all martyrdom.
Heroism ennobles, martyrdom sublimates.
Man has supremacy,
Woman, preference.
Supremacy is strength, preference is the right.
Man is a genius,
Woman, an angel.
Genius is immeasurable, the angel indefinable. The aspiration of man is supreme glory. The aspiration of woman is extreme virtue.
Glory creates all that is great; virtue, all that is divine.
Man is a code,
Woman a gospel.
A code corrects; the gospel perfects.
Man thinks,
Woman dreams.
To think is to have a worm in the brain, to dream is to have a halo on the brow.
Man is an ocean,
Woman a lake.
The ocean has the adorning pearl, the lake, dazzling poetry.
Man is the flying eagle,
Woman, the singing nightingale.
To fly is to conquer space. To sing is to conquer the soul.
Man is a temple,
Woman a shrine.
Before the temple we discover ourselves, before the shrine we kneel.
In short, man is found where earth finishes,
Woman where heaven begins.
—Victor Hugo, “Man and Woman”
 
We speak about both Divine father and Divine Mother together to preface our focus on the role of the divine feminine. She is essential to the birth of our soul, and that we would not have existence without our mother. The same goes for our spirituality. 

​The Divine Mother in Different Myths

The eternal feminine exists in every religion. Both aspects of our Being have been represented throughout every religious tradition, without exception.
 
The Divine Mother is represented by a sacred cow. But why? We nourish our body with the milk of a female cow. In the same manner, we nourish our consciousness with the milk of wisdom, virtue, creative energy, transmutation, and the remembrance of our Divine Mother's presence.
 
Even milk as a substance resembles semen. It is the seminal energy, which nourishes our infancy and helps us to become a spiritual man or woman. The Divine Mother's love is so pervasive and so vast, that she has been represented by the sacred cow of Hinduism, within the Greek, Roman, and Egyptian Taurine mysteries, and the life of Gautama Buddha Shakyamuni and Krishna, both cowherds.
 
In Islam, the longest surah of the Quran is Al-Baqarah, “the Cow,” a symbol of divinity's power to resurrect the soul, because in that scripture Prophet Muhammad relates the magical and power, the influence of a cow whose leg can resurrect the dead. That is a symbol of the power of the divine feminine who raises us from the death of our spirit to the heights of realization.
 
In Islam, the Qur’an is sung. The power of the Divine Mother Cow is in the verb and in sex: the stone or Kaaba of the Muslims. How we speak, as we stated in the lecture “The Spiritual Power of Sound,” determines how we spend energy, either for liberating the soul or enslaving it—whether we produce beneficial action or bring about our own damnation, our own suffering.
 
To spell “the cow” in Spanish is La Baca. Baca backwards is Kaba. All of this synthesizes through the Kabbalah, the mysticism of Judaism, which we have been exploring: the Tree of Life. We worship our divinity, the sacred cow, through working with our creative energy, which is represented by the blackened stone of the Kaaba.
 
We need to purify this stone to make it whitened, pure. We do this through eliminating the ego. So even in Islam, which in its exoteric form strictly denies any femininity in divinity, teaches an esoteric doctrine which is known and practiced secretly by the Sufis. Therefore, people who say that God is only masculine are really half atheist, because they reject the creative maternal feminine principle of divinity in themselves.
 
We have Isis above. We have Miriam, Mary, holding the Christ child. We have Athena, great matron and defender of the solar Greek heroes. And we have Durga, slayer of demons within Hinduism. These images represent a few of the infinite forms of our Divine Mother Kundalini, because She takes on any form to teach us something practical in ourselves. Every religion and culture has expressed that principle in different artwork, paintings, statues, architecture, and forms. 
 
But why make these points? Why do we draw upon so many correlations in religion? We study all the mythologies and religions of the world out of love for Divine Mother. She is our own Being. She is the root of our most divine expression. She is the mediator for us between hell and heaven, the inferior worlds and the superior states of consciousness. She is the one responsible for elevating us out of suffering.
 
Athena rescued Odysseus in the great poem of Homer. The Virgin Mary raised the Christ child so that he could perform his mission. And Durga brought balance to humanity, restored the kingdoms of the Gods when slaying the buffalo demon within the Hindu mythologies. And Isis restores the dead Osiris, the divine principle the Father in us, to bring back together his parts, which were quartered and drawn by the demons Seth. These are beautiful symbols about how the Divine Mother integrates the psyche, how she liberates us and performs religion, reunion.
 
We have to learn to work with our Divine Mother, instant by instant, moment by moment. There is no progress without love for our Divine Mother, because She is the one who gives us strength, who gives us courage to face ourselves, to self-observe, and to not run away from what we see. She is compassion for all beings, even demons or people we do not like. She is virtue and all the most elevated qualities of the Soul and our Being.
 
She is the superior aspect of us, and sadly, despite this fact, many of us do not know Her or recognize Her presence. The reality is that we forget who She is whenever we identify with anger, with pride, with lust, gluttony, laziness, greed, envy, the ego. We have to learn to restrain the mind, as we are emphasizing again and again, because when we restrain our mind with intelligence, with remorse, with comprehension, our Divine Mother is present with us. We are remembering Her because She is perfection.
 
She is profound equanimity—deepens serenity—the resilience of virtue. She is virtuous action. She can only work through us when we establish an altar for Her in our heart.
 
So examine your heart. What do you find inside there? Observe it. Look at yourself. Not with physical eyes, but with the sense of imagination, of perception. What do you see? Do you see love of humanity there? Do you see selflessness? Do you see conscious love for one's spouse, for one's family, for one's enemies? Or are we filled with hatred, with wrath, with violence, with despair?
 
Many Gnostics write to us asking, “How do I experience my Divine Mother?” as if she is far away. The reality is that She is, to quote the Qur’an, “closer to you than your jugular vein” (50:16). She is within our psyche, but we do not recognize Her presence if we are not looking, if we are not awake, if we are not perceptive about what is going on externally and internally.
 
Some people think that to experience the Divine Mother is only through an astral experience, in some tremendous samadhi in the clouds. There is a reality to this. But more importantly, the Divine Mother appears to us in dreams, in different forms, to teach us something about our life, about our physical behavior. For an example of this, I will relate my own experience.
 
Very recently my wife and I went traveling out of the city of Chicago to go hiking. We wanted to get away from people and this situation with COVID-19. And we realized that we would have less exposure going out into nature than being in the city, so we arranged to travel a couple hours outside of Chicago, and in our trip we were driving to a Starbucks. There was a huge line of cars waiting to go to the drive-through, and I was driving and at that moment I had cut off a person who was in line, who was angry at me. And he said some things which were not pleasant.
 
That morning before we left our home, I had an astral experience in which I was driving my car in the dark. It was 4 a.m. in the astral plane and I was driving along a major road in the city of Chicago. Suddenly I stopped, intuitively, in the middle of the street, because there were no cars present, and I saw my physical mother in the dream approach the driver's side window and with a lot of love, she gestured for me to step out of the car and to let her take the wheel. I did. I went into the passenger seat, and then she drove the car and that was the end of the dream.
 
I knew when I woke up physically that this was something prophetic. Something would happen in relation with my Divine Mother. So physically, when we are in the Starbucks line and the person I cut off was angry and spoke negatively towards me, I suddenly felt egos of anger, self-esteem, pride and anger and violence emerge from my psyche. And I was really surprised, because I have been observing myself and I never knew that I had these defects in this situation. So my wife who was in the passenger side of the car said, “Let me take the wheel because I can see that this is getting dangerous for you.” So I got out of the car physically. She took the wheel and I sat in the passenger seat and started to breathe deeply, and pray to my Divine Mother. I was begging Her, “Please help me to comprehend this rage that is emerging in my psyche and is threatening to take over!”
 
I breathed very profoundly, inhaling, with all my capacity in my lungs, holding the breath for 10 seconds and exhaling for 10 seconds, and just introspecting in me, asking my Divine Mother “Help me to have serenity, to understand the culprits in my mind!” And suddenly, I gained comprehension, and I realized and remembered the dream I had that morning. My Divine Mother figuratively was driving my car, which is my three brains. By relaxing and praying, going into my mind, going into my heart, I was able to relax and let my Divine Mother take control of my psychological car. After my meditation, I comprehended a lot. I understood those defects that emerged, which I later prayed for annihilation.
 
This is a very beautiful teaching, very simple. I know we like to think of having experiences with our Divine Mother in the highest degrees of initiation, the highest sephiroth or spheres of the Tree of Life, but in reality, she comes down to us. She teaches us how to live so that we do not commit insanities, because I was really angry. I was really surprised by how angry I was and so I was begging my Being to help me control this animal and she gave me strength.
 
But of course, remembrance of our Divine Mother is a learned skill. We have to work very hard. We have to recite mantras. We have to breathe deeply. We have to do pranayamas, transmutation, energy exercises, whether in our mind or out loud, so we can feel Her presence; so we can recognize Her. We do so by observing from our pineal gland and our heart.
 
The pineal gland is the seat of perception within our brain. It is where our Essence sees from its energetic and conscious seat. It is the focal point of perception. We have to self-observe our three brains, looking into our intellect, our emotions, and our motor brain through this perspective, in a spiritual conscious way. But we must not only observe to see and gather data about the ego in the three brains, but we have to remember the presence of our Divine Mother within our pineal gland, within our heart: the seat of our soul. We also experience intuition, prescience, presentiment, premonitions in the heart: the altar and temple of the inner goddess Kundalini.
 
In the example I provided, I was observing from my pineal gland into my three brains to understand the thoughts, the feelings, and the will of anger, of self-esteem, of pride, of wrath. Because each ego has three brains. It has its own ways of thinking, feeling, and doing. I was looking at that in myself and praying, “Help me to separate from this Divine Mother! Help me to comprehend so You can eliminate!” And I immediately, intuitively felt Her presence: a beautiful quality of serenity, of strength. 

She is a tremendous force. She does not use exertion of any kind. Instead, She opens the jaws of the beast with perfect equanimity, and equanimity is the most profound strength. So we have to feel Her in our mind and our heart. How can a child forget its mother? In the same way, we have to recognize Her presence, Her identity in us again and again. She is the voice of conscience. She is the voice of right action, such as in the experience I provided. I knew the right thing to do, but my mind was really trying to destroy my life, and I fought with my mind, and I would not have been able to relax if I did not have Her, my Divine Mother—and also, the Divine Mother of my wife, who expressed in that moment and saved me, helped me to rectify the situation.
 
So let your Divine Mother drive your car. Let her drive your soul, your Being—even if it means that you need to recollect yourself—whether you need to breathe deeply, do mantras, do prayer, walk out in nature. Take time to develop that stability of mind, to deepen your serenity. Because that is how you connect with Her, not through agitation, not through exertion, but through comprehension.

The Divine Mother and the Tree of Life

As we explained, the Tree of Life is a map of the consciousness. It is a map of the Being. From the most elevated spheres or סְפִירוֹת sephiroth, the plural Hebrew term for “emanations,” to the most dense and material at the bottom.
 
This is a distinct and clear map for meditation and our internal experiences, which can clarify our understanding of where we are at in our work and where we must go.
 
The sephiroth also reflect different expressions of the Divine Mother.
 
So as I stated, the Divine Mother is universal. She is formless. She is an energy, and yet She can manifest within the different spheres or sephiroth in order to help us. And Samael Aun Weor, the founder of the modern Gnostic tradition, provided five distinct unfoldments or expressions of Devi Kundalini that we need to understand and which we can relate to the Tree of Life.
 
At the top of the tree, above Kether, the Father, the Crown, you have the Absolute, which in Hebrew is  אין Ain, אין סוף Ain Soph, אין סוף אוֹר Ain Soph Aur: the Nothing, the Limitless, and the Limitless Light.
 
In the Absolute, in Ain Soph, the Divine Mother is the Unmanifested Prakriti.
 
When the Divine Mother unfolds and expresses within the universe, within creation, we find that she manifests as Binah, intelligence, the Holy Spirit. She is the chaste Diana, Isis in Egypt, Tonantzin amongst the Aztecs, Maria, Miriam, Mary in Christianity, or better said, the mantra RAM-IO, a profound Mantra to invoke our Divine Mother Binah, intelligence. So these sephiroth are different qualities of consciousness. They are different modalities and expression of the divine. 
 
We also have something very important in relation to the death of the ego, which can relate to the sphere of Geburah, Justice, the severity of God. This is the Divine Mother Death. The Divine Mother Death relates to the justice of the Being, who punishes the ego and annihilates it. She is represented as the terrible Hecate amongst the Greeks, Persephone, Coatlicue, Queen of the infernos and death, the terror of love and law. She is the terror of the ego and the love of divine law, of order, of equilibrium, of karma. So in our former lectures on Karma, we explained how the divine hierarchies are managed by divine beings, with intelligence, with love. Knowing that law and loving that law is how we gain balance, and the Divine Mother Death removes the impurities so that we can be balanced, harmonious beings, integrated beings.
 
We also have the special individual Mother Nature relating to Malkuth, the physical body, who is the originator and architect, the creator of our physical organism. Our body is an amalgamation of many elements. Mother Nature relates to our body as well as our environment and our body is dependent upon Mother Nature outside, but our internal Divine Mother Nature relates to our physicality, our body, which we need to sanctify.
 
And lastly, the Elemental Enchantress to whom we owe every vital impulse, every instinct, relating to Yesod, the sexual creative energy, the foundation of our spirituality 
 
Let us explain each aspect of the Divine Mother in more depth. 

​The Unmanifested Prakriti (Ain Soph)

The Unmanifested Prakriti, the Ain Soph, is the nothing, the limitless. Prakriti signifies nature. Mula in Sanskrit indicates “root,” as in the “root of something,” such as phenomena, consciousness, experiences.
 
We find mula in our root chakra, Muladhara, which signifies the “root place,” the root chakra. We use the term Mulaprakriti to refer to the Ain Soph, the abstract absolute space, the root nature of our consciousness, which is cosmic and eternal, a profound form of space. The Divine Mother has no form, but that energy takes on form within the astral plane in order to teach us, the Essence, important things.
 
Samael Aun Weor also refers to the Divine Mother Prakriti as the Unmanifested Kundalini. This is understandable when we comprehend how the Divine Mother above and the heavenly cosmic space, the Mulaprakriti, is reflected in our Muladhara Chakra. So that cosmic space, that force, that energy, when it manifests into the universe, it becomes the Tree of Life, the different sephiroth, becoming more dense and material as it descends into different unfoldments or dimensions.
 
The Ain Soph is beyond any universe. It is within the abstract space, the cosmic consciousness, the selflessness of perfect Seity.  The Divine Mother above, Mulaprakriti, is the same energy that descends and becomes the serpent in our Muladhara Chakra. 

Even Ricard Wagner in his Ring Cycle [The Ring of the Nibelungen] which is an Opera tetralogy, depicts the Goddess Urda, the mysterious Ain Soph, or Devi Kundalini, with the same musical motif, the theme song, as the sword Nothung: the weapon of the great solar hero Sigmund, which is the Essence, the soul, who wields the Kundalini, the sword Nothung, in order to battle his enemy, Hunding, a symbol of the ego.
 
Nothung, no-tung, reminds us of “nothing,” the Nothing, the space, the Abstract Absolute Space: Ain Soph.  And we have explained in other lectures and courses that the Ain Soph is a star, a supra atomic point, the synthesis of our real Being. It is a light that shines within that space with perfection. It is known as the Glorian, the origin of universes. So this Mulaprakriti, is the womb of the Nothing, which is not understandable to the intellect, but is comprehended through experience.
 
It is the origin of worlds, suns, galaxies, the infinites. All cosmic units are sustained, are born, are gestated, and they are destroyed and absorbed again throughout the great cosmic rhythms of activity and repose, known in Hinduism as Mahamanvantaras and Mahapralayas. These are “great” cosmic days and nights, respectively (for Maha signifies “great”): periods when universes emerged from the Ain Soph, and when it is time, those universes return back to the Nothing, to enter a period of absorption and repose.
 
This is the significance of many Qur’anic verses. "You came from Him and unto Him you shall return." Even the Arabic name Allah hides many mysteries. The syllable “Al” means “the,” the indefinite article. And “La” can mean “No,” negation. Allah traditionally represents or translates as “The God,” but literally is “The No,” the Nothing—that which is not related to anything in existence, because it is unmanifested. This is why in Islam there are no statues or figures representing Allah, because you cannot anthropomorphize space. You cannot characterize the divine feminine in Her most abstract reality.
 
The Unmanifested Divine Mother never enters the universe without taking form, so that we can comprehend and receive insight in our work. The universe emerges from her universality. She is absolute, cosmic, perfect. Her center is everywhere and Her periphery, Her circumference, is nowhere. She is the source that we aspire to. She is perfect liberty, a state of being that is so vast and expansive that it terrifies the ego. 

And so “the Nothing,” “the No,” the Unmanifested Divine Mother is the complete negation of our self, because in that selflessness, one becomes the universe, the stars, the planets, the gods. It is cosmic, absolute, eternal. She is the starry heavens or Egyptian Nut in that respective mythology, who shelters the heroes and the gods, those masters of meditation who have perfected themselves.

​Involution: The Descent of Divine Force

In the universe, when the light of divinity manifests and expresses, that unitary light of the Ain Soph, descends and particularizes, individualizes. The top trinity of the Tree of Life relates to the trinitarian unfoldment: an expression of the Being in the most rarefied and subtle levels. Our unique consciousness, our divine Being, is a perfect unity. Yet to create life, She expresses, or that light expresses as three principles, since the law of three is how everything is created.
 
These are forces, qualities, principles, archetypes. They are blueprints of any universe. They are not three people that constitute one anthropomorphic God. These three creative forces are known as Father, the Son, and the Holy Spirit in Christianity. Every religion reflects these principles but in different ways. It is one light that can express as three, so as to gestate worlds and human beings.
 
So going back to that description of the principles of sex, man is the affirming, positive force; woman is negating, receptive force. And together they provoke and promote the synthesis, reconciliation, which is the birth of the solar Christic consciousness.
 
That synthesis is בִּינָה Binah, the intelligence of God in Hebrew. So our particular, individual Divine Mother is the intelligence of divinity, because She is the synthesis of all universal wisdom, which governs creation in every level. She is the spouse of Shiva in Hinduism, known as Shakti. Or, Brahma and Sarasvati in Hinduism—or to define its equivalent in the Bible, you have Abraham and Sarah. Brahma-Abraham and Sarasvati-Sarah in the Bible. These are all symbols that reflect truths that we need to experience.
 
The reality is that in accordance with Gnostic Kabbalah, Binah is dual, because Binah is reflective of masculine and feminine principles. Because remember that when you have affirmation and negation, masculine-feminine, positive-negative, you produce the synthesis. And in the terms of having a child, the synthesis of a husband and wife, the child reflects the qualities and characteristics of its parents. So you find both principles there, but of course, manifested as a boy or a girl. But it takes the qualities of both male-female, father-mother, in order to create something beyond itself.
 
Binah, the synthesis is dual. It is masculine-feminine, Father-Mother. In Hebrew, it is known as אב Abba and אם אלהים Aima Elohim in Hebrew. The sacred name of God, of Binah, is יהוה אלהים Jehovah Elohim. אלהים Elohim is a synthetic word. אל El in Hebrew is God. אלה Eloah in Hebrew is Goddess. ים Iod-Mem or the letters “-im” is a masculine plural ending. אלהים Elohim truly signifies “Gods and Goddesses.” 

Our particular, individual Divine Mother is Diana, the huntress, as we see in this image. 

She is the Virgin Mary, Miriam or Mar-IO or Ram-IO, which is a powerful mantra, as I stated, of working with the divine feminine. מרים Miriam in Hebrew means to raise. She is the wife of the masculine aspect of the Holy Spirit, because the trinity is Father, Son, Holy Spirit—three forces as one light. We can receive profound instruction from our own intelligence, the Divine Mother in Binah. She takes on forms within the astral plane to teach us like in the example I provided.

​The Divine Mother Death (Geburah)

But let us also talk about the Divine Mother Death relating to Geburah, the justice and severity of God.
 
This aspect of the Divine Mother is perhaps the most important. It is referenced constantly throughout the writings of Samael Aun Weor. Divine Mother Death is responsible for annihilating the ego. She is Kali, as we see here. She dances upon those couples who know how to harness the sexual fire of alchemy. Meaning: man and wife use their sexual energy, conserve it, and direct it towards the death of desire to liberate the soul.
 
So of course, this image is terrifying. She has a necklace of many heads, representative of all the egos she has slain in the initiate whom she stands upon. She is the power of the serpent Kundalini, which you find coiled around the left arm of the man whom she has conquered. Of course, that symbol relates to the left pillar of the Tree of Life or the serpent Ida, the energetic feminine current that rises from our sexual gonad up to our head, which is the contrast of pingala, the solar electric sexual serpent that rises from the other gonad to the brain within the vital body.
 
The Divine Mother Death, despite her fearsome appearance, should not be feared. She is the liberator of our soul. She pulverizes the ego. She extracts the Essence through successive profound comprehensions. So She only decapitates those ego we have fully comprehended in our meditations. If we are single, we can pray to her using the mantra KRIM, prolonged such as this:

We imagine those defects we have comprehended and that She decapitates them, impales them, disintegrates the egos we wish to remove. If we are married, we can have more force by which to annihilate those egos. But if we are single, we can still work with the Divine Mother Death.
 
So this is very beautiful topic because Kali, the Divine Mother Death, is the power of sex, that which creates the soul and destroys the ego. She is the slayer of demons. She is Athena, who in the Greek myth of The Odyssey helps Odysseus return home in order to battle the many suitors who have tried to take his wife Penelope. In the Greek myth, Odysseus invented the Trojan horse during the Trojan War, conquered the city, and when trying to return home, he was lost for 20 years. And so, many men thought he was dead and tried to marry his wife, who remained faithful to him: a symbol of the soul waiting for the reunion of Odysseus, the solar man, the initiate.
 
When he returns home finally, he finds that his whole island has been ransacked by suitors—all these figures and people trying to marry his wife and eat off his land. But Athena warns him saying, “You must disguise yourself and discover your enemies. You must find out who is your friend and who is your foe.” And so she disguised him with magic as a beggar that he, in this form, went around trying to investigate these people. Finally, in a great battle scene at the end, he reveals himself and with the help of Athena, with the help of Kali, kills all of those infidels.
 
This is not a literal history. It is a symbol of working against the ego. And so Odysseus conquered and returned to his home, but only with the help of the Divine Mother Death. So She is very important in the work and we could talk about more of the practices involved in working with this force, this liberatory energy.

​Divine Mother Nature (Malkuth)

We have the Divine Mother Nature who is the creator, sustainer, and maintainer of our physicality. Divine Mother Nature helps us in jinn science, in magic, in theurgy, in the act of placing our physical body into the fourth dimension. This is jinn science.
 
She is the lever, Divine Mother Nature, or fulcrum of Archimedes who said, "Give me a lever of support and I will move the universe." So, jinn science, unlike astral projection, is when you, in a sleepy state, meditate upon your Divine Mother Nature, the originator of your physical body, so that she can take you in your physical body into the internal planes. So rather than leaving your body behind, you enter the fourth dimension, traveling in hyperspace.
 
This is the significance of many myths in different world traditions where monks, priests, prophets, masters, were seen flying, traveling through the air, passing through walls, appearing and disappearing, levitating. Every world tradition and religion teaches these symbols or these truths, which are not in fact a symbol, but how through tremendous discipline and work with the Divine Mother Nature, one could conquer the fourth dimension, enter those states. 

The most memorable of them all that comes to mind, to my memory is the Prophet Muhammad, who was meditating at the stone of Kaaba, Mecca, in which he fell asleep and was taken with his physical body upon a mystical creature called Al-Buraq, which had the form or body of a donkey, the wings of a great bird, the tail of a peacock, and the face of a woman.
 
If you are familiar with the Egyptian sphinx, with the paws of a lion, the hooves of a bull, the wings of an eagle, and the face of a man, or a woman better said, you find that the Egyptian sphinx is paralleled in the ascension of Prophet Muhammad. And that is a symbol of Divine Mother Nature. She is the one who organizes the elements in our psyche and in our body. The fire of our heart, our emotions; the air of our thoughts; the waters of our sexuality; and the earth of our body.
 
This is a feat that we can accomplish in ourselves if we work with jinn science. And we have practices that we are going to relate in some resources we have available online.

​Elemental Enchantress (Yesod)

We have the Elemental Enchantress relating to Yesod, our vital energies. She is known as the Eemental Instinctual Female Magi. She is our Divine Mother that works with Yesod. We can invoke Her and work with Her to perform sexual magic, which is alchemy, which is tantra, transmutation.
 
Samael Aun Weor mentioned in The Three Mountains how he saw his Elemental Enchantress in the form of a pygmy, the form of a fairy: a beautiful elemental soul. So all the elements have soul, including minerals, plants, animals, and the Divine Elemental Enchantress, our Divine Mother. This aspect of our Divine Mother works with the creatures of nature and She is the sexual force. She aids us in becoming elemental in nature: purified, simple. She also helps us to enter back into Eden. עֵדֶן Eden is a Hebrew word that means “bliss.” It is the state of the soul that we lost when we created desire, by disobeying the commandments of our Being.
 
This female magi helps us return to Eden, which we do so through alchemy, sexual knowledge, transmutation. She helps us with different forms of magic such as ceremonial magic, relating to the astral body, Hod on the Tree of Life, the emotions. She also helps us with elemental magic relating to Netzach, the mind, the souls of plants. And She helps us with sexual magic, Yesod.
 
Magic is the ability of the consciousness to exert will upon nature, to influence it. It doesn't mean that we pull rabbits out of hats. It means that we control all of the components of our psyche.
 
The elementals of nature, in relating to the plant kingdom, never left Eden. Those souls that enter the animal kingdom eventually lose Eden in themselves because of desire, the animal method of procreation. This is why in Gnosis we work with plants. We work with plant magic. We command the souls of plants to vibrate with our level of being and to elevate ourselves, but also to help humanity, because every plant in nature is a mechanism that can reflect divine force. All plants have their purposes. This is very well known in different forms of medicine: Ayurveda, holistic forms of treatments. But in Gnosis, we study plant magic, because it is extremely effective for influencing humanity in a conscious and beneficial way.
 
I invite you to reflect upon some of the resources we have available in order to learn to work with our Divine Mother. Pretty much all the books of Samael Aun Weor teach us how to work with Devi Kundalini. You can learn about jinn science, especially in The Yellow Book. But alchemy is covered extensively in The Perfect Matrimony, The Mystery of the Golden Flower.
 
At this point in time, I would like to invite you to ask questions. 

Questions and Answers

Question: If we have had experiences when our Divine Mother will not see us in the astral plane, does that mean that we have too much lust?
 
Instructor: I think that might depend on the person, but in my experience when my Divine Mother has not been able to find me it is because I am too asleep. I had an experience, also a long time ago, in which my Divine Mother approached me with a radar in her hand, and She said with a lot of concern, pointing towards the screen, “I can't find you!” So usually in radar, you see a green line that goes around the circumference, the radius spins like a wheel, and there is a little blip that will appear when you find some kind of naval ship or aircraft or whatever. So my Divine Mother was showing me this symbol and saying, “I can't find you” because I wasn't being awake enough.
 
So obviously it could be in relation to lust, because obviously any ego puts us to sleep. But most especially if we give in to lust, desire, fornication. It could mean that we are very asleep, because we waste the energies that are going to awaken us.
 
Question: Is the word Devi relating to the word divine?
 
Instructor: Yes, there is that their connotation. Devi also relates to deva, goddess, such as the devas of nature, the great elemental queens who govern the plant kingdoms, all those divine intelligences of the physical and internal worlds.
 
Question: Is the Innermost, inner Being, both the Divine Mother and the Divine Father?
 
Instructor: In Kabbalah, strictly speaking, the Innermost, our Being, is the Divine Father, known as חֶסֶד Chesed in Hebrew. Chesed is the seventh sephirah from the bottom to the middle of the diagram. Chesed means “Mercy” and he is the spirit, the immortal spark of divinity in us. The Innermost is a child of the Divine Mother, Binah, the Holy Spirit. So in very intuitive logic, we can say that Osiris and Isis in Egyptian mythology represent Father-Mother within Binah, masculine-feminine, and their synthesis or child is Horus—Horus, the light, because in Hebrew אוֺר Aur means “light.” Horus is the gold of the spirit, because even in spanish, oros means “gold.” So the Spirit, Chesed, emerges from Binah, the Holy Spirit.
 
Question: Is it possible that our Divine Mother is guiding us, but we are unaware of it?
 
Instructor: Absolutely! I would say in reality that, in our work, She is with us all the time, but we just don't see Her. We are not aware of Her because we are not paying attention. The way that you figure that out is by awakening in meditation and also learning to remember that presence in yourself, moment by moment. Obviously astral experiences can help us to have more clarity, because then we recognize the same intuitive principle or feeling. That premonition we have in dreams is the exact reflection of our daily life. That is something that gives us faith. We start to see more and more that our Divine Mother is really with us all the time, but we are just stubborn. We don't recognize Her presence because we don't pay attention. In the example I provided of my Divine Mother getting in my car, you know, I didn't even realize what was happening, even when physically I got out of my car and got into the passenger seat. And hen immediately afterward, I understood the symbolism of that experience, and the same quality that I had in the dream related to what I was going through in that ordeal physically. That gave me a lot of inspiration, a lot of joy, even when my mind was terrible. So She is with us all the time, but we have to learn to recognize Her.
 
Question: Can you please elaborate on this prayer? “Be thou O Hadit, my secret, the Gnostic mystery of my Being, the central point of my connection, my heart itself, and bloom on my fertile lips made Verb!” Also, what is the significance and the best time to use this prayer?
 
Instructor: So who is Hadit? Hadit in Egyptian mythology can relate to the Holy Spirit, who is our “secret,” the thread, the intelligent intuitive guidance of our conscience, “the Gnostic mystery of our Being,” who is infinitely profound and “the central point of our connection.” So remember that when you are self-remembering and self-observing, you have to remember the connection of your spirit within your pineal gland and your heart. Self-remembrance is a thread that you have to hold on to. It is the thread of Ariadne in the Greek mysteries, when I believe Theseus went into the labyrinth to fight the Minotaur, and it was a vast labyrinth in the caves of that underground kingdom, so that he could find his way back because the thread would point to him where he came from. That central thread or point is our Divine Mother, because we have to remember the thread of our experiences: the continuity of our self-remembrance, our mindfulness, the state of self-remembrance and being moment by moment.
 
That is our heart. It is what gives us life, following our intuition, not our intellect, but our heart. In that way She can bloom our lips made fertile, made verb. To be fertile in lips is to be transmuting your sexual energy. Our speech is empowered by the sexual creative force, and She manifests in our words when we are intuitive, when we reflect on Her qualities in our daily life moment by moment. We can use this prayer anytime we meditate. It is especially wonderful in sexual alchemy when you remember the presence of your Divine Mother, when you approach the forge in which the Kundalini is tempered and awakened.
 
Question: When we take a spouse, are we unifying the divine and masculine energies in a way that affects or breaks the heart of the Divine Mother, when we realize that we are not in the right marriage? Are we affecting these divine forces?
 
Instructor: Obviously, adultery is a very painful thing, but also, being that we are asleep, we do make mistakes. Anytime we mix sexual energy with people of the opposite sex, we adulterate our consciousness and we weaken our conscience. So knowing who your partner should be or whom you should be with, the thing to remember is that we have to make good choices, to not get in those situations, to not jump into relationships without prudence, without testing our grounds.
 
But also, the thing to remember is that if one is in a committed relationship and one feels that doubt, that pain, or that sentiment or feeling that one is in a wrong relationship, one should really meditate profoundly, because any type of sexual connection is very serious, is very profound. It creates a type of signature in the astral plane, a type of marriage of forces which we can't ignore, which is eternal. I would say, anytime we disobey our Divine Mother, especially in sex, yes, we make Her suffer a lot. We have made our Divine Mother suffer tremendously by having so many partners and not waiting for the one person to work with in accordance with our karma or with the law. So that is a very delicate thing to discriminate and understand and it is always going to be very personal. While I can't give you a thorough answer in terms of who is the right partner for you, obviously, that is something you have to spend a lot of time reflecting on. So yes, we do affect our divine forces when we enter a sexual relationship without love, because love is what regenerates the soul, not lust.
 
Question: Why is Ram-IO such an important mantra? Especially in relation with masculine and feminine energies?
 
Instructor: Mary in Hebrew is Miriam. You spell Mary backwards, you have RAM-IO. RAM or the RAM, is a symbol of Christ: the sexual creative fire that anoints the initiates, which particularizes and develops the pure unity of the soul. Mar or mer in French means “sea,” the sea of IO, or the ram of IO, the child of the Divine Mother. RAM-IO is an important Mantra because it works with Christ, the solar energies, and with our waters. It transmutes, we could say, or invokes very high forces in us, because mar or mer is the sea from which the solar gods emerge. And IO, if you studied Greek mythology, has many representations as a beautiful feminine figure, whom I believe Zeus pursued out of desire and love. Many kabbalistic symbols there, which you can study on our websites, but in synthesis RAM-IO is important because it is a seed mantra: IO, that works with the Divine Mother.
 
Question: You said that our Divine Mother can manifest in other ways besides in our dreams. Does this mean that she can take form in other people from time to time when facing ordeals? Can you elaborate on that?
 
Instructor: The answer is yes. Samael Aun Weor mentioned many times and asks this question: How many times has your Divine Mother appeared unto you, O disciple, without you even knowing it, even physically? In the example I provided where I was in the car at Starbucks, my wife was expressing her Divine Mother and even my Divine Mother too, because She is universal, in order to guide me and say, “Let me take the wheel.” My Divine Mother and the Divine Mother of my wife was acting physically, so she became the vehicle of expression of that, so that I could face the ordeal and pass it, to comprehend it. She can take form in other people and manifests anywhere, everywhere, at any time, because she is universal. She is space, but she can appear and manifest in any human being that is either prepared or has enough space to reflect that principle.
 
Question: Is there any prayer to the Divine Mother that you prefer during sexual magic?
 
Instructor: Well, that is obviously going to be personal to each one of us. Obviously if you are practicing in alchemy, you and your partner—or if your spouse is not into Gnosis—that is something that you will have to gauge in yourself; but obviously, if both partners are practicing in alchemy, they should work and could work with other mantras that help with different functions, such as Kandil Bandil Rrrrr: the mantra to awaken the Kundalini. Or, IAO to transmute the sexual energy. 
Or to annihilate the ego, Krim, to invoke the Divine Mother Death. So I invite you to experiment if you are married. Try the different mantras to see what helps you most at a given time, because different mantras have different purposes.
 
Question: Please discuss the origin of the reference to Mother Nature. And what is your perspective on why certain religions dismiss the significance of the Divine Mother and or cast blame like the Adam and Eve story?
 
Instructor: So, Mother Nature is the originator of our body. Even the word in Latin, mater, meaning mother, is the matter of our body. So the spirit, the divine masculine, impregnates matter in order to give birth to Christ; the pure virgin matter or mother who represents the body that is purified through transmutation, so as to give birth to a perfect soul, the Christ, the Son of Man. So these are symbols that represent different degrees and steps in the path of initiation, which you can read about in the course The Path of Initiation on gnosticteachings.org, but also what you can study in our course on Chicago Gnosis called The Secret Path of Initiation.
 
As for why religions dismiss the significance of the Divine Mother, it is because religions degenerate with time. And those who are in power were men. Therefore, those men decided to make religion reflect their tastes. So that is why many beautiful traditions, which are very rich and profound and even feminist, in a sense that the divine feminine is respected, those aspects of those traditions were gutted out, because it did not, or better said, it was a basis of interpretation for persecuting and discriminating against women, which is sad. But when you know Kabbalah, you don't get confused, and do not let any type of patriarchal narrative or dogmatic patriarchy influence our readings.
 
Question: Could you elaborate on the Kali Ma? Is this an aspect of Kali?
 
Instructor: Kali Ma, or better said Kali, is the goddess of death. And Kali is dual. In heaven above She is the Divine Mother Death who eliminates desire, the ego. But if we fornicate, if we adulterate, if we expel the creative energies, then that force of Kali produces the death the soul through Kali Ma, the queen of the infernos. She becomes the tail of the demons, the inverted serpent Kundabuffer.
 
So there are two ways to die: through initiation or through the second death. The ego must be eliminated either way. But if you wish to acquire development in our spirit, we work with the Divine Mother Death in the positive sense, removing the ego here and now in meditation, through alchemy, so that we can ascend the Tree of Life. But those people who don't want to eliminate the ego on their own, let themselves be swallowed by nature, meaning by hell, so that they are recycled and disintegrated by the devolving serpent Kali Ma, the inverted aspect of the Divine Mother Death in hell.
 
Question: What can we do to be good children to our Divine Mother? How do we take care of Her?
 
Instructor: We are a good child when we perform the three factors with fidelity. Comprehend the ego, eliminate it, act virtuously, and serve humanity. That is how we earn graces from our Divine Mother Kundalini, and we take care of Her when we are chaste. If we are not saving our sexual energy, we are abusing the Divine Mother, committing a crime. So take care of Her by conserving your sexual energy, transmuting it through many beautiful exercises such as pranayama, runes, sacred rites of rejuvenation, meditation. Take care of Her by working on your mind, eliminating desire.
 
Question: Is our personal Divine Mother or Father working in collaboration with other people's Divine Mothers and Fathers in order to put us in the situations we need for a development?
 
Instructor: The answer is yes. Obviously divinity is at a level that is omniscient. All of the divine beings of the Absolute in the Tree of Life, those who have already done the work in past lives, obviously those monads are developed and know how to work in an intelligent manner. But our Divine Father and Divine Mother, even at a level of a beginner, works with the law, works with karma, negotiates karma for us and works with other solar divinities in order to help us. So all of that is determined with intelligence, because Binah is the intelligence of all the divinities in the universe. So that universal intelligence is pervasive, is cosmic. So, that wisdom is universal, not particular, within in one person only, but is manifested in many masters.
 
Question: I have had experiences with my Divine Mother in lucid dreams. I have also had experiences in this three-dimensional world that reminded me of my Divine Mother. Can our personal Divine Mother work through others or precipitate in the three-dimensional world, or is this a different aspect of the Divine Mother?
 
Instructor: So yes, the Divine Mother, our individual Being, Binah, can work through other people. Like in that example of being in the car at Starbucks, my wife, like in the dream I had that morning, said “Let me take the wheel.” So my Divine Mother and her Divine Mother were working together to help me get out of a mess, to help me not make a mistake. So I am deeply indebted to my Being. And the Divine Mother can manifest physically in a material form. But that is usually performed through certain exercises of invocation and high magic which you can read about in Esoteric Medicine and Practical Magic.
 
Question: Do these personal Divine Parents have their Divine Mother and Father?
 
Instructor: We can say that the Tree of Life describes the different hierarchies of being. Our inner Father is Chesed, the spirit, the Innermost In Kabbalah. His Divine Father and Mother is Binah, the Holy Spirit. And so, whether or not Binah has a father and mother, we could say in a very profound sense, yes, because the trinity of the top of the Kabbalistic Tree of Life emanates from the Ain Soph. Samael Aun Weor even mentions that the Ain Soph is Father and Mother, in profound synthesis. So there are levels of hierarchy of light, which is why the Qur’an states in Surah Al-Nur, "Light upon light!” Levels of Being—different unfoldments of one perfection.
 
Question: Can you speak about the secret path of the heart? How can someone who is highly intellectual begin to open their heart? Is it essential to return to childhood trauma? As a man, I find it difficult to cry sometimes and show emotion. What can I do to heal? Is crying necessary? I am often encouraged to by my loved ones. What are your thoughts?
 
Instructor: The secret path of the heart unfolds through sincerity. Usually with our intellect, we like to justify or repress our psychological state, to not look at the reality and the facts even if it is very traumatic. We know from counseling and trauma that early childhood trauma has an energetic impact, conditions the psyche. And because it is so painful to look at that event, the mind defends itself and represses or hides that experience within the subconsciousness. And I would say yes, in reality, to understand trauma and overcome it, one has to cry, because there is a tension in the psyche that is so painful and so enmeshed that it manipulates all of our actions in our conscious mind, usually without our awareness. But in order to really confront our defects and those traumas, we have to really be willing to break apart, whether it is from remorse, or whether from comprehension, because Samael Aun Weor mentions that in the work of the death of the ego and the work upon trauma, if we really understand our defects in depth, we will cry, because it is painful.
 
So it's necessary. We have a course on Chicago Gnosis that is going to elaborate more and more upon how to work practically with trauma. It is called Spiritual and Mental Health. We have one lecture up there already where you can learn from some professional as well as spiritual advice, about how to work practically with facing these types of conditions and the ways to heal. So there are many practices that explain how to do that.
 
Question: If we have an experience in nature particularly with animals, which aspect of the Divine Mother is that? Nature or Enchantress, or both?
 
Instructor: I would say both, because animals belong to nature, but really, animal nature is defined by instinct: the Elemental Enchantress. So it is important not to think of the Divine Mother as separate from these different aspects. They are really expressions and unfoldments of one light, our divine feminine nature. So there are different principles that manifest in different ways in accordance with the sephiroth and the internal bodies, but all of it interrelates and connects with each other.
 
Question: Are there specific practices or mantras that coincide with each vice? If so, can you list one routine for each one?
 
Instructor: I wouldn't say that we have separate mantras or practices necessarily for different defects. Really the best practice to comprehend and eliminate our vices is retrospection meditation. But there are exercises that help to gain enough stability and concentration and serenity by which to work effectively in retrospection. For example, if your heart is afflicted with anger, it is good to work with the mantra O, to saturate the heart with positive force. Or if we are afflicted with lust, we can transmit our sexual energy so that we have enough control and stability by which to approach lust in our mind. So I wouldn't say there's a practice for each of the seven vices, we could say, but you do find throughout the literature of Samael Aun Weor different practices to help treat anger. For example, like I related about the Starbucks experience: I was doing deep breathing to control my anger. That is something that the master gives in the book Introduction to Gnosis: the lessons he provides there, so that you can let anger subside so that you can work on the mind, which is what I was doing in that experience.
 
Question: If we experience the ordeal of Direne and failed, will this mistake cause our Divine Mother and Father to renounce us for the rest of this lifetime?
 
Instructor: That really depends. That depends upon the magnitude of the fault. How much energy is invested in lust. Obviously, if one fails the ordeal of Direne and commits adultery, obviously, there is going to be a lot to repair, if that can be repaired at all, in terms of a relational standpoint with one's spouse. Because if divinity asks you to work with one partner and we betray our spouse, obviously, there is going to be a lot of karma involved that it is going to be more difficult to unfold. Whether or not that will be forgiven is something particular to each case, because karma is very intricate and particular to each person. That is something that only your Divine Mother and Divine Father could show you from experience.
 
Question: I have had many experiences in my time on this path, often times when the experiences begin, my mind truly struggles to understand, how it is possible, or whether I am worthy to experience these things? What could be done to help this?
 
Instructor: Well, the solution is: reflect on your heart and your sincerity. Sincerity is the virtue that opens the door to experience. When we truly repent of our errors, not because we want to have samadhis or experiences out of craving and desire, but because we want to change our behavior, when we change our ethical behavior and conduct, we start to see results in our daily life. That is when we become worthy to receive very high initiations or experiences. It is something that has to be earned.
 
Now all of us without exception feel despair at times, where we feel the pain and realization that we are so afflicted with ego that we don't know what to do. And this is a trial and trauma of the soul, a great drama or path of difficulty every one of us has to face. All of us have our own cross to bear, but the reality is that there is forgiveness in the law and it is possible. But we have to really earn it, and that means suffering a lot to the extreme, if necessary. Because when we go through pain and hardship, and feel that this work may be beyond our reach, and we realize that if we don't change, that we are going to suffer more, then we work regardless of the result. We do it because of love, without attachment to the fruit of our deeds. It is when you act in this way, without expectation, and practice in this way without expectation, that is when we really start to receive help internally. We gain experiences. So it is possible.
 
Personally, from my past lives, I do not deserve to be helped. I have committed terrible crimes, and I remember them with lucidity. So it is painful, and I have had to really weep a lot and pray for my Divine Mother to help, because without Her we are lost. But it is precisely at that breaking point in which she enters as light, and we have to be willing to receive that intelligence, primarily by facing extreme hardship. We face and overcome defeatism by meditating on those egos that complain that say, “I can't do this work. I am not good enough. I'm not worthy.” Your Divine Mother knows best, so rely on Her judgment, not on doubt. Doubt is one thing. Despair and morbidity is one thing, but remorse is something else. So all doors are closed to the unworthy except the door of repentance, and we show repentance by our deeds, our actions.
 
Question: Can you speak about how to use the rune Yr and how that works with our Divine Mother when working in sexual alchemy?

Instructor: So the rune Yr is the opposite of the rune Man, and if you are familiar with the hippie symbol of peace, it is the rune Yr. The rune Man  is upright and Man is a representation of the masculine sexual force. So when you join those two runes together, Yr and Man, you form the rune Hagal, and Hagal is a swastika, the cross in motion. And that cross in motion works profoundly when we are married, working in alchemy.
 
So, about different prayers you can do, mantras associated with the rune Yr. I believe you mentioned some of them: "Terrifying king of the sea, thou who has the keys of the floodgates of heaven and who does, can find the subterranean waters within the cavern of the earth. " There are some beautiful prayers that relate to different teachings, but in simple forms, you work with the rune Yr and Man together when you are working in alchemy, because man and woman together form the six pointed star, the cross in motion. We do it by considering the sexual force and circulating it through mantra.
 
Question: How is the mantra KRIM used for help with breaking down food? Does this transmute the sexual energy from the food? 
 
Instructor: The mantra KRIM is the force of destruction. It breaks down elements to extract the synthesis. So in the same way that you break down food when you masticate, eat the food and break down the material so that you can extract its nutrients, the mantra KRIM also helps us to annihilate the ego. So it takes the sexual power and directs it towards the annihilation of the self.
 
Question: Hey, good evening. I wanted to ask you about that experience that you told us about at the Starbucks. And I understand like how you said, that you became aware of your anger, but I was kind of wondering, if you could or would share how or explain a little bit about how for you specifically, you had some comprehension? Because, a lot of times I am aware of a lot of things in myself, but I don't comprehend them and I don't understand, kind of, what it is to comprehend them. But I wish I could give you an example right now of what I mean, but I just was wondering if you could explain a little bit about how that felt to you, like to comprehend that moment?
 
Instructor: Great question. Comprehension is a spark. It is really a profound state of being in which we say, “Aha!” in the sense, like, “I finally see something I never saw before!” It is alert novelty. Comprehension is a type of energy that is like a lightning bolt. It shocks the consciousness, not in a detrimental way, but in an elevating way. When we comprehend an ego, we are liberated in the moment, because we see how that fault operates and conditions us. When you comprehend an ego, you are extracting the essence trapped in it, and then through prayer, the Divine Mother can eliminate it.
 
So in the example I gave you about being at Starbucks, what happened was that when my wife took the car, the wheel, when I got in the passenger seat, I suddenly understood in an instant, with a great shock, that I am going through exactly what I dreamed about this morning. And it was a really brilliant moment of lucidity, of clarity, and inspiration, because when we comprehend our dreams and how they relate to physical life, you feel inspired. So while I was struggling against my own mind to control it, I realized that I was being helped in this ordeal. And in that way, I felt enough peace and serenity to continue working on my mind in that instant because, you know, I knew that my Divine Mother was with me.
 
That is an understanding and a confidence you develop through alert novelty: being aware of the instant, but also paying attention to your dreams and reflecting on their meaning. And sometimes, the comprehension emerges without thinking about it. You do not plan it or expect it. It just suddenly comes to you when your mind is clear, when you are observing. When your imaginative screen of awareness, your intellect is at peace, you can reflect the insight in your superior intellectual center. It just comes to you. But we have to be receptive as an intellect and active as a consciousness as we explained in our former lecture, if that makes sense.
 
Question: Yeah, so comprehension doesn't necessarily mean that you understand why you are doing what you are doing. It's just more that you kind of are just very conscious of the moment and the choices and the ability to take control again or something like that? Or to make different choices? You know what I mean?
 
Instructor: Yes, there are levels of comprehension. So in that moment, I understood that I needed to get into the passenger seat and to meditate right there, so that I can go deeper and understand those egos that acted. So I knew in the moment that I had to continue being serene and then, when I was really concentrated, I understood four egos that I needed to eliminate. So, light upon light, level upon level, if that answers your question. 
 
Audience: Yes. Thank you. 
 
Instructor: You're welcome.
 
Question: Thank you for the lecture. I was wondering about... So I am looking at Deuteronomy 11. This is the part where Moses is recalling, asking the Israelites to recall everything that has happened as they go into the land of Canaan or into the new lands, and this happens many times. I am just going to use one verse. This happens many times throughout this whole section. “You must love the Lord your God and always obey his Commandments, decrees, regulations, and requirements to create regulations and commands.” When “you mentioned his requirements,” is this an interpretation of the Bible where “his” has been... that's not what the Hebrew meant, or is this referring to Chesed, which is a masculine aspect? Because of many “He” and “His”  in this section. 
 
Instructor: Yeah. I am not entirely familiar about the Hebrew in that passage, but if you go into the actual Hebrew transliteration, you will find more answers. You know, this is the value of knowing Kabbalah, so that when you look at the original Hebrew script, you can interpret what names of God are being used. So obviously, אל El  in Hebrew is Chesed, the spirit, and there are degrees of expression of divinity, which are mapped out by the different Hebrew sacred names of God, which we study in our courses of Kabbalah. So if you are familiar with that you can go through those verses and see what name of God is being used. So every time you see God mentioned in English, you should look towards the original language to see what sacred name of divinity is really being referenced here, to get more clarity. If that make sense. 
 
Audience: Here in a paragraph it's like "He" is mentioned like five, six times. In actuality this could be five different references that go beyond just the word "He." 
 
Instructor: Yeah, that is why we have to know what the Hebrew is telling us, because that original script is going to give us the most depth of understanding. So you have to really meditate and judge what you are reading from the original. 
 
Audience: Okay. Thank you. 
 
Instructor: You're welcome.

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<![CDATA[Consciousness and Our Multidimensional Universe]]>Fri, 15 May 2020 07:00:00 GMThttp://chicagognosis.org/transcriptions/consciousness-and-our-multidimensional-universe
This is a transcription of an audio lecture from Anthropology and Cosmology, originally given live at the Gnostic Academy of Chicago:
 
Today we are going to discuss the nature of occult laws, the nature of spirituality as a scientific method, and the importance of studying esoteric science in conjunction with conventional science. We are going to discuss specifically how this science pertains to our spiritual development. We are going to talk about the nature of consciousness and the nature of occult investigation into the very mysteries of life and death: the way to verify from our own experience the nature of divinity, and particularly the foundations of this scientific method.
 
So Gnosis, as we have explained before, is a Greek term, meaning “knowledge.” The word science comes from the word scientia, which means “knowledge.” But this type of knowledge is very direct, and pertains to what we can verify with what we call the consciousness, which is a term that is very superficially used in these times, and very common. But as will be evident in this lecture, few rarely comprehend the real magnitude and the real depth of what it means to awaken the consciousness.
 
When talking about occult science to people, they hear the term occult and they think this is something satanic and evil, or something bad. The word occult comes from the Latin cultare, which means “to cultivate.” Occult means the hidden. So in an occult science, we cultivate that which is unseen, and just as there are methods and procedures for verifying the causes and laws behind physical phenomena, likewise do we ascertain that there is a method, a science for comprehending the noumena behind phenomena.
 
Phenomena is appearance, literally speaking. Pneuma is “spirit” in Greek, and noumena refers to the highest state of awakening spiritually. Noumena in Immanuel Kant's philosophy was expressed as “the truth,” things in themselves. So this science pertains to how we directly verify, through our own experience, what religion teaches.
 
As part of this lecture, we are going to discuss the nature of Ether, which is very famously postulated within physics as well as occult science, and even many different traditions. We are going to explain how the Ether, as a substance and energy, can assist us in the awakening of consciousness.
 
Alongside this, we will talk about the nature of parallel universes. The science of consciousness is about experiencing the different realms, known as heavens, known as Nirvana, known as Jannah in Arabic. And fundamentally, we are going to discuss the science of spiritual perception. What does it mean to perceive and how can we perceive the truths contained within religion? 

Science and Religion: The Synthesis of Conscious Investigation

So his Holiness, the 14th Dalai Lama states in his book The Universe in a Single Atom, the need for practitioners of science, official science, to study the mystical teachings of Buddhism or religion, which explain many of the phenomena that quantum mechanics or mechanics physicists are discovering now. He explains in this book that it is necessary and develop an occult methodology.
 
“In order for the study of consciousness to be complete, we need a methodology that would account not only for what is occurring at the neurological and biochemical levels but also for the subjective experience of consciousness itself.  Even when combined, neuroscience and behavioral psychology do not shed enough light on the subjective experience…” ―The Dalai Lama, The Universe in a Single Atom
 
Meaning what we can verify through our own consciousness.
 
“[Neuroscience and Behavioral Psychology combined] do not shed enough light on the subjective experience, as both approaches still place primary importance on the objective, third-person perspective.  Contemplative traditions on the whole have historically emphasized subjective, first-person investigation of the nature and functions of consciousness, by training the mind to focus in a disciplined way on its own internal states.”  ―The Dalai Lama, The Universe in a Single Atom
 
This is precisely the demarcation between conventional science and occult science. The conventional physicists and scientists only verify things based on physical matter. They do not investigate what is the activating principles behind matter, because they ignore, unfortunately, that the only way to verify occult phenomena, or noumena, we need to awaken our consciousness, and this relies on a very specific type of work in which we discipline our own mind, in order to truly awaken our spiritual capacities and to verify what religions have taught us.

The Brain, Mind, and Consciousness

Many people think that the mind is the brain. Many scientists affirm that we are just a functionalism [or epiphenomenon] of our brain, ignoring that the mind itself and the consciousness are something that is separate that can inhabit the body or can dis-inhabit the body, as is explained in the science of dream yoga, astral projection, out of body experiences.
 
Neural science cannot explain many of these occult phenomena and many of these scientists stubbornly reject that there is even the capacity or possibility to experience God, to verify what God is, to know our inner divinity directly. Unfortunately, it is this type of fanaticism and dogmatism in the scientific realm which is blinding many individuals from the study of spirituality, but fortunately due to some recent discoveries, such as in quantum mechanics, the study of subatomic particles, they are discovering that even light has consciousness, that light makes choices. This is a strong revelation on the part of conventional science, that even the smallest particles of matter have a type of awareness. This is something that has been affirmed by the teachings of Buddhism, Islam, Christianity, many of the ancient esoteric traditions.
 
It is precisely the fact that we do not rely exclusively on physical means but occult methods that many scientists simply scorn and reject any possibility of investigation, which is sad, precisely because they fail to enact the very scientific methods that they have vowed to verify, to test. But sadly, like a new priesthood, they are blindly enamored by their own ideas and fail to even want to question themselves. It is precisely this type of discrimination and questioning of our own nature that leads us on the path or to the path that leads to that direct realization of Christ, of Buddha, of Allah.
 
Even Albert Einstein, the great scientist, who was very spiritual in his heart, and as may be evident from the quote will be citing, he knew a little bit about this teaching. He states that it is important for any system or methodology to be effective, it has to be verifiable. But also, the fact that any method that is divorced from any type of experiential knowledge is empty of content, empty of real significance or meaning. He also states that it is important that to verify things for oneself in order for a system to be valid, whEther conventional but in our case, esoteric, hidden.
 
“There are two ways of regarding concepts, both of which are necessary to understanding.  The first is that of logical analysis. It answers the question, How do concepts and judgments depend on each other?  In answering it we are on comparatively safe ground. It is the security by which we are so much impressed in mathematics. But this security is purchased at the price of emptiness of content.” ―Albert Einstein, The World As I See It: “The Problem of Space, Ether, and the Field in Physics”
 
Meaning: it is just recognizing numbers and knowing relationships, but how does it apply to our physical life or even spiritual life?
 
“Concepts can only acquire content (meaning significance or impact) when they are connected, however indirectly, with sensible experience. (So concepts can only acquire content when they are connected with sensible experience). But no logical investigation can reveal this connection; it can only be experienced. And yet it is this connection that determines the cognitive value of systems of concepts.” ―Albert Einstein, The World As I See It: “The Problem of Space, Ether, and the Field in Physics”
 
Here he is saying that it is not enough just to have theories, but to test it and to verify it. The same thing with occult science. We begin with a theory. We begin with beliefs. We practice. We verify through experience. This is why Jesus said "Blessed are those who believe and yet who do not see," because by practicing we can verify these things.
 
A system is worthless if it is not verified, if it does not apply to experience. Here, Albert Einstein in his book The World As I See It, the chapter I quoted from, “The Problem of Space, Ether, and the Field in Physics,” he explains that one needs to verify with sensible experience. Here we are talking about occult experience, mystical experience. 

Conflicts Between Conventional and Esoteric Science

It is important to note that mysticism is a science. The word mysticism comes from the Greek myein, which means “to close one’s eyes” physically, but by closing one’s physical eyes, one learns to proceed with spiritual senses, which is the nature of our intimate divine consciousness. It is unfortunate that many reject outright the capacity to experience different dimensions, different states of being, matter, energy, consciousness. It is this lack of investigation, which is really the emptiness of the physical sciences, which many have been divorced from any spiritual principles. But fortunately, there are many scientists who are realizing that, due to their findings, such as with light making conscious decisions, that they need to rely on more spiritual principles to explain these phenomena.
 
It is the tendency in the scientific world to ostracize and condemn anyone who rejects their theories or beliefs. As I said, this is a new priesthood, in which there is an indomitable, dogmatic institution that says “We are the distributors of knowledge, and then you have to receive what we tell you.”
 
I would like to quote for you, in relation to this topic, a saying by a great Yogi or a great initiate by the name of Helena Petrovna Blavatsky. She wrote a text called The Secret Doctrine and she explains in this quote what it is to really investigate occult science and the need to verify things for ourselves, to not take things at face value, but to experiment, to investigate, because this really entails the scientific method. As I mentioned earlier, we are going to talk about the Ether, and she quotes a little bit about this mysterious substance, which, as we will explain, is what can provoke the awakening of our spiritual perception.
 
Blavatsky states:

“The present writer, claiming no great scientific education, but only a tolerable acquaintance with modern theories, and a better one with Occult Sciences, picks up weapons against the detractors of the esoteric teaching in the very arsenal of modern Science. The glaring contradictions, the mutually-destructive hypotheses of world-renowned Scientists, their mutual accusations, denunciations and disputes, show plainly that, whether accepted or not, the Occult theories have as much right to a hearing as any of the so-called learned and academical hypotheses. Thus whether the followers of the Royal Society choose to accept Ether as a continuous or a discontinuous fluid matters little, and is indifferent to the present purpose. It simply points to one certainty: Official Science knows nothing to this day of the constitution of Ether. Let Science call it matter, if it likes; only neither as akâsa nor as the sacred Æther of the Greeks, is it to be found in any of the states of matter known to modern physics. It is matter on quite another plane of perception and being, and it can neither be analyzed by scientific apparatus, appreciated, nor even conceived by “scientific imagination,” unless the possessors thereof study the Occult Sciences.” ―H. P. Blavatsky, The Secret Doctrine, Book I, Part III, Chapter III: “An Lumen Sit Corpus, Nec Non?”

So, exactly reiterating what Albert Einstein stated: that we cannot really appreciate the meaning of studying phenomena if the theory does not apply to our cognizant experience, and by verifying through testing, studying, and approaching it. It cannot be analyzed just by scientific apparatus, physical means. We need superior means, but if we ignore our very capacity to experience God, if we reject it with, “Oh, it's not possible," and then we shut the door for ourselves to really knowing what God is. And so, this type of science cannot be conceived by scientific imagination unless, as Blavatsky states, it is occupied under the occult sciences. 
 
We are going to talk later about imagination. Imagination is the capacity to perceive images, whether on the physical level or in the spiritual level, such as in dreams or when we meditate―seeing images or places or people or things. This is occult imagination: the capacity to perceive phenomena on a psychic and spiritual level.
 
We need to comprehend the importance of developing an open mind, the necessity of investigating information in a scientific manner: one of which we do not have bias, where we do not allow our preconceived notions to infect our understanding. This requires that we have an attitude that is open and that we patiently study and contemplate the different religious traditions, as well as what they imply and what they entail.

Learning How to Listen

​This is the teaching of Buddhism, in relation to the bowl of the Buddha, which is a fundamental teaching within esoteric science.
 
We see here the Buddha with this bowl open waiting to receive knowledge. Saffron robes, his golden colored robes, signifies knowledge within esotericism. If we awaken within the internal planes, if we have an experience with Beings with saffron robes of Buddha, or if we have an experience with the color yellow or orange, it pertains to the mind, the nature of the consciousness.
 
Buddha here is teaching us, in this image, that if we wish to comprehend the higher teachings, we need to have a mind that is receptive: to learn how to receive knowledge and not to instantly compare; to not theorize; to not speculate, but to receive information and to comprehend it. This is the teaching that Jesus gave, the fact that one has to pour new wine in new wineskins, but not to mix it with old wine or old wineskins. Because by pouring the new wine into an old wineskin, the old widescreen will break. This refers to adopting a new type of mind, a different type of mentality in which we can investigate things openly.
 
We need a new attitude. We need to be open like a child, seeing the world for the first time and not instantly wanting to compare or label or debate or argue. Instead, we need a mind that can receive information in order to test it, not to think “This is going to work,” not to say “This is not going to work,” but to adopt the scientific method, the attitude that, "Well, I have my theory about how where this teaching will lead me, but I will be open to whatever occur”―to test, to verify, to experiment, and to see from experience whether it is true or not.
 
We say that when listening to a teaching, that the bowl itself, the mind may have three faults.
 
A vessel might have the following three faults:

  1. being upside down; or
  2. though held right up, being dirty
  3. though clean, having a leaky bottom.
 
This is a teaching given by Tsong Khapa. He was a great Buddhist master. He wrote this in The Great Treatise on the Stages of the Path to Enlightenment, known as the Lam Rim Chen Mo
 
“[…] there is no great purpose in your hearing the teachings if you (1) do not pay attention; or, (2) though paying attention, misunderstand what is heard or listen with a bad motivation such as attachment; or, (3) though lacking these faults, do not solidify the words and meanings taken in at the time of hearing but let them fade due to forgetting them and so forth. Therefore, free yourself from all of these faults.” ―Tsong Khapa, The Great Treatise on the Stages of the Path to Enlightenment: Volume I
 
So the same thing when we approach occult science, as in the teachings of Buddhism, because we say that Gnosis in itself was manifest in the heart of Buddhism. But as well as Islam, Judaism, Christianity, Zoroastrianism, etc.
 
We're going to explain some Buddhist principles in relation to occult science, because by understanding the nature of the consciousness, we study the nature of our perception, which relates to Buddhism but also the esoteric teaching. When acquiring new knowledge, it means to approach the study of reality with an open mind. 

The Fourth Dimension

When we talk about the nature of cosmological laws, we talked about what is known as the fourth dimension. We are going to discuss the nature of Ether. We will discuss different natures of perception. And we are going to discuss the requisites for comprehending these laws in ourselves. So the 14th Dalai Lama continues in the same book, I mentioned The Universe in a Single Atom, and in relation to the study that Einstein provided and the study of the nature of space-time, the 4th dimension which is essential to the study of consciousness:
 
“As I understand it, the most important implication of Einstein’s theory of relativity is that notions of space, time, and mass cannot be seen as absolutes, existing in themselves as permanent, unchanging substances or entities. Space is not an independent, three-dimensional domain, and time is not a separate entity; rather they co-exist as a four-dimensional continuum of “space-time.”  In a nutshell, Einstein’s special theory of relativity implies that, while the speed of light is invariable, there is no absolute, privileged frame of reference and everything, including space and time, is ultimately relative. This is truly a remarkable revelation.” ―H.H. The 14th Dalai Lama, The Universe in a Single Atom, Chapter 3: “Emptiness, Relativity, and Quantum Physics”
 
When we talk about consciousness, we need to talk about space and time, because the study of the nature of our experience will lead us to the awakening to superior dimensions of nature. This study that the nature of consciousness is relative and that the different dimensions of nature are relative as well, in relation to our perception of them, is a very profound esoteric statement that is affirmed by Buddhism.
 
So as the Dalai Lama states:
 
“In the Buddhist philosophical world, the concept of time as relative is not alien. Before the second century C.E., the Sautranika school argued against the notion of time as absolute. Dividing the temporal process into the past, present, and future, the Sautranikas demonstrated the interdependence of the three and argued for the untenability of any notion of independently real past, present, and future. They showed that time cannot be conceived as an intrinsically real entity existing independently of temporal phenomena but must be understood as a set of relations among temporal phenomena.” ―H.H. The 14th Dalai Lama, The Universe in a Single Atom, Chapter 3: “Emptiness, Relativity, and Quantum Physics”
 
This is important to understanding our perception. How do we relate to the physical world? Even understanding, how do we perceive? Understanding our relative position of the nature of our universe, because it is this mistake of feeling that oneself is independent of this existence―that is a great delusion. When we perceive that our own mistaken senses of self are relative to us and illusory, we can begin to awaken to a much superior way of life.
 
“Apart from the temporal phenomena upon which we construct the concept of time, there is no real time that is somehow the grand vessel in which things and events occur, an absolute that has an existence of its own.” ―H.H. The 14th Dalai Lama, The Universe in a Single Atom, Chapter 3: “Emptiness, Relativity, and Quantum Physics”
 
So we examine the nature of our relationships to impressions of life from the scientific perspective. We seek to verify and comprehend our own perceptions, our own relationship to the impressions of life, which in truth is multi-dimensional in nature. 

Space-Time: The Fourth Coordinate

We are going to discuss the fourth dimension specifically, next, and how it pertains to our conscious perception.
 
Previously we showed the image of what is known as the Bhavachakra in Buddhism. This image represents the illusory nature of phenomena divided into six realms. We have a course specifically dedicated to the subject on our website [Bhavachakra on Gnostic Teachings], but we mentioned the Bhavachakra in brief because it explains aspects of our consciousness that we need to understand.
All beings who dwell within these six realms, which are symbolic in nature, dwell within suffering, within mistaken notions of self-hood or grasping and aversion to suffering: a psychological attachment that keeps them rotating within the wheel. If you are familiar with Carl Orff, there is a classical composition Carmina Burana, which is where we have the famous piece “O Fortuna.” We find that this cycle or rotation within different realms of suffering, different ways of perceiving, are mistaken notions of self that create suffering.
 
We study, briefly, the Bhavachakra because in order to awaken to our genuine spiritual nature, we seek to transcend this wheel. This can only come about by questioning our own perceptions, by learning to perceive our mind as we were practicing earlier, as a separate entity, and that we, as a consciousness, are something separate and distinct.
 
Those who have freed themselves from the wheel of suffering are known as bodhisattvas. They have escaped the dualistic mentation of the mind and they have transcended to a superior region. You see them in the top corners of the image.
 
This science of consciousness that we are explaining pertains to understanding our different modes of perception and the nature of what we call space and time, the fourth dimension. Because by understanding space and time, we understand ourselves to a deeper degree. Now people in conventional science have, at least within the past century, affirmed the existence of a fourth coordinate. We studied the nature of the 4th dimension in relation to our consciousness, because it pertains to how we perceive or the illusions of what we perceive.
So first off we have this image. We have an eye with a clock which we are going to explain. Sand is representing the chronometric aspect of time. So when we talk about the fourth dimension, we talk about two aspects of our perception in this region, because it is this illusion of time, of thinking of the future, worrying about the past, which keeps us hypnotized and not recognizing our current state of being. 
 
So to quote Samael Aun Weor, the founder of the modern Gnostic tradition, in his book Cosmic teachings of a Lama:
 
“Length, width, and height are―without any possible doubt (even if these are of a Cartesian type)―the three Euclidean aspects of this three-dimensional world within which, for good or for bad, we live. It is evident that it would be absurd to exclude the fourth factor from our postulations.
 
“Thus, considering time as the fourth dimension, it intrinsically contains two fundamental properties, namely: temporal and spatial.
 
“It is positive, authentic, and undeniable that the chronometric aspect of life is exclusively the unstable surface of the spatial depth.” ―Samael Aun Weor, Cosmic Teachings of a Lama
 
In discussing consciousness, we talk about these two factors. The chronometric aspect of time is the illusion that there is a morning and an afternoon, an evening, a day. Or a five o'clock, or afternoon, or twelve o'clock at night. This illusion of time that we commonly experience and sense, that is the chronometric aspect of our perception.
 
But we also have what is known as the spatial depth of our perception, which could only be developed if we learn to awaken our consciousness, our spiritual capacities. We have this image of the eye with the clock to represent the spatial depth of the fourth dimension.
 
It is important to study the fourth dimension because when we comprehend ourselves, we are learning to perceive our own multi-dimensional nature. We are learning to perceive how we are not just a three dimensional being with length, width, and height. We have actually a much more profound and deeper constitution than is admitted by conventional science. We have our emotions and our mind, which are more real to us than anything else. In fact, we always try to make the physical world concur to our own desires, the way we think and feel. We want our external world and universe to coincide with our concepts, beliefs, our emotions, our attitudes, our cravings. If we want coffee, we make an effort to fulfill our needs. It is not just a physical instinct, but it is an emotional craving. Or in our mind, we have a belief about a certain system or teaching and we strongly affirm it against another person we argue with.
 
Therefore, this is indicating that the mind and the emotions in themselves are more real to us than anything physical. Even the way we physically live is completely contingent upon our thoughts and our feelings and our psychological constitution. Even the way we perceive the illusions of time and our own sense of self depends entirely on how we perceive. It depends entirely upon this question: what is it that we perceive and how do we know?
 
Our multi-dimensional nature is verified even by the existence that we have thought-feeling―if we observe ourselves and analyze: where does it come from? Where do we receive thoughts? Where do emotions emerge? The truth is these elements of our constitution belong to different dimensions of nature, which interpenetrate our physical plane.
 
We are going to be explaining in relation to the Kabbalah, which is known as the Hebrew Tree of Life: a map of the multi-dimensional nature of our consciousness.
 
If we wish to understand the nature of our perception, if we wish to understand the mysteries of life and death, we need to overcome this illusion of time: that there is a tomorrow or that there was a yesterday. The truth is there is only this moment. Our sense of time is dependent upon physical factors and therefore our relationships, obligations family, career, job, physical objects, like home or property, our relationship to all these things create this illusion of what we call time.
 
If we wish to comprehend the more higher spiritual principles, we need to understand the nature of our own illusions of time: to observe here and now; to not think of the future or the or the past, but to be aware of the present moment. And this is, we are going to explain, starts to develop what we know is the spatial depth, which is the ability of the consciousness to perceive physical phenomena in a new way, in a more encompassing way. Even in this physical plane we have many illusions. 
 
Samael Aun Weor states in The Doomed Aryan Race [now published as The Narrow Way] in relation to the nature of our three dimensions as well as the fourth dimension:
 
“A line is the print that a dot leaves while moving through space. A plane is the print that a line leaves while moving through space. A solid is the print that a plane leaves while moving through space.” ―Samael Aun Weor, The Narrow Way
 
These are our three dimensions, and typically all we perceive are just length, width, and height, in terms of our physical senses: our sight, our capacity to hear, etc. We rarely recognize or are able to perceive the vital depth of a person. This is known as clairvoyance: by learning to perceive energy of people, the chakras. 
 
Clairvoyance in French literally means “clear vision.” Do not think that only a few people have this capacity, or that they are gifted. In fact, we all have the potential to develop these faculties, if we are sincere that our inner Being, our inner God can guide us to awakening what we call the spatial depth, which is clairvoyance.
 
When we learn to awaken our own divine perception, we could begin to perceive life in a new way. All of us have to some degree. If we are approaching this science, we have experienced something to a degree of this type of phenomena, in which we were shocked―in which, in a given moment, we question, “Why am I even here? What am I doing here? Who am I as a person? Where am I going?” Meaning spiritually. “If I die what will happen?” When we question what it is we know and we analyze what is it that we want to know, we begin to awaken.
 
When we learn to develop that, when we follow that hunch, that yearning, we approach the science that leads us towards the development of that capacity within us. We develop the spatial sense, clairvoyance, spiritual perception. We begin to perceive different phenomena. 
 
Samael Aun Weor continues:
 
“A hypersolid is the print that a solid leaves while moving through space..." ―Samael Aun Weor, The Narrow Way
 
So we are talking about points, lines, and planes, and that when they move through space, they create the different dimensions. When a physical object, when a solid of three dimensions moves through space, it creates what is known as a hyper solid.
 
Samael Aun Weor states:
 
“…it is the fourth dimension of any given body.
 
“Hypersolids, hypervolume, and hyperspace are only perceptible with the awakening of the consciousness.” ―Samael Aun Weor, The Narrow Way
 
So that which people call auras, seeing imagery within the internal dimensions, such as in dream yoga, awakening in the astral plane, speaking to angels, conversing with the Gods: that is conscious perception. Perceiving physical life in a totally new manner, pertains to the awakening of perception and the perception of hyper solids, hyper volume. Because, the hyper solid of a person is simply the vital aura, the energy of a person―what we call the Ether of a person. 

The Four States of Consciousness

When talking about the nature of Ether and energies, and how to use energy to awaken consciousness, we need to emphasize that there are really four states of consciousness in this science. If we wish to comprehend the nature of time, if we wish to develop our clairvoyance to perceive the heavenly beings within the superior dimensions when we dream, we need to comprehend that there are four states of consciousness of perception.

Eikasia

​We use Greek terms from Plato who knew this science in depth. He was a Gnostic initiate. We have Eikasia (Εἰκασία). Eikasia simply means ironically, “imagination.” This is very interesting. We emphasize that Eikasia is ssleep without dreams: to be asleep as a consciousness and to not even have dreams.
 
We typically associate this state with being physically asleep and eight hours passing by in the night, and then we wake up and not remember anything. This is one level of meaning to this state of consciousness. But even more directly, if we look at the literal translation, Eikasia means “imagination.” It means perception. It is a type of perception, such as we have now, meaning, we physically we have our sight, our hearing, our touch, etc., and yet we fail to recognize the inherent, intrinsic reality contained within any impression that we receive.
 
We fail to understand that the nature of any given impression of life is illusory. We simply see appearances. We do not really directly see within a person. So we are having a conversation with an individual. Unless we are really awakened spiritually, we do not perceive their thoughts. But we have a general sense of emotion, of experience. Eikasia literally means “imagination,” and it means the type of perception we all have. We are physically awake, but spiritually speaking, we are asleep. We are not aware of our energies, our divine potential on a clairvoyant level, on an observant level. Humanity is caught within this state of Eikasia. People think they are awake, physically, yes, but spiritually no. To be spiritually awake is to perceive the vital forces that animate nature, to see life in a new way, not to be caught up in thought, intellect, theories, debate, which is precisely the second state of consciousness.

Pistis

πίστης Pistis, in Greek, literally means “belief.” It means sleep with dreams.
 
So what is a belief? It is but a dream, an idea, a concept that has not been verified. Many human beings on this globe have many theories, spiritual or scientific, and yet which are not grounded in the actual experience of the truth, that have not been verified through one's own cognizance.
 
Pistis is to dream. If we physically go to sleep and we have dreams, that is Pistis. We are not aware that we are dreaming. We are not aware that we are receiving images on a psychic level within the dream state. Therefore, these are illusory. This is illusion.
 
Eikasia, again, is sleep without dreams, and when we are physically awake, it does not mean that we are spiritually awake. It means that our physical senses are active, but our own consciousness is asleep. It is in a potential state. It is not developed. That can only be developed by learning to learn how to work with energy known as the Ether, as we will explain, and learning to direct our attention.

Dianoia

​So precisely the state of awakened consciousness is διάνοια Dianoia. Dianoia signifies “revision of belief” and we call this the state of awakening. So do not mistake that being physically awake that one is spiritually awake, because we can be physically asleep and we can be awake in the superior dimensions of nature, known as astral projection or out of body experiences. Or one can be physically awake and yet asleep as a consciousness, or better said, one could be physically asleep and psychologically asleep.
 
Do not think that consciousness simply means physical activity, or that in our state we possess consciousness. Yes, we perceive phenomena. We perceive images, sensations, thought, emotion; but it does not necessarily mean that we comprehend those phenomena as they exist within ourselves.
 
As you might have noticed from the practice we did at the beginning before the lecture, we were sitting to observe our own mind, as if the mind itself is an actor and that we are a director. If we have seen that our own thoughts come and go without any control on our part, if we can experience that emotions come and go without any direction of our will, it means that we are not in control of our mind. It means that we perceive life, but we do not comprehend it.
 
It is precisely this foundation that we seek to emphasize. Consciousness does not literally mean being physically awake. The consciousness is part of the Being, of God, that needs to be developed. So Eikasia means “sleep.” We are here present, but the question is whether we are paying attention, if we are awake as a spirit, as a psyche.
 
Pistis is sleep with dreams. Meaning: anytime we have an idea, a preoccupation, a memory, we are driving our car but thinking about other things. We are planning our day when we are drinking coffee. Or conceptualizing, theorizing, believing. This is Pistis. These are fluctuating states of experience that do not signify that we as a consciousness, of the part of God, are really awake, vigilant, active, being aware of the thoughts, feelings, emotions, sensations, perceptions, comprehending them all in this instant.
 
That is Dianoia, because noia or nous means “mind.” Dia means “side to side.” So Dianoia means “to stand aside from the mind” and to look at it for what it is, that it is a machine. It can store information. It can conceptualize. It can rationalize. it can compare things, but it cannot know God. And sadly, Immanuel Kant, a great German philosopher, was rejected because he stated this: that the mind cannot know the truth, and many philosophers were angry with him. They said, “What are you talking about?” Because they use the intellect to try to explain spiritual phenomena. 
 
Dianoia a means “to stand aside from the mind” and see it for what it is. But besides this type of perception there is something superior which we call νους Nous. 

Nous

Nous is illuminated awakened consciousness. It is one thing to stand aside from the mind and see it for what it is, to comprehend that it is like a separate entity in itself. It is another thing for that consciousness to unite with God and to be one with God, to perceive oneself as God, when the Being is fully manifested in that consciousness. This is known in the East among the yogis as samadhi, as experiences in which the consciousness is like a drop of water lost in the ocean of divinity. 

Question: What is a yogi? 
 
Instructor: Yogi is a person who practices yoga. This teaching is essentially yoga in itself. We are learning to understand the mind and to control our own mind, so that we can attain union, which is the meaning of yoga. Yug, the Sanskrit word “to reunite,” so that we could reunite with God.
 
Question: Is this the Indian language?
 
Instructor: Sanskrit. The Eastern language. 
 
Nous pertains to experiencing the consciousness of God, which is very elevated and which we can only really experience through meditation, which is the fundamental teaching or practice of this tradition.
 
If you are familiar with Plato's teaching, he talked about the Allegory of the Cave in his book The Republic. He describes as a group of men or people living in a cave, in which there is a wall, and individuals are chained by their necks in their legs and their arms to that wall facing the darkness. Behind the wall there is a fire, and individuals are carrying clay pottery on their heads and their arms past the light, and it is casting shadows on the wall. 
 
Now the individuals who only see darkness in that cave is Eikasia. They sleep. They have no dreams. They see no imagery. Meaning, they do not perceive even psychic imagery, such as if we go to sleep physically and eight hours go by and we don't remember anything. This exemplifies the fact that if this is our common state of being. It means that we are like the prisoner in the cave, unable to see even images.
 
Another of those who see images on the wall, those are dreams, false illusions. Any belief, thought, concept, idea in itself, is an image. It is fleeting. It passes on the screen of the mind. It disappears. That is all we see.
 
Fortunately in the allegory, we have an individual who is freed from his confines: taken, turned around to face the light, the fire in the cave, and is immediately blinded by that light. But when his eyes adjust, he realizes his surroundings and that the clay pottery that was before the light of the fire is projecting its images on the wall. He realizes that what he previously perceived was an illusion. This is Dianoia. He stands outside himself to the side of his mind and says, “Now I see that what I perceived before my ways of thinking, my ways of feeling, my ways of behaving, all that is illusory―and that my perception of these things is in itself something superficial.”
 
But again, the story does not end there. It is not enough just to see the fire in the cave. That is Dianoia. Socrates was a teacher of Plato. Socrates says in Plato's teaching that this individual has to be forced out of the cave, dragged against his will. This is us when we are really beginning to study this type of science and if we are beginning to awaken our consciousness. We have to be dragged out. ​​

Divinity takes us by the cuff, pulls us out of the cave, and gives us the experience where emerging from the mountainside, one sees the stars. Even at this point, the person's eyes are weak and dim. It cannot perceive the light as it is. Then for the first time in this individual’s life who's been in the cave he sees the sun, the sunrise for the first time.
 
We know from Christian teachings that Christ is the sun, the solar logos, the fire, the flame of life that animates all beings. So, he sees that light for the first time and is blinded by that luminosity, and it takes them weeks to adjust to that light. And then he realizes when he is in freedom, that he feels such pity for people who are in the cave because they don't understand what freedom is.
 
That experience of the sun for the first time is Nous. To be united with God is Nous. It is the consciousness illuminated by the spirit, by our Buddha, by Allah, by Christ: different names for that energy, that force. We are like that in the cave. We perceive thought, feeling, emotion, sensations, but we do not really comprehend how these in themselves are phenomena. They are constantly changing like the images on the wall of the cave. By learning to work with our energy, precisely the Ether which we are going to be discussing, we can generate our own fire, which is represented by the fire in the cave. In order to perceive light, we need fire.

The Tree of Life: Our Multidimensional Nature

In spiritual studies, we talked about the need to work with energy. We talked about the need to develop spiritual forces. The nature of energy is described in this image. This glyph is known in Kabbalah as the Tree of Life.
 
This is one of the trees that was mentioned in the Garden of Eden, in the Book of Genesis. This tree represents a map of consciousness, from the highest realms of the Being, of God, to the lowest levels of matter, energy, and consciousness.
 
We basically have ten spheres or סְפִירוֹת sephiroth [the Hebrew term for emanations].
 
Above we have Christ, the trinity above: Father, Son, Holy Spirit.
 
Below we have the different manifestations of that light which descends, down into matter and energy. through past periods of cosmic evolution, which is a different topic. But in this image, it explains the multi-dimensional nature of our Being.
 
We all have God within. We all have a spark, a flame that unites us with the source of all creation, which above is known as the Absolute.
 
Here we have at the top trinity. Notice we have three trinities. The top trinity is the Father, the Son, and the Holy Spirit. In Hebrew, it is known as כֶּתֶר Kether, חָכְמָה Chokmah, and בִּינָה Binah. Below that we have another trinity, which is the trinity of the Spirit: God, our own particular God within. חֶסֶד Chesed, גְּבוּרָה Geburah, תִּפְאֶרֶת Tiphereth: we have the Spirit, the consciousness, and what is known as the soul or human soul.
 
Below that we have to the right, mind, נצח Netzach. To the left we have emotions, הוד Hod. Beneath that we have יְסוֹד Yesod, which is vital energy, the foundation of all spiritual practice. Then below that we have מלכות Malkuth, which is the physical body.
 
Notice even in this diagram the mind, the emotions, and the vitality are just the bottom of the real human being. They are not the totality. We have other aspects of being that we need to awaken to.
 
When we talk about the multi-dimensional nature of our constitution, we talk about this glyph, because all of us have Christ within. All of us have our own spirit, that if we unite with in meditation, we can become one with that consciousness―that state of being which is to see the light of day for the first time, like in the Allegory of the Cave.
 
We say that this glyph is divided into different dimensions. Here we are talking about the fourth dimension. We look in this image, this this glyph is divided into seven dimensions. The bottom we have our three-dimensional world Malkuth, the physical body. The fourth dimension is known as Yesod, the vital body. 
 
When we talk about bodies and energy, we are talking about vehicles which exist within more subtle levels of nature, of matter, energy, and consciousness that we can access when we know how to awaken in dreams. The way we do that is precisely working with the Ether, known as our vitality, what gives us strength, which gives us the capacity to perceive life in this physical plane.
 
The physical body Malkuth is just an instrument of the vital body. If you are familiar with the Kirlian camera, Russian scientists developed this camera that can photograph the aura of living things. Even minerals have vital depth, vital energy. It is this energy that is going to grant us the capacity to ascend, up this tree. It is the Ether, the light, which illuminates the different spheres, which form the Christmas tree. So that tree is the Tree of Life, fully illuminated by the Ether of our body, of our energies, which, when we work with that energy, it illuminates and creates the Christmas tree, the Christ-Mass-tree, which is a harmony or reunion with the Christ force. 
Question: Do you view that as a ladder then?
 
Instructor: Yes, we even talk about in the Bible, Jacob's ladder.
 
Question: So we all start at the bottom per say and then we can experientially work up? 
 
Instructor: Yes, this is the process of initiation, which is another lecture.
 
Question: Is that why they put lights on the Christmas tree?
 
Instructor: Because that represents the human being, fully illuminated, the different sephiroth to the star, which is the really the goal that we seek, our own inner Being at the heights. 
 
So, again, we talk about seven dimensions. The Christ known as the Father, the Son, and the Holy Spirit. Above they relate to the seventh dimension. This light is the zero dimension. It is the first emanation or light that emerges from that source we call the Absolute.
 
Time does not exist in the source of divinity, the Absolute. However, that energy, that light known as Christ, descends and enters the different levels of matter, energy, and perception. 
 
Beneath that we have the sixth dimension, which is where we find the Spirit, the consciousness, and our human soul. This is known as Nirvana among the Buddhists. Nirvana literally means “cessation,” and it means that in order to acquire that state, one needs to acquire the cessation of suffering, a mind that is serene so that one can experience those realms only by controlling the mind. 
 
Beneath that we have two sephiroth, two spheres. We have on the right Netzach, which is mind, intellect. On the left we have Hod, emotions, the astral vehicle. The mind and the emotions constitute the fifth dimension, which is beneath Nirvana.
 
The fifth dimension is where we go to dream. We typically travel in what some call the astral body or the mental body, which are vehicles or lunar vehicles. Nature gives us certain vehicle so that we can exist with thought and feeling in those realms.
 
Beneath that we have Yesod, the fourth dimension, which we equate with space and time as well as the Ether. 
 
Question: Yesod is the fourth dimension? 
 
Instructor: Yes, and in Al-Qur’an, the teaching given by Prophet Muhammad, he said that paradise is a land of milk and honey. So, this is the fourth dimension that he was talking about. Many of the saints who acquire beatitude and sanctification in their life, they enter into paradise, which is Yesod, a voluptuous and blissful state.
 
Then beneath that we have Malkuth, the physical plane.
 
I am going to explain to you just a little bit about from the teachings of Samael Aun Weor, the nature of these different dimensions.
 
“We have been told that the fourth dimension is time (in its exclusively temporal aspect).
 
“We have been informed that the fifth dimension is eternity. Without a doubt, the sixth dimension is beyond time and eternity.
 
“The absolute zero exists in dimensional subject matters. The zero dimension is pure Spirit; this is a seventh dimension.” ―Samael Aun Weor, The Narrow Way
 
As I mentioned it is the Father, the Son, and the Holy Spirit above.
 
“The intellectual beast…” ―Samael Aun Weor, The Narrow Way
 
…and this sounds very harsh, but the truth is all of us are, we could say animals with intellect. The word animal comes from anima, which means “soul.” So we are souls with intellect, and if we are constantly identified with negativity and anger and pride and passion, it means that we were bestial in a sense, negative, and we use our intellect and create many problems for ourselves.
 
“The intellectual beast is bottled up in Euclidean geometry because he has never awakened his consciousness. The consciousness that slumbers is content with Euclid’s tri-dimensional geometry.” ―Samael Aun Weor, The Narrow Way
 
Meaning: just isosceles triangles and other shapes relating to the physical plane, ignoring that there is a higher mathematics, a higher type of teaching.
 
“One-dimensional creatures only possess sensations of pleasure and pain, likes and dislikes, such as for example, the snail.
 
“Bi-dimensional creatures such as dogs, cats and horses, etc., possess sensations and representations.” ―Samael Aun Weor, The Narrow Way
 
They not only feel pain of good and bad, pleasure and displeasure, they also see representations; images such as the person, the master, etc.
 
“The tri-dimensional biped (mistakenly called a human being) [and we will elaborate on this point] possesses sensations, representations, and concepts.” ―Samael Aun Weor, The Narrow Way
 
We talk about the human being made into the image of God. People think the image of God is the physical body, and they are mistaken, because this image is psychological and spiritual. To be made in the image of God is to be a mind united with the spirit, because the word mind in Sanskrit is manas, man. The spirit is hum in Sanskrit. The breath, the wind, that floated above the face of the waters in the Book of Genesis, that inner spirit needs to work with our energies known as Ether, in order to create the image of God within.
A human being is just that: a Christmas tree fully illuminated, because if we take this image and put it on the person, we find it matches with the physical body with the highest aspects of God in the brain. We have the spirit in the heart, and they have our vital energies or forces within sexuality.
 
“The spatial sense can never be developed without the awakening of the consciousness.
 
“The spatial sense includes, in an absolute manner, the five senses and many other senses that physiologists absolutely ignore.” ―Samael Aun Weor, The Narrow Way
 
This is precisely our goal in these studies, to become what the Bible calls a human being. What is a being is the Christ, the inner Buddha, our spirit within. A hum-man is a mind that obeys God within. So, it is psychological. It is not physical. When we talk about the nature of Ethers, we will explain why.
 
The fourth dimension precisely is the foundation that leads us towards the path of spiritual development. The Ether in itself is a mysterious substance that was pondered about by physicists, and there has been much speculation about the nature of this substance. They talked about space-time as taught by Einstein, but many really failed to understand that this Ether is what can grant us the capacity to experience the spiritual realms. 
 
Notice how even going back to this image, this Tree of Life is centered on this sephirot Yesod, known as Ether, known as energy. It gives our vitality in our body.
 
It is the second to bottom in the very center. It is right above Malkuth. We have here Yesod and then Malkuth below. So, our foundation of the entire Tree of Life, of the unity with God, is precisely by knowing how to work with this energy called Ether. More specifically we call it the sexual force. The sexual energy.
 
Question: Why is the bottom upside down?
 
Instructor: It is a good question. That is known as hell. In Kabbalah, it is called קְלִיפּוֹת Klipoth, which literally translates as “shells.” It is the inverted aspect of the Tree of Life. Just as there is heaven, there is hell. Hell refers to our own pride, anger, negativity, vanity, laziness, gluttony, our defects. It is the shadow of the tree that we need to eliminate if we want to illuminate our Christmas tree, meaning our own inner Being, our own higher constitution.
 
Question: Is that why the different areas, sephiroth, are? Like gluttony, vanity...
 
Instructor: Not specifically. You cannot correlate necessarily each of the nine inverted sephiroth with a specific defect. Instead, there are astrological influences that Master Samael explains in books like Hell, Devil and Karma, in which he describes how different planetary influences govern the different spheres of hell, but that's another topic, because hell in itself is not just a place in the internal dimensions where people suffer. There is a place, but instead it more importantly refers to our psychological states.
 
Question: Being in a physical body, that is almost like being in hell itself?
 
Instructor: We can say that, yes, and our body needs to be purified and become a house for God, like symbolized by the Virgin Mary. Mary represents the physical body, the matter, the mother, that needs to be purified in order to incarnate Christ. The way that we work with that is by working with the Ether. 

Ether: The Sexual Energy

We are going to explain more about this energy and how it applies to our spiritual development. I like to actually quote for you Albert Einstein again from the same book The World As I See it. This is from a chapter of “The Problem of Space, Ether, and the Field in Physics,” explaining how many scientists are debating this concept of space-time, and what is this Ether that is so essential to physics.
 
“The mechanical properties of the Ether were at first a mystery. Then came H. A. Lorentz’s great discovery. All the phenomena of electro-magnetism then known could be explained on the basis of two assumptions: that Ether is firmly fixed in space―that is to say, unable to move at all, and that electricity is firmly lodged in the mobile elementary particles. Today his discovery may be expressed as follows: ―Physical space and the Ether are only different terms for the same thing; fields are physical conditions of space. For if no particular state of motion belongs to the Ether, there does not seem to be any ground for introducing it as an entity with a special sort alongside space.” ―Albert Einstein, The World As I See It: The Problem of Space, Ether, and the Field in Physics
 
There is this big great debate about the nature of Ether and whether it is a different substance from space or if it is one with space. So we talk about, especially in these teachings, how in order to develop our spatial sense, our capacity to perceive life in a completely different manner, we need to work with that energy, that Ether, which is precisely within our sexual organs. It is a vital energy that gives us life.
 
We have our parents. They copulate it and now we have a physical body. That energy also has the potential to create spiritually if we know how to use it correctly. 
 
So here Einstein is explaining that, you know, they are trying to resolve this issue of how does electromagnetism work? How do forces manifest and act through matter? Precisely, the answer is to the Ether, known as the fourth dimension.
 
Question: You are saying that there is a direct link between Ether and our sexual organs?
 
Instructor: Yes.
 
Question: That is where the capacity is to see these forces behind nature?...
 
Instructor: Yes, precisely so. This substance known as Ether, which permeates every atom of our physical body, grants our body the capacity to transmit electricity, energy, forces, biochemistry, such as the different processes of digestion, of excretion, of many processes in our physical body which we take for granted.
 
Our life depends on the health of our vital body. When a person dies, it means that the vital body has lost its energies and it basically separates from the physical body or disintegrates. If the physical body never had its vital depth, meaning, those Ethers or energies present in the body, we would die. Our very life, even our lifespan depends on how we use our energies, whether mental, emotional, or sexual. Remember we talked about the mind, we talked about the emotions, and we are talking about Yesod now, the foundation of spiritual practice as the Ether.
This Ether also manifests again in different ways. We have it not only in our sexual organs as the vital foundation of life. We also have it within space. It is a substance that permeates all of nature. It allows for the spiritual forces of God to manifest physically. So just as we have it within our body, we have it within the cosmos. As represented by this glyph or this image.
 
Many people have debated about the nature of Ether from different religions, different traditions, trying to explain what it is. Many having very conflicting and contrary opinions about it. But we explained in synthesis that the Ether as we know it is in our sexual organs. It is a condensation of spiritual forces that come from even from the galaxies, from the stars, from the highest realms of the Tree of Life as we mentioned. This Ether, as we are going to explain, enters into our body and manifest in different ways, the different ways that we can work with this energy in order to awaken our consciousness.
 
I would like to quote again from Blavatsky from the Secret Doctrine. She states:
 
“The septenary gradation, and the innumerable subdivisions and differences, made by the ancients between the powers of Ether collectively, from its outward fringe of effects, with which our Science is so familiar, up to the “Imponderable Substance,” once admitted as the “Ether of Space,” now about to be rejected…”  ―H. P. Blavatsky, The Secret Doctrine, Book I, Part II, Chapter III: “Primordial Substance and Divine Thought”
 
Meaning: people used to think it was a separate substance from space, ignoring that the cosmos, the space, is one with that energy, and through the condensation of forces on the Tree of Life that enters into our body, enters our sexual organs. Then it is a matter of returning that energy inward and upward towards the source. Not only physically, but within our different levels of our constitution represented by that tree.
 
This “Imponderable Substance,” once admitted as the “Ether of Space,” now about to be rejected, has been a vexing riddle for every branch of knowledge. The mythologists and symbologists of our day, confused by this incomprehensible glorification, on the one hand, and degradation on the other, of the same deified entity and in the same religious systems, are often driven to the most ludicrous mistakes.” ―H. P. Blavatsky, The Secret Doctrine, Book I, Part II, Chapter III: “Primordial Substance and Divine Thought”
 
So many people they think this substance Ether mentioned in religion is basically the abode of hell to some. So Blavatsky states:
 
“The Church, firm as a rock in each and all of her early errors of interpretation, has made of Ether the abode of her Satanic legions.” ―H. P. Blavatsky, The Secret Doctrine, Book I, Part II, Chapter III: “Primordial Substance and Divine Thought”
 
There is a lot of misconceptions about Ether. They think it is some kind of physical chemical to put someone to sleep or it is some demonic substance that it channels evil forces. The truth is Ether, in itself, in its most unmodified original substance, which we seek to work within ourselves, is known as the Divine Mother Space.
We see in this image, in a Hindu depiction of the Divine Mother, and from Her emerges three figures Brahma, Vishnu, and Shiva. These are just different terms for the Holy Trinity of Christianity: Brahma the father, Vishnu the Son, the Christ, and Shiva the Holy Spirit. These are energies, not people, but forces.
 
So the Divine Mother is the space that we find in the universe, which is the habitat of that energy known as Ether, the sacred force. The Hindus give it a different name. They call it Prakriti. They say Prakriti, this energy, is the Divine Mother. When we talk about the Virgin Mary, we are addressing that divinity, which cannot be conceptualized with images necessarily.
 
Question: Is that the same as prana?
 
Instructor: Yes, prana is another term. We say prana is a life force. A lot of these terms are really synonymous. They indicate aspect of the same force.
 
The reason we study this cosmological perspective in relation to the science of consciousness is because by working with these energies, divine forces, we can awaken to superior levels of experience. Prakriti means “nature,” literally, from Sanskrit. We can also call her Mulaprakriti at the same time. Mula means “root.” She is the root of nature, which is the space.
 
Remember in the Book of Genesis, “the spirit of God hovered above the face of the waters.” Or it says in Hebrew, the רוח אלהים Ruach Elohim hovered above the face of the waters, the face of the deep, meaning the space, and then God said “Let there be light, and there was light.” So working with the waters is precisely how God created the light within. 
 
Although there is a cosmological relationship to this myth, more importantly it refers to how we develop psychologically, spiritually. The waters are precisely those Ethers, the vital forces of nature, which we have in our sexual glands, and when we know how to work with our inner Being, the Spirit, the Ruach Elohim, God can create light within. God can awaken the consciousness.
 
Again, that light is developed by working with those waters known as Ether. Some call it Akash. It has different names, and we find it precisely within our sexual glands, because if you are familiar with Hinduism, the yogis, they teach the base chakra, the base of the spine is known as Muladhara. It is the abode of Prakriti, they say. It is the abode of the Divine Mother. So relating to Hinduism, the energies of God, the Divine Mother force known as Kundalini, She is Prakriti within us that can awaken and ascend up our spinal column when we know how to work with those energies, known as Ether. Or, we could say Akash, another term for that.
 
Question: How do you exactly work with those energies, so as to activate them?
 
Instructor: To awaken sparks of that force, one can work with mantra, but specifically we refer to the necessity for what we call scientific chastity.
 
People think chastity simply means to abstain from sex. It really means purity within sex. If one is single, one can practice exercises of pranayama. We have them available in our literature [see the lecture Pranayama and Sexual Transmutation], but also mantras help stimulate that energy in order to channel those forces and we can awaken sparks of that fire.
 
The only way to fully awaken the Kundalini is precisely in a matrimony, which we could not explain in depth today, but it is the union of man and woman, sexually speaking, in which the most powerful forces of God, the fires of creation, can give birth to the spirit. As Jesus said, "that which is born of the flesh is flesh." Meaning: if one copulates in the normal fashion, one can give birth to a child, a physical child. “But that which is born of the spirit.” In the same sexual act, we can develop the spirit if we conserve that energy and we don't expel it, meaning: to not reach the orgasm, specifically.
 
Question: When a woman is having her cycle or time of the month, it is dangerous to work with the pranayama, right? 
 
Instructor: Women, when they are in their menstruation cycle, should not mantralize, should not transmute. Just to meditate, because it is a natural process in the female body that needs to expel negative substances from the body. It is a natural process for women because the feminine body is more receptive and receives energies and needs to purify every month. During that process, women should only meditate. Do not mantralize. Do not transmute.
 
Question: Not even mantralize?
 
Instructor: You can, but physically the vocalization is a special creation that occurs when physically mantralizing.  So, not to do pranayama, not to do that, but to pray. One can pray, one can meditate during those times, because the body needs to clean itself basically. 
 
So Prakriti is precisely within that chakra known as Muladhara. Dara means “foundation.” Mula means “root.” As I mentioned with some of the exercises, we seek to awaken that fire. So that fire, like in the Allegory of the Cave, can illuminate us, so that we can leave the mountain, leave the cave, and ascend to the highest realms basically speaking.
 
Question: Is the Kundalini force both within the sexual organs and the root of the spine?
 
Instructor: The Kundalini is a serpent fire that is coiled three and a half times in the Muladhara Chakra. It is at the base of the spine. But we have that energy active in our sexual organs basically, and so when we know how to work with the Divine Mother, we can awaken our consciousness. So again, this energy is in space, but we also find this energy within our sexual glands. 
 
Samael Aun Weor states in one of his books of astrology,
 
"Prakriti, the Divine Mother, is the primordial substance of nature. Several substances, different elements and sub-elements exist within the universe, but all of these are different manifestations of a single substance. The Great Mother, the Prakriti, the Primordial Matter, is the Pure Akasha contained within the entire space.” ―Samael Aun Weor, Practical Astrology: The Esoteric Treatise of Hermetic Astrology
 
We sometimes say Akasha. We sometimes say Ether. Really they are synonymous.
 
“[...] Millions and billions of universes are being born and dying within the bosom of the Prakriti. Every cosmos is born from the Prakriti and is dissolved within the Prakriti. Every world is a ball of fire that becomes ignited and extinguished in the bosom of Prakriti. Everything is born from the Prakriti; everything returns to the Prakriti. She is the Great Mother." ―Samael Aun Weor, Practical Astrology: The Esoteric Treatise of Hermetic Astrology
 
So just as we have Divine Mother space, we also have the Divine Mother as a serpentine fire within our coccyx.  
Again, we have another image of space representing the forces of nature, divine nature.
 
Question: How does one activate the Merkabah?
 
Instructor: The Merkabah, which is a chariot of the initiates, is a representation of what we call the solar bodies. These are vehicles that can express the energies of Christ here and now. Christ knows that if it tried to incarnate within a person who did not have those vehicles within, that person would be obliterated.
 
Question: Even if they are spiritually awake? 
 
Instructor: Even if one develops the consciousness, one is at another point to walk the path of initiation to create what we call the solar bodies. So many people, they talk about the astral body, mental body, but the truth is that as we are now, we typically possess what are called lunar vehicles: vehicles that we inhabit when we dream, that were given to us by nature. But we need to create a superior type of vehicle, which is only possible through alchemy or the perfect matrimony.
 
Question: Merkabah is activated... Is that the same effect as the Kundalini?
 
Instructor: When we awaken the Kundalini and develop it up the spinal medulla, not only within the physical body, but the vital body, the astral body, the mental body, the bodies above, that creates what we call solar bodies. So, the Kundalini force, the Divine Mother can create those vehicles of soul. 
 
Question: Even though they are one, but they are still different?
 
Instructor: We could say they are different aspects of ourselves, just in the same way that our thoughts are dealing with our emotions and our body. We have the distinctions, but usually they interpenetrate in such a way that we don't know the difference, but that's why we need to awaken ourselves consciously so that we can differentiate between thought, feeling, emotion, sensation, etc.
 
Question: And the Kundalini expands your consciousness?
 
Instructor: It can give us greater capacities for awakening. Yes.
 
Question: The Merkabah does the same thing?
 
Instructor: The Merkabah: having solar bodies, can give oneself capacities to experience superior dimensions. The Merkabah are the solar bodies, the vehicles that can take us up to God.
 
The way that we develop those vehicles is precisely by working with this primordial root matter. We call it Ether. We call it Akasha. We call it Prakriti.  And so, this energy is really the root of all cosmogonies, not only in the physical universe that we know of, but also even in our internal universe. We need to create our own spiritual, we could say world, from the chaos. That chaos is precisely in reference to our own energies in our body that are untamed, and also our mind, because like it says in the Book of Genesis "and the world was without form and void and darkness was on the face of the deep." That darkness is our own mind. But if we know how to work with the energies―we call Akasha, we call Ether, by working with the breath,  the spirit that floated above the waters, working with our breath, with mantra, with pranayama, or working in alchemy in a marriage―those energies can create our inner universe.
 
“What is the primordial Chaos but Æther?  Not the modern Ether; not such as is recognized now, but such as was known to the ancient philosophers long before the time of Moses; but Æther, with all its mysterious and occult properties, containing in itself the germs of universal creation. Upper Æther or Akâsa, is the celestial virgin and mother of every existing form and being, from whose bosom, as soon as “incubated” by the Divine Spirit [the Ruach Elohim as I mentioned], are called into existence: Matter and Life, Force and Action. Æther is the Aditi of the Hindus, and it is Akâsa.  Electricity, magnetism, heat, light, and chemical action are so little understood even now that fresh facts are constantly widening the range of our knowledge. Who knows where ends the power of this protean giant―Æther; or whence its mysterious origin? Who, we mean, that denies the spirit that works in it, and evolves out of it all visible forms?” ―H. P. Blavatsky, The Secret Doctrine, Book I, Part II, Chapter III: “Primordial Substance and Divine Thought”
 
As I mentioned to you, this energy has created the universe: the worlds, the stars, and we precisely carry the same power within our sexual glands. So as Mulaprakriti in nature, we find as the Hindus teach us, the Prakriti is in the base of our spine and our sexual organs, which when we know how to work with the different practices of the tradition, we can awaken that fire and therefore illuminate our Christmas tree. We could say our spinal medulla as well, because if we take the Tree of Life and you put it on a person, the middle column refers to the spine, because the spine of a person is the Tree of Life. Without that one cannot exist. The spine also refers to willpower. Like we say, if this person has no spine, basically it is a kind of rude condemnation of another person.
 
Question: When you say illumination, you mean enlightenment right? 
 
Instructor: Yes. 
 
Question: Does the Merkabah, the Kabbalah bring the same effects as that?
 
Instructor: Merkabah is just a vehicle. It can transmit higher energies. Now, if one has those bodies, one has an extra benefit to be able to transmit more force, but what is necessary is to still, discipline the mind. So, it is a medium that can help. It is not an end in itself. 

The Elements of Nature

When we talk about the Ether or Akash, we talk about how it relates to our physical body as well. We are discussing the nature of this energy within the cosmos, but also within our physicality. This Ether, Akash, is what manifests in this physical plane as the different elements that we experience.
 
We have Sanskrit terms. When the Akash modifies itself to manifest in the physical world, Akash, when it is petrified, when it becomes solid, it forms the Earth, known as Prithvi.
 
When that Ether condenses as a fluidic substance, it becomes the water, Apas.
 
When the Akash is in an igneous, flaming state, it becomes Tejas, which is fire.
 
When it becomes like fluidic and gaseous, it becomes Vayu, air.
 
This is just one level in terms of nature. We have these principles known as tattvas, modifications of that force, Ether, within nature. Also, importantly, we have these forces in our body, which we need to work with to help us, we could say, awaken our consciousness.
 
These elements relate to different aspects of our body, of our psychology.
 
Prithvi relates to the physical body, is our Earth.
 
Apas, the waters, pertain to our seminal fluid, any fluids in our body, that help with the process of the endocrine system, the nervous systems.
 
The waters that circulate in our body, as in our blood, which is a vehicle of fire, Tejas. The fire relates to heat, even combustion in our body. Many processes like catabolic and metabolic states, breaking down of waste in our body, etc.
 
We also have Vayu related to our breath, which gives us life in every instant.
 
The Akash precisely pertains to a fire that permeates all of that, all these elements within our body, but most precisely within sexuality.
 
We say that the Kundalini is Akash: that mysterious fire of the Divine Mother is Akash. She is the fire of creation. 
 
Question: Those are Hindu words, right?
 
Instructor: Yes, we could say Sanskrit, more precisely, but you know, it's not my intention to go much more in depth, but we state that in order to preserve the health of our physical body, we need to consume elements that are beneficial for our psyche, basically. So different foods have different condensation of these forces. Grains have a lot of Prithvi, meaning Earth, or legumes, beans, things of that nature. It is good to consume elements from these different forces, the tattvas, to help balance our psychology, to create a more harmonious energy in our body. 
 
We have Apas, which we find in fish, specifically, because the fish of the sea, they channel the waters of the earth and the cosmos. The energies that enter the planet and enter the waters and strengthen those animals, the fish. So, it's good to consume fish in balance in order to consume that element Apas, which helps us to control the waters of our body.
 
Just as the Prithvi, consuming grains in moderation, helps to strengthen our body, we have Tejas, which we find in red meat which, as you know, red meat has what we call fire, because it is energy. It is good to eat in moderation. But if one is vegetarian, that is acceptable. But if one wants to have a little bit more fire, particularly for work in alchemy, the perfect matrimony, one can consume red meat in moderation. Usually, no more than a palm full or the size of one's palm once a week, typically, we say.
 
Then Vayu we find within grape juice. Not alcohol, but it is better to drink grape juice, the non-alcoholic element. This is represented by the eucharist. 
 
We consume these elements in our diet because it helps to give us strong energies. Our diet helps feed our spirituality basically, and so in studying the science of consciousness, we study that all these forces manifest in our bodies so as to take advantage of them. Those who are lacking a certain elements should learn to harmonize the body by consuming in a balanced way, these different elements. It is these elements that we consume, the air we breathe, the food we eat, whether grains, meat, fish, legumes, grains, etc., that is going to be transformed in our body precisely as what we call the seminal energy.
 
This energy has the capacity to awaken ourselves spiritually. It is represented as the Tree of Knowledge in the Book of Genesis, that forbidden tree that was commanded of Adam and Eve not to eat, meaning: not to indulge in the passions of sexuality, but to know how to use that force wisely, which we explain is in relation to the doctrine of chastity, purity.
 
So precisely our sexual energies are the Akash, and that energy awakens in us when we know how to work with mantras, vocalizations, exercises like pranayama, working inter-nostril breathing, activating those energies through prayer, meditation, and work with breath, because just as the breath the spirit of God hovered above the waters, so too must we work with our own breath―breathing with sacred sound―in order to activate those forces.

The Four Ethers

Lastly, we are going to just explain in brief how the Ether can be divided also into four, in relation to our psychological processes, as well as physical.
 
We talked about how the Ether manifests as the four elements, but also we are going to explain these four ethers as they are explained in the Bible.The Bible talks about the four rivers of Eden. These are what we call the four Ethers. So those four rivers are Chidekel (the Tigris), Pishon, Gihon, and Phirat (the Euphrates) in the Bible. They represent what we call the four Ethers. This is also another way of looking of how the Ether manages our organism: how the Ether in itself can help us to understand our psychology.
 
So we have the Chemical Ether:
 
“The Chemical Ether is related with all the processes of organic assimilation and nourishment.” ―Samael Aun Weor, Sexology: The Basis of Endocrinology and Criminology
 
All of our physical processes in our body, digestion, consumption the breaking down of fats, production of bile, biochemistry in our body, is related to the Chemical Ether.
 
“The Ether of Life is related with the reproduction processes of the race.” ―Samael Aun Weor, Sexology: The Basis of Endocrinology and Criminology
 
This is the energy that gives life through procreation and creates a child, but we have also two superior ethers related to our perception. They are known as the Luminous Ether and the Reflecting Ether.
 
“The Luminous Ether is related with the processes of sensorial perception.” ―Samael Aun Weor, Sexology: The Basis of Endocrinology and Criminology
 
How we perceive physically depends on the health of this Ether, which is luminous.
 
“The Reflecting Ether is intimately related with the faculties of memory, imagination, willpower, etc., etc.” ―Samael Aun Weor, Sexology: The Basis of Endocrinology and Criminology
 
So Luminous Ether pertains to our physical perception, but Reflecting Ether pertains to our spiritual perception. As I have been mentioning, these ethers and forces, they help us to channel the consciousness. They help us to manifest consciousness, and we mentioned in passing, some exercises that one can use to work with that force in order to awaken the consciousness.
 
When talking about these four Ethers, if you are familiar with Merkabah, Max Heindel, another occultist, he explained that two superior Ethers need to be separated from the inferior Ethers. This is the meaning of the Bible when God said “Let the waters be divided into a heaven and to the lower firmament.” These two Ethers are separated, or purified or elevated, especially within a matrimony, by working with one's partner, connecting sexually with love, purity, and devotion to God, and never wasting that force, never expelling it through the orgasm, specifically. The Luminous Ether and the Reflecting Ether are strengthened and they help to form what is known as the vital body, or the beginning of the Merkabah, we could say.
 
These energies and forces explain many of our physiological processes, but also, when we talk about these forces, we emphasize that they aid us towards awakening spiritually. We have practices of meditation, of concentration, which are strengthened when we know how to work with these forces within us.
 
Audience: People who have true astral projection, it is mandatory that they separate the higher ethers from the lowers...The lower Ethers must remain in the physical body and your spiritual practices...
 
Instructor: Those higher ethers pertain to our perception and can illuminate us within the internal planes. So if we want to have experiences out of the body, working in the dream state, it is necessary to work with that vital energy. We do it through mantra, pranayama, some of our yoga practice. One thing Heindel mentioned that was a bit incomplete was that he said that in order to create the so called To Soma Psuchikón, the bodies of the psyche, one needs to just separate the ethers. That is one step. There is a deeper process that we have mentioned elsewhere in which one creates these spiritual bodies, but that is another topic in itself. 
 
But the ethers are important. We talked about many things, space and time, how our illusions of perception are based on the misperception of our psychological states, but in order to access the higher regions of spirituality, we must learn to conserve our energies and work with them through a spiritual practice, specifically. That energy is what is going to allow us to perceive. Without fire, we do not have that power, the energy. We cannot perceive light. Only from fire comes light, as represented in the myth of the cave by Plato.

Questions and Answers

Question: Merkabah… you ever hear of Drunvalo Melchizedek?
 
Instructor: Someone who calls himself Melchizedek?
 
Question: Drunvalo Melchizedek. He has a school called School of Remembering, and he teaches how to remember, how to activate the Merkabah. Do you know anything about that?
 
Instructor: Precisely we talked about the perfect matrimony in order to develop these vehicles of the soul. The Merkabah is literally a chariot that Ezekiel was taken on in order to experience the highest realms. So those are what we call solar vehicles, which we emphasize are only created in the sexual act. But not in the common way, because as Jesus of Nazareth taught, “You must be born again of water and spirit.”
 
Water is the Ether or Akash, that substance in our body that we can give birth to the spirit―born of the wind and the spirit. The wind is working with our breath, with mantras such as in the perfect matrimony. When uniting with our partner, one is sexually connected and never spills that force. Otherwise if one ejaculates that energy in the orgasm, one is expelled from Eden.
 
As mentioned in the Hebraic myth, Eden is a Hebrew word that means “bliss.” The ultimate bliss between a man and a woman is, sexually speaking, when they are united. But if they do not know how to control that serpent, that fire that is awakened in them, if they expel it, that serpent goes down and forms what we call the tail of Satan. But if that serpent is tamed, that sexual passion is controlled and transformed, it rises up the spinal medulla only in accordance with moral rectitude, work in the heart, controlling and annihilating anger, pride, vanity. The Divine Mother is that fire, that Kundalini force that can create the solar bodies, the Merkabah, but only if we are working on ourselves, meaning: we are meditating and trying to comprehend our faults. Otherwise, we take that energy we feed it to our desires, and that is bad.
 
Question: Does this presume that you have to use some type of force over that energy to negate, again, the erotic element involved? It is common in sex. You have to neutralize that to make sure there is no ejaculation and to keep it spiritual. This could be a test in itself. 
 
Instructor: We call that energy Lucifer. People think it is some guy in a red suit with a pitchfork who is living in a kingdom of brimstone and fire. Lucifer literally means luci ferrus, “bearer of light.” The fire is that serpent, that sexual power, which is very tempting to indulge, in that pleasure, and to waste it. But the Lord in the Garden of Eden said, “Do not eat of that fruit,” meaning, do not culminate in the animal orgasm, symbolically speaking. Otherwise, you'll be  ejected from Eden.
 
That energy, if we conserve it, if we control it and dominate it, it will rise like in Moses' serpent upon a staff. That staff is the spinal column. When that serpent rises inwardly and upwardly, it forms, it illuminates the Tree of Life, out body, our psyche. That creates the Christmas tree. When Moses, representing the willpower of an of an initiate, who is dominating the sexual energy, he can then go to Egypt and try to free his people.
 
It is not just physically a group of people in the Middle East that existed. Instead, it refers to the parts of our soul that are trapped in ego, in suffering. That energy has the power to create or destroy. 
 
Question: You mentioned willpower, which you also said has to do with the heart, Tiphereth, is that correct? 
 
Instructor: Yes, Tiphereth in the Kabbalah is the heart, the human soul. 
 
Question: When you are saying matrimony, are you meaning a man and a woman married, or two partners in love? 
 
Instructor: I am saying in terms of what a real matrimony is, and this is a good question. Samael Aun Weor stated that a real matrimony is decided between the two Beings of the couple and that a marriage only consists when a couple is in love and they live in a legitimately constituted home. Some people have tried to interpret this as: you have physical papers that you are married. But elsewhere he stated, you know, this contrivance of physical papers and marriage papers and all that conflict and all that difficulty, is really superficial and meaningless.
 
When a man and woman unite sexually, when they love each other, that is marriage. They are united sexually through that bond. That energy is so powerful that it unites them through eternity. Therefore, the one who decides the married couple is really God within. If we have our partner and we are living together, but we are not necessarily married and have papers, that is not important. What is important is that the Being within us has decided that this is our partner and that we work with her. A real matrimony is dependent upon the will of God, not on papers. 
 
Question: So you are talking about partnerships. Not necessarily a man and a woman being married with papers. 
 
Instructor: When we talk about matrimony, we mean sexual connection. To be sexually connected is to be married. That is a bond that cannot be broken. It is very serious. If we have a partner and we want to work with this energy, it is what can unite us with God.  As taught by Jesus, the cross is the path of the cross, basically. The phallus is the vertical beam. The uterus is a horizontal beam. It is through that energy in which we can die to our most horrible defects, which is symbolized by the Passion of Jesus bearing his cross and suffering what he did. So that's another topic, but matrimony is really when two beings love each other fully, even if they don't have physical papers―that they're married. What is important is that one has love. If there is no love, then papers mean nothing. Papers are a necessity in these times, you know, for tax purposes, but at the same time, it is not the most essential thing.
 
Are there any other questions or comments?
 
Question: You said that with Merkabah you can experience higher realms of consciousness, right? Does the Kundalini does that as well? 
 
Instructor: They are related. So, the solar bodies are precisely when that sexual fire rises up the spinal column to the brain and then to the heart. So when that fire is fully active and manifest within that given body, whether the physical body, the vital body, the astral body, the mental body, or the causal body, that forms the Merkabah. The Merkabah is the vehicle of the soul. In order to express God fully, we need to develop those vehicles through precisely that work with these ethers that we mentioned. So that energy is what creates those vehicles through which God can act, and is literally the fire that illuminates that tree. So that body has fire only because of the Kundalini and that fire creates those vehicles. So that is what the Merkabah is
 
Question: That is why you said Christ cannot incarnate in you without those vehicles. 
 
Instructor: As I said, if the Being were to try to incarnate without the person having the vehicles, the person would be obliterated because the Being is the power of a galaxy, of a solar system, of a star. That is the power of Christ. It is that force which, if we want to manifest that, we need to work with that energy precisely.
 
Question: I wanted to talk about clairvoyance because that is something that I am trying to develop too, and I remember a particular time, it must have been a couple of years ago, but I notice that I kind of had the power to read those closest to me. Like their thoughts, and there was a particular time, this was when I was younger, when I was experimenting with hallucinogens and stuff like that in order to see different types of perspective. I remember a time my friend and I were on LSD and I looked him, and his face was melting, and I was a little freaked out and then he told me like a couple seconds later. He's like, it feels like my face is melting, and that really freaked me out, because I think for a split second I was in his mind and I was seeing something that, you know, I was seeing something before he even said something, and that kind of freaked me out. Now was that a kind of moment of clairvoyance, to be able to see or to hear someone else's thoughts?
 
Instructor:  We call that in that sense, but because of the involvement of drugs, we call it negative clairvoyance. It is a type of perception, but it is channeled through the mind, through desire. So, we do not suggest the consumption of drugs in any manner, but those substances awakened negative perception. So, like we talked about Eikasia, meaning the lowest state of consciousness, meaning just: sleep without dreams―there are those who take drugs and they awaken their consciousness trapped in the darkness, so to speak.
 
It is a type of Eikasia meaning “imagination.” You are perceiving images, but it is from unconsciousness. It is a type of perception, like animals that see at night, who are accustomed to that type of perception. We say that is negative and that is actually the type of perspective that demons have. Angels have positive clairvoyance. They see things objectively. They see the realities of the different dimensions without confusion and without any obstruction to their perception, but a demon learns the see precisely by using drugs and by alcohol or fornication, especially―the abuse of the sexual energy. They develop power in the mind to see in the mind and so it is another topic in itself, but it explains those types of perception. It is a perception that you have through the mind, but a negative one.
 
Question: But this is perceived through the pineal gland, right?
 
Instructor: We say the clairvoyance relates specifically to what we call the pituitary gland in between the eyebrows. As we mentioned a little bit ago about the physical body, our organs play an intimate role in our own internal chemistry, but also the working of spiritual forces. The endocrine system plays a role in terms of how we can perceive forces. So if we develop our heart we can learn to astral travel. If we develop the pituitary gland between the eyebrows, that can help develop clairvoyance. We have different glands like the thyroid related with throat and can help with we call clairaudience: learning to hear psychic sounds, such as in dreams or out of the body. So that gland relates to clairvoyance specifically. 
 
Question: So it’s the pituitary gland that is related to clairvoyance, but is the pineal gland more of a received?
 
Instructor: The pineal gland is a transmitter. When we transmit thought, which is a vibration, it comes from the pineal gland. We receive through the solar plexus. People call it telepathy or transience, the ability to communicate through energy. The brain is the transmitter, the pineal gland. The solar plexus is the receiver of a thought or vibration.
 
Audience: So people on the left hand path, when they want to get you over and over, they go for the solar plexus apparently. That is what you feel when they try to weaken you. There are people who can drain you.
 
Instructor: The solar plexus is where we store energy. It is like our sun basically. A good healthy intestinal tract goes a long way in spiritual studies. It may sound interesting. What does spirituality have to do with the body? But as we have been mentioning, the forces in our body can help us awaken spiritually, so the solar plexus has a lot of those solar energies, which we attempt to use in our practices.
 
Question: You spoke of the fourth dimension. What is that, in the astral plane?
 
Instructor: The astral plane is the fifth dimension. Yes, the fifth dimension is the mind, Netzach and Hod, the heart. The fourth dimension is the vital energy. Above that we have mental and emotional energy, or mental and emotional matter.
 
It is important to clarify, since some people, when they hear of astral projection, they think it is something vague. In fact, the internal planes are as material as the physical plane. They have a type of sustenance or matter or forces, which are tangible. The thing is we do not perceive that because we do not work with our energies, basically, but if we learn to work with transmutation, using our vital energies, the ethers, we can awaken the Luminous and Reflective Ethers, and they can expand in our consciousness, so that we can perceive these things. But the fifth dimension is the astral plane. Above that is the spirit, and Christ is the seventh dimension, beyond.
 
Audience: One more thing I wanted to bring up about the pineal gland. I remember the first time I came here, I was talking about how the presence of fluoride in water and food is, over time, has calcified that pineal gland. So, I did some research and I recently bought this thing. I am not sure you guys are familiar with the site Infowars. It has a site that has alternative news media, you know related to the government exposing the kind of things that goes on, but this thing actually works really well. It is fluoride shields. Its got like a bunch of organic things in here. Its got organic tamarind, zeolites, fulvic acid, shilajit, and organic cilantro, but this has honestly helped me when I try to meditate. Sometimes I cannot focus because I feel like there are too many thoughts. So with the calcified pineal gland, since you said, that is where your thoughts are associated, since it is calcified, it would also mean that it would be harder for you meditate because of all the other thoughts that are in your mind and you can't really think about your one true self because of the calcified pineal gland. 
 
Instructor: I would say that a healthy body is a healthy mind, but do not get so worried about, “I can't meditate because my pineal gland is calcified.” If you feel like you have suffered damage to your pineal gland, and most of us have, I do not know so much about the substances you are mentioning, but I do know that when you work with transmutation of your sexual energies, and you raise that energy, inward and upward to the brain, it illuminates the mind, and there are some studies, based on Kellogg, we have available on our website, that explain how the hormones of our body are intimately related with our sexual energy, our sexual matter.
 
So, we conserve the semen, the seminal matter, and transform it into energy, those transform into hormones and can nourish the pineal gland and regenerate the brain. So the greatest composers, artists, musicians, philosophers, they had illuminated minds, meaning that their brain was seminized we could say. Their semen was cerebralized.
 
There is an intimate relationship between the waters of sex and the waters of the brain. This is the meaning of this mysterious name מִרְיָם Miriam, because the letter מ M [in Hebrew] signifies water. Miriam is the Divine Mother, water below and water above in the brain: the two firmaments mentioned in Genesis. So, if you have a healthy body, you have a healthy mind.  We all suffer some problems in our bodies because of past mistakes, but the thing is to take advantage of what we have now, and not to fret over it, but to work with that energy within the body called the Kundalini force or sexual energy.
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<![CDATA[How to Conquer Heaven]]>Sun, 10 May 2020 20:45:08 GMThttp://chicagognosis.org/transcriptions/how-to-conquer-heaven
This is a transcription of an audio lecture from Beginning Self-Transformation, originally given live at the Gnostic Academy of Chicago:
 
The path of Gnosis is a path of revolution. This revolution has nothing to do with physical war, argumentation, debates, or overthrowing the government. The type of revolution we seek to fulfill is not against any external system: no political party, no religion, no particular philosophy. This is a profound, intimate matter of how we transform ourselves: the internal psychological causes of suffering.
 
As we are now, we are afflicted beings filled with tremendous suffering. We are very complicated, filled with confusion, despair. The status quo, the accepted beliefs of numerous religions, institutions, dogmas, do not produce radical change.
 
What matters is a transformation of our psychological states This is the result of the practice of meditation.
 
The me, myself, the “I,” is the origin of suffering. This is the fundamental basis of every religion. If we wish to reach heaven, to rise to a superior level of being, it is essential to renounce and eliminate the ego. No matter how noble our aspirations, our intentions, our beliefs, our accepted codes of morality, conduct, beliefs, theories―none of these matter if we continue to indulge in thoughts and feelings of hatred, resentment, pride, morbidity, negativity, that multiplicity of selves, defects, egos that we have discussed in this course.
 
In truth, the Essence, the soul, must wage a holy war. This is the spiritual significance, the esoteric meaning of a very misunderstood doctrine known as jihad, from the Arabic Mujahidah. It means to strive. It is the striving against our defects, not against people of different faiths.
 
We strive against our ego when we self-observe. When we contemplate each defect’s thoughts, feelings, impulses, when we restrain and transform negative ways of being through serenity and comprehension, when we face terrible ordeals, circumstances, obstacles, crises, sufferings, we must transform all of it with equanimity. This is how we balance the scales of the law, as we explained previously in the lecture on Karma.
 
No prophet ever taught that the path to divinity is a matter of accepting a doctrine with the mind or sentiments. That is a novelty invented by people who seek evasions, those who do not want to annihilate the ego, desire.
 
In truth, redemption is a matter of revolution, going against the psychological current of desire in the mind, in ourselves. Look at humanity! The incredible suffering, the affliction, the misery. If people knew the path out of suffering, there would be no addiction, chaos, confusion. Despite the fact that people's minds and hearts are sick, diseased, deteriorating, filled with ego, with conditions, we all like to believe that we walk upon the path of salvation and success. 
 
The time has arrived to analyze the facts, to examine the reality of this crisis, this global dilemma, which is the result of the degeneration of values, the loss of the spirit, the complete moral bankruptcy of both East and West.
 
We have to examine our minds. Remember that Immanuel Kant stated, "The interior is the reflection of the exterior," and vice versa. So, let us look at ourselves and be honest, to see whether we do not have within that which we blame in others.
 
Are we free of anger? Are we free of lust? Are we free of pride, selfishness, greed, vanity, laziness, pessimism? If we are not, then we are afflicted with ego.
 
And here is the reality that no one likes to accept: the ego cannot enter heaven. People think they can worship and believe in a religion, and yet they continue to lie, to fornicate, to adulterate, steal, and even kill―even if only in the mind. That is the ironic part. We think we can do whatever we want in the mind and that there are no consequences.
 
Yet Jesus stated in the Book of Matthew:
 
"You have heard that it was said by them of old time, thou shalt not commit adultery; but I say unto you that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." ―Matthew 5:27-28
 
This is because such desires thrive within the subconsciousness. They are not visible on the surface. But regardless of this fact, we have to go into the mind to eliminate, because as stated in 1 Corinthians:
 
"Be not deceived, neither fornicators nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." ―1 Corinthians 6:9-10
 
No one can enter the superior world with desire. If we wish to enter the great mysteries of our inner Being, we must no longer vibrate with degeneration: to not generate, to not create the spirit inside. We must eliminate the ego.
 
As Jesus stated in the Book of Matthew:
 
"Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction; and many there be which go in thereat. Because straight is the gate and narrow is the way which leadeth unto life, and few there be that find it." ―Matthew 7:13-14
 
As Samael Aun Weor states, "The opium of theories is worse than death." Because with physical death we have the opportunity, possibly, to acquire a new vessel according with the law of transmigration of souls. And yet, to be diluted by theories, to waste our time, is to not develop anything, so that we lose this precious opportunity, this body that we have.
 
And so humanity believes in divinity, yet it does not know the truth, the Being, from experience, from having personal Gnosis.

​Revolution, Salvation, and Conscious Faith

It is the weakness of the modern religious and spiritual mindset to conflate belief with action. The Abrahamic religions: Judaism, Christianity, Islam, pay special attention to the role of belief in religious matters, that through adherence to a moral code, a belief system, that one is saved.
 
Salvation is not a matter of belief, of thinking or feeling a particular tradition is true. Salvation is the result of conscious works and voluntary sufferings.
 
The consciousness must be activated, not the mind. The mind, intellectualism, theories, do not originate lasting psychological change. Believing in one religion one day and rejecting it the next does not transform our situation. It does not change our level of being, how we relate to the world. It does not change the problem of suffering, of having desire, affliction. Only activating the consciousness provides real change. 
 
As stated by James in the Bible: "Faith without works is dead."
 
We can believe what we want. We can accept any religious philosophical doctrine with our intellect. We can belong to a particular group, a religious organization, an institution, yet that does not guarantee anything. It does not redeem the problem of suffering. It does not guarantee reunion, religion, religare (in Latin) with the Being.
 
Examine the reality. People have believed in God for thousands of years, and yet such beliefs in ideas, dogmas, codes, do not transform the daily problem of the ego. The ego, the “me,” “myself,” the “I,” is the originator of pain. And it is the ego that creates beliefs, ideologies, concepts, arguments, theses, antitheses, metaphysical speculations, etc.
 
It is the mind that speculates about what it does not know. It deals with abstractions and divine principles in the memory. It does not know anything about the data stored in the mind. The intellect simply is a receptacle of information, whether from the senses or from rationality.
 
The intellect cannot know the Being. It is the awakened Essence, the Inner Mind, that knows through Gnosis, direct experience.
 
So, we can believe in God, but it does not mean we know the divine. The mind can never know anything about reality, the Being, the divine, because the ego is subjective. Even in this definition of “me,” “myself,” “I,” it does not know the universality of Being: the ontological nature of our true identity, which is universal, cosmic.
 
God, as an anthropomorphic representation of man's concepts, its projections, does not exist. This is why Friedrich Nietzsche, the author of Thus Spoke Zarathustra, very wisely stated, “God is dead.” That God does not have any objective reality. It is a construct, and instead of knowing the truth, humanity warships concepts, intellectualism, debates.
 
We do not like to use the term God so much in these studies, because there is too much baggage associated with this term. Instead, we always refer to divinity as the Being, to consciousness, to divine experience. Divinity as we have stated, is the Being, the presence, a form of consciousness, which goes very far beyond our concepts of good and evil―beyond the body, sentiments and mind. The Being constitutes states of internal reality, the plenitude, the supreme joyfulness of Being: the liberated. 
 
Liberation is a state of mind. It is not a concept, but it has to be developed. These states of consciousness, these supra-conscious states, these levels of being, can only be developed through work―not through ideas, not through concepts, not through beliefs―no matter how reverent, how ancient, how profound the tradition. Because belief in divinity is passive. It does not require any effort on our part to believe in a religion or to accept a doctrine with a mind.
 
However, faith, conscious faith is profoundly different. It necessitates a tremendous conscious activity. It requires incredible intentionality. It is founded upon great ethical disciplines and psychological work upon our most intimate defects, errors.
 
In Gnostic terms, faith is the direct conscious apprehension of mystical truths through the awakened experiences of the soul. We call these astral travels, out of body journeys, jinn states, profound meditations. Gnosis, as the conscious mystical experience of the truth, is synonymous with real faith.
 
Faith is what we perceive from experience, not what we think. But to have that faith, that conscious knowledge, that Gnosis, we have to work, to strive, to fight incredible, heroic battles against the ego.
 
Gnostic soteriology, the doctrine of salvation, is very distinct from the beliefs and interpretations of scholars: the intellectuals who read, but do not know, whom Samael Aun Weor calls “learned ignoramuses”―people who are very intelligent with the intellect, but who have no conscious wisdom because they are asleep.
 
We can study Gnosticism as a purely scholastic endeavor without a profound practical basis: the actual effort to meditate. We achieve salvation, entrance to the heavenly worlds, the Tree of Life, through the death of desire, which is synonymous with ego―not by satisfying our pride, our vanity, by memorizing scriptures or religious texts. To annihilate the ego requires tremendous sacrifice, profound ethics, incredible purity. In truth, it is a psychological revolution.

Myth, Idolatry, and Modern Culture

The difficulties of reaching heaven, the Being, have been symbolized by all of the great wars in every single mythology and religion―the conflict between gods and demons, which is not exclusively external, but internal.
 
Ancient mythologies are not superstition. They are symbols. They are practical teachings of psychology. Each myth, each sculpture, statue, artwork, embodies spiritual and psychological principles, truths, archetypes, about the spiritual path, the psychological rebellion of the Gnostics.
 
Truly, it is the disgrace of modern archaeology and scholarship to assume that the ancient civilizations were stupid―worshipping literal statues, idols. Such assumptions demonstrate a profound ignorance of the path, and it reveals the arrogance of modern science, which is the new priesthood. They assume that they are wiser than the previous civilizations.
 
The reality is that our modern society is idolatrous. People in America and the East, everywhere, worship idols, false gods, which are, in truth, concepts, beliefs, negative psychological states, animal desire. Idolatry is present through our modern fascination with extortion, manipulation, and violence against others. We gorge on television shows based on sarcasm, based on rape, based on lust, deception, blood and crime. We venerate criminals as heroes. We respect anger. We defend intolerance. We follow religions that teach us to like some people and hate others, to kill in the name of God, to tolerate and applaud behaviors that go against conscience. We deify the ego and have the audacity to blame God for the state of humanity in the world.
 
Regardless of anyone's beliefs, their religion, humanity worships degeneration. The evidence is everywhere: violence, prostitution, slavery. Our culture, from the Latin “cultare,” cultivation, is pure idolatry. It truly is a satanic cult. It does not refer to venerating statues of false gods from so-called “Pagan” religions. It is to worship the petrified crystallizations of the ego, because remember, the ego is a shell. It traps the Consciousness. And we need to liberate the consciousness by removing the shells, which in Hebrew is Klipoth, hell. 
 
The ego is hell: anger, pride, self-esteem, vanity, lust, sexual gratification, these are states of suffering. These are all the things that modern culture tells us to worship, but in reality, this is completely negative.
 
In relation to the symbolism of religious mythology, Satan is a name or term that scandalizes, amuses, terrifies many people. This term is actually Hebrew. שטן Shaitan means adversary. The adversary of the Being is not anyone external. It is our own ego, our desires that we have to fight against.
 
Sadly, despite the beliefs of very devout Catholics, Protestants, Jews, Muslims, Buddhists, Hindus, etc., people never question how their own internal states produce conflict, suffering for themselves and for others. People fear the myth of Satan but not the reality of their own Satan, the mind. Instead of worrying about entering the afterlife, we should be more concerned with making a paradise on Earth, not a hell. We do so through our deeds.
 
"For by their fruits, you will know them." ―Matthew 7:20
 
In truth, we all like to think we are advanced, that we are holy people. We may love spirituality, religion, esotericism, mysticism, divine philosophy, yet the fact is, for most people, they love fornication and adultery more. The fundamental requisite of religion is chastity, but because people love lust, they love the orgasm, they discard this aspect of their tradition, which is symbolized in every faith. And because of this, they think they can enter heaven, but they cannot.
 
Neither fornicators, nor adulterers shall enter. Desire, the ego, can never enter heaven. And so, this type of mentality is symbolized by Judas, who betrayed Christ. He represents for us an ego that loves scripture, loves divinity, loves Gnosis, loves spirituality, loves Christ, but betrays the Being to fulfill desire. 
 
This is why every single religion has degenerated from the original teaching, the Gnosis of the prophets. Time and again, great luminaries or divine messengers come to humanity so as to provide the doctrine of how to conquer heaven, how to earn the right to be redeemed. This is the path of revolution. However, rather than revolting against their own ego, humanity fights to defend the ego to the death.
 
People have rebelled against divinity and over time, because of this, the original teachings become distorted so that it can satisfy desire. The Gnostic teachings, when given by the Prophets, resembles nothing today because people, rather than working on themselves, attempt to make religions palatable to the ego.
 
This is why Jesus warned of the leaven of the pharisees who take the Christic teaching and adulterate it. They fill it with yeast, so that the original bread of wisdom, that could feed the soul, inflates. It is symbol of trying to make the teachings different, acceptable to the masses to satisfy spiritual gluttony.
 
It is really strange: humanity both idolizes and persecutes the masters. People follow religions and yet they crucify, kill, torture, and poison the initiates. Isn't this absurd? This paradox. It is because people love desire and they hate purity.
 
All genuine spiritual teachings are hated by humanity because it is a revolution against every person's cherished beliefs and corrupted sense of self. People hate the Gnostic doctrine because it is a war against idolatry. 
We have to break the idols of the mind, those statues, those petrified conditions of egotism―that which keeps us in pain. But of course, with this, it is a lot of sacrifice. It takes tremendous self-reflection, sincerity, to not justify, to not evade the facts, to not repress what we see, but have the courage of Perseus to face the Medusa, to go to war against the Gorgon, the beast in our mind that we have created.
 
And remember, we have to not identify with the animal, because in the myth, those heroes who looked into the eyes of Medusa, became stone. They became trapped. By feeding desire, we become conditioned further. The way to escape or to conquer that beast is with the shield and looking at the reflection within, so that by seeing the image of the Medusa, one can confront it.
 
This is self-reflection. This is imagination. This is the awakened insight of the consciousness, and with the sword of comprehension, we decapitate the beast. This is how we overcome idols, the monster we have fed and nourished for many years.
 
By eliminating the ego, we vibrate in harmony with the superior levels of being. Yet, how many people are willing to do this? “To grab the bull by the horns,” says Samael Aun Weor. Instead, as you see in the Gospels and in the Book of Revelations, people worship the beast: the Antichrist, which is not a person. It is the ego, and the Antichrist is everywhere.
 
This is why John Milton, the great Gnostic poet, wrote in Paradise Lost:
 
“The mind is its own place, and in it self
Can make a Heav'n of Hell, a Hell of Heav'n.”
John Milton, Paradise Lost, Book I, ll. 254-255
 
The facts of our situation present themselves, yet we ignore them because the magnitude of suffering on this planet is staggering. No one likes the means to acquire heaven. We like the concept, but we do not like the work. This is the reality for most people. But if we are sincere about change, we will do so, not only for our own benefit, but for others.

The Heavens of the Tree of Life

And so modern society has divorced itself from the divine, the superior laws, the Tree of Life.
 
This is a map of superior states of being. We have been discussing Klipoth, the hell realms, the inverted tree: the shadow of the Tree of Life, the world of the ego beneath this main diagram in blue.
 
The goal of our Gnostic studies is to free the Essence, which is trapped in ego, the lower states of consciousness through tremendous inner revolution. 

As a result of involution, which is the complication, the unfoldment of spirit within matter, we descended from the unknowable divine, the Absolute―which in Hebrew is אין Ain, אין סוף Ain Soph, אין סוף אוֹר Ain Soph Aur―down these different modalities of being. This was with the expressed purpose of gaining wisdom and experience.
 
The Essence or the soul, the Buddhata, the seed of our Buddha nature, must self-realize, develop these 10 spheres and ascend up, back from the world of matter, to the spirit. We do this by working with these סְפִירוֹת sephiroth, which in Hebrew means “emanations, unfoldments.”
 
Why is this called the Tree of Life? Because it is how we have genuine reality, spiritual life. These spheres represent qualities of being, states of consciousness, as well as different levels of matter, energy, and perception―from the most rarefied at the top, to the most dense and crude below.
 
We are in Malkuth, the Kingdom, the physical body, the physical world.
 
Descent into matter was a mechanical process. It did not take any effort on our part. But now we have a very serious choice to make. Do we ascend this diagram through successive works of meditation, eliminating defects, developing divine knowledge? Or do we descend into greater states of conditioning, egotism, suffering? 

The forces of mechanical nature want to swallow us. Nature gives us life and takes it away. It is a machine, a mechanism. Through evolving processes, we have our conception, our gestation, our birth, life and development. But through devolution, we get old, we get sick, we decay, and we finally die―perhaps to repeat the process again, but without any cognizance.
 
This is known, as I had mentioned, as the Transmigration of Souls, which is a lecture you can study in our course on Anthropology and Cosmology.
 
This dynamic is very easy to grasp in our concepts, but from experience, people fail to understand what heaven and hell is.
 
When we feel happiness, altruism, compassion, conscious love―do we not feel lighter? More free? More spacious? Expansive?
 
When we feel wrath, hatred, fear, distrust, agony, envy, lust―do we not feel heavy and burdened? Weighed down in terrible pain?
 
The Tree of Life is the heavens, elevated qualities of being, like conscious love, like empathy, intelligence, wisdom, mercy. These are very high levels of being, which the soul can reach only when it learns to tune in at that vibration. But for that, we have to overcome the density of the mind.
 
It is a habit to feed anger, pride, resentment, gluttony. We have to go against this. To go against the mechanical. To confront mechanicity. To cease being a machine that constantly reacts to life, but without any intelligent effort. We escape these cycles of existence with profound intentionality and intelligent action.
 
So, all meditative traditions teach us that freedom is experienced when the ego is gone. And so, the annihilation of the ego is the origin of happiness. It is known as Nirvana, cessation of suffering. It is liberation. It is Moksha, self-realization, salvation, whatever name we want to give to that union with the Being.
 
As stated by a Sufi Master, Abu Sai’d,
 
“Wherever the delusion of your selfhood appears―there’s hell. Wherever “you” aren’t―that’s heaven.” –Abū Sa’īd in Ibn Munawwar
 
The Essence, the soul, belongs to the Being. You want to experience heaven, those blissful states, remove the ego, because the ego is the obstacle. The Essence, the soul, does not belong in hell. However, the reality is that we are there, not because of God, not because of religion, but because of us. Our will. What we chose.
 
In Paradise Lost, the greatest epic poem in English, Milton depicted the fall from heaven, how we fell, how we were expelled from paradise, a state of mind―not because of the Being, but because we chose to. We went against the laws of nature. And the law is the law, according to Karma. And because we broke the law, the divine levels of being, we brought ourselves into pain.
 
We suffer all the time because we rebelled against the Being. We do it all the time. We enjoy it. And our modern culture will teach us how to worship and feed that mentality.
 
But, you can look at the results. Look at the society we are in. This is the facts. What we need now is a revolution in our psyche.
 
We have a lot of energy directed in wrong behavior. It pushes us along a trajectory that is truly terrifying. If you awaken in the astral plane, and personally I have had the experience of asking my divinity to show me where I am going, especially since discovering the techniques in this tradition, I have been able to see what my fate will be if I do not eliminate anger, pride, etc. It is very disastrous. There are consequences to our actions.
 
So, if you think about it, if we spent most of our life feeding desire, it is going to take a lot more effort to counteract that, to go against the flow, so that we can change our trajectory, in the same manner that we are driving towards the edge of a cliff very fast. You need to hit the brakes hard so that you stop. You might skid for a little while, but depending on how well your brakes are operating, the situation could be tragic. 

And so, we need effort to change. We want to do this because we wish to ascend back to Pleroma, the heavens of the Gnostics, to redeem Sophia before the Archons, the hierarchies of the divine law, to balance our karma. But of course, every revolution is dangerous. It is terrifying. It is tremendous. We have to remember that, revolution of this type has tremendous consequences, because the physical body will go to the grave, but the soul, where it will go in nature depends on our cultivation of mind. 
 
And so if we wish to return to our divine origins, to our source of happiness, our own consciousness, we have to examine ourselves, to confront ourselves. 
 
This is why the Bible also explains:
 
“The kingdom of heaven has suffered violence, and the violent take it by force.” ―Matthew 11:12
 
This does not mean to approach the heavenly beings, the superior states of consciousness with agitation, with exertion. This type of super effort that we perform in ourselves is a work of equanimity, of serenity of mind, of concentration, of clarified imagination, self-observation, self-remembrance.
 
Obviously, murderers do not go to Heaven. But the warrior who renounces his or her defects and who conquers him or herself and eliminates anger, obviously radiates with peace, with sweetness. Only the humble can enter those regions.
 
So in your work of self-observation, how difficult is it to see and not act on anger, resentment, pride, fear, and most especially lust? How many of us in our studies have been successful in comprehending and eliminating self-esteem? Eliminating laziness? Gluttony?
 
The truth is that this work is very difficult. It is not easy to want to see contradiction in ourselves, to remove impurities through meditation. And it takes a lot of effort and a lot of suffering, voluntary suffering, to take responsibility for our mistakes. But people never like to question their “I.” They like to identify, to fortify, to feed the ego. It is easy. And because people like this, they want to be comforted by spirituality. They want to be told that if you simply believe in Jesus you are going to go to heaven. And yet the reality is that this is a war against ourselves.
 
But this does not mean we are morbid, pessimistic, self-flagellating people, that we harm ourselves, that we become depressed, angry, with ourselves. The reality is that we work on those defects with the purity of the consciousness, with the serenity and insight of a stable, serene Essence.
They say in martial arts, such as an Aikido, that if you want to subdue an enemy who comes at you aggressively, you have to be very serene. And the beauty of that art, philosophically speaking, comes from Zen Buddhism, and it relates to how if someone attacks you with a lot of aggression, you don't return it with violence, but you learn to redirect that energy back at them. And so, the only person that is hurting themselves is the aggressor. It is often considered a self-defensive art.
 
And so, the same philosophy applies to this principle. Perfect Zen, dhyana, meditative states, is a state of peace. You cannot conquer the mind if you are identified and filled with fear. Instead we have to be very diligent in being awake, remembering our Being. It is a state of peace. So that when those egos of fear, and violence, and hatred, and anger emerge, you can control it. But it takes effort. It takes tremendous calm: non-identification. But because this is very difficult, people don't like these studies.
 
Genuine spirituality is not comfortable. It is very frightening. It is not accepted by the multitudes because it is challenging. It means we have to renounce our beliefs, our identity, our religion, our mystical speculations. It is a result of great tribulation and sacrifice, the death of the ego and the painful labors and birth pangs of genuine virtue. 
 
Christ, the cosmic intelligence speaking through Jesus of Nazareth stated:
 
“Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.” ―Matthew 10:34

The Three Factors for Spiritual Revolution

All religions teach three factors for spiritual evolution, the awakening of the consciousness.
 
  • Birth: the creation of the soul and virtues through purity
  • Death: the elimination of impurity, animal desire, ego, defects
  • Sacrifice: selfless service and beneficial action for others
 
This is synthesized by a statement of the Buddha:
 
“Commit not a single unwholesome action, cultivate a wealth of virtue, tame this mind of ours; this is the teaching of all the buddhas.” ―Buddha
 
So these three factors are within every religion in different forms. In the Gnostic teachings, we elaborate on these methods for acquiring birth, death, and sacrifice.
 
For those who have been reading the writings of Samael Aun Weor, we see that they are vast. They always encompass these three factors in a variety of ways.
 
Many mantras such as O, OM awaken consciousness. You can read the many books provided on gnosticteachings.org, which have hundreds of mantras, sacred sounds [Such as The Divine Science]. We have works of pranayama [Kundalini Yoga and The Yellow Book], Sacred Rites of Rejuvenation, The Magic of the Runes, alchemy [The Perfect Matrimony and The Mystery of the Golden Flower], transmutation: all of these work with energy.
 
Birth is about harnessing energy with purity, with a liberated free will, so that it gives birth and empowers the consciousness, the soul.
 
We also learn to direct energy towards the disintegration of the animal ego. We do so especially through Retrospection Meditation. We prepare for this type of meditation by developing serenity and insight. Or, concentration, imagination, which we have been explaining in this course.
 
And then we sacrifice for humanity, in accordance with our skills, our character, our dispositions, our abilities. And also, more importantly our level of being. This requires that we take all that energy we accumulate through birth, through chastity: virtues, purity of mind, and from the death of desire, and we direct that energy of compassion to others. We seek to elevate the level of being of others.
 
Each factor cannot be separated. They complement the others. You cannot have birth without death. Neither death without sacrifice. When virtue is born such as chastity, it is because lust is dead. And we can only achieve the death of lust if we sacrifice our habits, our mental states.
 
We will talk about these three factors in synthesis.

​Baptism: The Birth of the Soul

The birth of the soul is symbolized by the Baptism of Christ, especially in the River Jordan. ירדן Jordan in the Hebrew means “descender.” It is literally the descent of spiritual energy from the top of the Tree of Life down into our body. Our body is a Tree of Life, or better said, our spinal medulla is the Tree of Life. It allows us to have existence. So this force of divinity, the pure waters of life, descend from the top of the Tree of Life, from our brain, down into our sexual organs. The energy and spiritual force of creation is condensed and materialized in our semen, whether we are male or female.
 
We have either sperm or ovum. This is the matter that contains the creative Genesis of every planet, of every divine being, of every cosmos. So, that River Jordan, that pure waters of life, descends from the heavenly realms and becomes our seminal matter. And because that force is now materialized, the Gnostic learns to conserve those waters and transform them. This is known as the power of sublimation.
 
We call that transmutation, to mutate, to change the form of the sexual matter into energy. Sublimation is the act of changing semen into subtle energy. We make it sublime, heavenly, divine. We accomplish this through many exercises in our tradition: mantras, pranayama, and especially alchemy.
 
Alchemy is the medieval science of metals, metallurgy. It means “to fuse oneself with God,” the Being. In synthesis, we transform the base metal or lead of the ego, the conditions of mind, into the gold of genuine spirituality, the awakened consciousness, the virtues of the soul.
 
So to work with the sexual waters is symbolized by baptism. We save and conserve and direct that energy from sex to the brain. This gives birth to the soul. So, Christ was baptized in the River Jordan, the Hebrew term for “descender.” So now that these forces have descended into us in the form of creative potential, we now have to raise it up within us. These waters must flow inward and upward, so that we are baptized by the sexual energy. We fill the mind with light, with power, with creative genius, spiritual force.
 
Remember that Joshua in the Bible, the Hebrew יהשוה Yeshua, is the same name as Jesus, made the waters of the Jordan to change course. He caused it to flow in the opposite direction with the help of God, the Being.
 
Yet, the tendency in most people is to expel the sexual energy, to give birth to a child. But through this spiritual path, we conserve the sexual energy and make it change its regular course, so that it flows within us as a regenerative fountain of eternal youth. This is how Jesus received the Word, the Christ principle, the Cosmic Being, through baptism. It is a profound symbol of birth, mystical birth, mystical consciousness.
 
So, the creative energy purifies the psyche in the same way that you take a shower to be cleansed. We use the creative sexual energy by transmuting it. We purify the mind, the consciousness. It gives birth to virtues. No flower could blossom without the waters of life. The same thing with chakras, the virtues of the soul, which are represented in the internal planes by beautiful flowers, immaculate roses. So, we have to learn to take this energy to empower our spirituality so that we can work on the ego.
 
This is why chastity is the ultimate revolution. Without this foundation, we have no power. We cannot work. We become stagnant. And once we are saving sexual energy, strengthening our essence, we have to direct ourselves towards purification, which is symbolized by the crucifixion of Christ.

​The Passion and Crucifixion: Death of the Ego

Christ lived. He is a historical person, but more importantly for us, he lived his life according to principles. He represented an archetype known as Christ, so as to provide a very beautiful teaching for us. While his Baptism represents the factor of birth, his Passion and Crucifixion represents the death of the ego.
 
He demonstrated with his life and his Passion, the principal, the ultimate paradigm for eliminating the ego. It is very simple, but it is the most difficult thing to do. When he was persecuted, tortured, mocked, spat upon, betrayed, assassinated, he only showed compassion for his enemies. He said, "Father forgive them, for they know not what they do” (Luke 23:34).
 
No anger. No frustration that he did not get his morning tea or whatever silly things we fight about in our small existence. We cannot even handle a sly comment, a sarcastic joke, yet, Christ was murdered, and in that process, he demonstrated only the most profound love, the most profound respect for his enemies.
 
It is this selflessness that is fundamental. Without it, we cannot eliminate the ego. The ego always wants to preserve itself. The mind always protests, cannot handle anything. But the ego can be controlled, can be eliminated, if the Essence works, through the help of the Being by submitting to superior laws.
 
So, Christ the Being, is serene before insult. Are we able to do this? Someone criticizes you? Are you able to respect that person even in your mind? The reality is that the ego always retaliates, whether with words or in chatter, in the mind. Therefore, if we wish to eliminate the ego, we have to deny our desires. 

​Sacrifice: Christ’s Ministry and Selfless Service

This is a profound form of sacrifice. This is the final factor which signifies fulfillment of our duties when we benefit humanity, when we serve humanity.
 
This term, sacrifice, relates to “sacred office,” our divine obligations. People think that sacrifice has something to do with slaughtering animals or people. In different religious cults, sacrifice of animals was symbolic: the act of removing the animal nature from ourselves. But this teaching degenerated when it became literal.
 
Real sacrifice signifies that, in accordance with the qualities of our Being, our character, our skills, we fulfill our duties to humanity and genuinely help others. We work to elevate the level of being of humanity. This can come in the form of teaching Gnosis. This is what many Gnostics assume: that to really sacrifice for humanity, you need to teach, but that is not the case.
 
All of us have skills that no one else has, that nobody can imitate. And we have to discover what that vocation is. It is a very secret thing, which you have to explore in a meditation, and to receive insight from astral experiences. We have to learn what type of work we are good at and what genuinely helps other people.
 
It could be providing, working, earning money for a spiritual school. Tithes and donations are very common, very basic structure and dynamic at every religious institution, but it is not the only way to sacrifice. Perhaps our sacrifice is to provide some type of service: a job, a marriage, cleaning a temple, providing books. Only we could determine that role from our Being, from our particular situation.
 
Real sacrifice, generosity, represented by the ministry of Christ, is the light that provides life and meaning. It gives us purpose. When you find your vocation, the way that you can sacrifice for humanity, it is the life and blood of your Being. Without it, you cannot exist.
 
For example, Beethoven. He loved his mission so much, being a master of Major Mysteries, a master musician, that even when he became deaf, he still composed. He received experiences and ecstasies in the astral plane and fought to compose and articulate that knowledge for humanity. He composed the Ninth Symphony when he was completely deaf. He could not hear his music, at least physically. Internally, he could hear his music. But obviously, he suffered a lot. That is profound form of love and sacrifice where he gave up his pain and his self-pity to give humanity a gift that is truly incomprehensible.
 
If you want to know more about the symbolism of such art, you can study our tarot course on chicagognosis.org: The Eternal Tarot of Alchemy and Kabbalah, especially Arcanum 9, relating to the Ninth Symphony, but also The Secret Teachings of Opera.
 
So whatever vocation we find, that we experience, that we practice, we do it with selflessness, with love, with humility, with tolerance of others. And of course, it always involves some type of pain, suffering. This is voluntary suffering. This is part of the conscious work we need to fulfill. So often times, we might fear to help other people. We may be selfish. We may want to sustain ourselves to protect ourselves, protect our pride.
 
But the law of Christ is reciprocity. It is giving. By giving we receive. By helping we are helped. That is the law. Oftentimes, the best gifts come when we really do not want to do them. We feel tremendous resistance in the mind: pride, the humiliation that we do not want to lower ourselves to another person, to serve them, and yet by doing so we become the most honored. Humility is the gateway to heaven, not pride. Pride led to the fall for many of those angels like in Paradise Lost, but humility is the door, the gateway.
 
I would like to read you some verses from Kahlil Gibran's poem The Prophet, which illustrate these points:
 
You give but little when you give of your possessions.
It is when you give of yourself that you truly give.
For what are your possessions but things you keep and guard for fear you may need them tomorrow?
And tomorrow, what shall tomorrow bring to the overprudent dog burying bones in the trackless sand as he follows the pilgrims to the holy city?
And what is fear of need but need itself?
Is not dread of thirst when your well is full, the thirst that is unquenchable?
 
There are those who give little of the much which they have―and they give it for recognition and their hidden desire makes their gifts unwholesome.
And there are those who have little and give it all.
These are the believers in life and the bounty of life, and their coffer is never empty.
There are those who give with joy, and that joy is their reward.
 
And there are those who give with pain, and that pain is their baptism.
And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue;
They give as in yonder valley the myrtle breathes its fragrance into space.
Through the hands of such as these God speaks, and from behind their eyes He smiles upon the earth.
―Kahlil Gibran, The Prophet, “On Giving”
 
So the last example, learning to give without attachment, without expectation of reward, out of the fountain of generosity, that is the law of Christ, superior action, superior Being. This opens the door to redemption. Therefore, to receive inner experiences, to be compensated for our work, we have to sacrifice, but with selflessness. Not with expectation. Not with, “What am I going to get in return?” but because we wish to genuinely help others. This is the path of wisdom. This is comprehension of the divine law. 

​Conclusion

We will conclude with a verse from the Book of Matthew, which synthesizes these principles.
 
"Then said Jesus unto his disciples, if any man will come after me, let him deny himself, and take up his cross, and follow me.” ―Matthew 16:24
 
These are the three factors in synthesis. We have to deny ourselves: Holy negation, renounce the ego.
 
We must also take up the cross of reconciliation. This is the path of alchemy, which we explained in books like The Perfect MatrimonyThe Mystery of the Golden Flower, and many books of tantric Buddhism, esoteric Christianity. The cross is a sexual symbol: the vertical phallus and the horizontal uterus. When those energies are harnessed in a matrimony, we conquer heaven. We redeem ourselves. We crucify our ego, and we explained in many lectures and courses how we can work upon the ego with the sexual energy in the act itself, performed with purity and love.
 
Lastly, we have to follow Christ. It is to affirm the law. It is sacrifice for others. In that way, we radically transform our situation.
 
I invite you to reflect on these principles and to practice them, because it is only through experience, through exercising our Essence, by working with the Gnostic discipline, that we can experience these things for ourselves.
 
At this point we're going to open up the floor to questions.

​Questions and Answers

Question: What is the difference between desire and the ego? Is there a difference?
 
Instructor: In strict esoteric language, there is no difference. This sense of self that wants, that craves, that fights for its desires, is ego.
 
It is the ego which says, “I want, I crave, I need.” “I want this, I want that,” is desire. Now, there are many poets within the Sufi tradition, especially, even Christian mysticism, that speak of desire for God, desire for the truth. And that is a little different. Semantically speaking, one thing is longing for divinity, and desire, to be very specific, is the ego, because 97 percent of our consciousness is trapped in the mind, in the ego. But to desire God, obviously in a poetic sense, we can say it is a longing for the truth. And that is a characteristic and quality of the Essence, of the consciousness, which is very different.
 
Question: Thank you for the lecture first. So three things: First was I was wondering if you could speak on... I have a little confusion with... you are mentioning how mechanical nature who wants to swallow us. And I have also heard in another lecture that nature does not care about our spirituality. Then there is this Divine Mother Nature and an aspect, as I understand, an aspect of God. So, I wrote things like, does this have to do with reaping what you sow? Or nature will allow us to use her according to... it is like the freedom of choice. I have some confusion over like Divine Mother Nature who loves us and then there is this mechanical nature that does not care. I get confused about that. I wonder if you could speak on that. 
 
Instructor: Great question. There are two forms of nature. We have mechanical nature, which is the governance of all of the evolving and devolving processes in Malkuth, the physical world, the kingdom. All of the forces of mechanical nature operate in accordance with compensation: kill or be killed; eat or be eaten. This is very obvious within the animal kingdom, where you find that type of behavior, but also you find it in the humanoid kingdom, the intellectual animal, mistakenly called human being.
 
Our society and culture is based on animal desire. While we have the intellect, the reality is that human beings, or better said humanoids, continue to behave as animals, with the exception that we rationalize. We justify what we do, you know. We have the logic of hatred, of racism, of violence, and many excuses we tell ourselves as a country or society that condone certain behaviors, which belong to generation, animality.
 
Our ego belongs to mechanical nature. We received those instinctual elements when we enter the animal kingdom, through the process of transmigration. And for those of you who are not familiar with this concept, you can study in more depth the lecture called Transmigration of Souls on chigagognosis.org, in the Anthropology and Cosmology course. But in synthesis, mechanical nature governs society. It governs evolution and devolution, birth and death, life and corruption, etc.
 
But there is a different type of nature which is divine, which belongs to divinity. We call that Divine Mother Nature. That is the natural qualities, the expressions of the Being, relating to the Divine Mother, which will be the topic of our next lecture. Divine Mother Nature belongs to the Essence, the soul, the consciousness, which operates with very different laws beyond the concepts of good and bad, evolution, devolution.
 
The struggle that we face in this path is precisely in the work of the Essence going against mechanicity. We have two conflicting natures in ourselves, and I believe Paul of Tarsus explained that conflict very beautifully in his doctrine, in the New Testament, where he says, "that which I would not do, I do. And that which I do and what I would not want to do, I do anyways." “There is a constant war in my members,” he says, a battle between the ego and what it considers natural, and then the Essence, which tries to follow a superior law. And this is precisely the war mentioned in all the mythologies and cosmogonies of every religion. So these two natures are distinct, and to know the difference we have to be meditating, if that touches upon your question.
 
Question: Yes, so then the second question I have… thank you. The second question I have is when you were saying Christ went with his cross in serenity, like was able to forgive as he was being tortured and I was just wondering: does that have to do with his experience in the Garden and sweating blood, like preparing for that which was to come? Was there a science to... he saw it, went through it in a way in advance so, therefore, was able to have that serenity, because the two seem very linked?
 
Instructor: Yes, a master at that level is very elevated. He had foreknowledge of what would happen to him. And in fact, he organized the drama so that he would be captured. It's a very subtle teaching in which he knew that he would be assassinated, but out of sacrifice for humanity, and by the commands of his Being, he knew that he had a live that drama physically to represent a cosmic, spiritual, psychological drama, something that every initiate must enter through on their own in their different ways.
 
It does not mean that when we enter Gnosis that we are going to be crucified like Jesus. We all face our own difficulties and struggles in life, which are particular to each one of us. This is discussed in our courses on initiation. But Jesus was very awakened, even at the time before his Passion, he had no ego. He was already dead. So, he was preparing for the culmination of the spiritual work, which is resurrection. So, he knew exactly what he needed to do. And of course, even at that level, he suffered a lot, because as he said in the Garden of Gethsemane, "Abba, Father, if it be possible, take this cup of bitterness from me, but not my will, but Thine be done" (Luke 22:42).
 
That is a form of sacrifice. And of course, the greatest sacrifices always involve a lot of struggle. But we can see the result of Christ's teaching, especially in its original form. I am not necessarily promoting the beliefs of standard Christianity that is accepted today, because those teachings have been lost, have been diluted or sterilized, but in the esoteric heart of his life, he performed a drama that is incredible―really, is amazing. But, he knew what he had to do. He was very aware of what his path was and we can gain insights like that at our level if we are really meditating deeply and having those experiences, where we know exactly what will happen to us in the path, so that we are prepared. And of course, Jesus was prepared, otherwise, he could not have handled the ordeal. 
 
Audience: Yeah, as you were saying, he was going beyond good and evil, yet it does not mean that suffering is all over, that the sacrifice is done, because, as you were saying, he was already dead to egos He was already there in a way but he still had to suffer and sacrifice. 
 
Instructor: Yes, and many masters who achieve the path, who finished and resurrect, even they must perform sacrifices: continue working with the three factors as they are entering very high stages of development in the Absolute. I hope that answers your question. 
 
Question: Yeah. I was wondering if you had a suggestion because over the last few days. I have been experiencing a form of noticing identity in senses, especially like sight and what this sometimes results in is an experience of feeling as I sit. As if I am like falling, like kind of falling, like things are falling away, like there is a sense of like non-identity. I guess you could call it profound, but it's rather terrifying, as if things are everything I sense.
 
It's just like an illusion and I have noticed that first there is kind of a terror that comes like, “Nope, don't want to go there,” and then there is also another thing that comes up like, “No, I want to go there,” but it is like a desire and so I have been trying to find a way where I am not going to get away from it, but I don't want to like indulge into either.
 
I have been thinking about Klim Krishnaya Govindaya Gopijana Vallabhaya Swaha: the aspect of five [the Gnostic Pentagram] because it is five senses. I was wondering if you had a suggestion or a certain mantra or something that may encourage to not indulge in it, but not to deny it and to allow it, as it seems to be something that has been popping up. 
 
Instructor: Good question. That type of psychological state is conflicted. There is the sense of self that says, “I want to experience this,” and then there is the ego that says, “I don't.” Having a dichotomy in the mind is precisely the battle of the antitheses, the struggle of the intellect.
 
My suggestion is that when you experience inner conflict, breathe deeply, inhale through your nostrils, profoundly hold your breath naturaly, in a relaxed way, and exhale, focus on your breath, and also examine the mind.
 
Do not try to judge it. Do not try to label it, but look at it. See it for what it is. You know, there are all these thoughts and conflicted wills and memories and states of agitation, which you have to separate from. You have to look at it like you are a director in a film observing an actor. When we identify with either states, we become the state: we become obscured. And therefore, we are thinking that we are thinking and feeling that we are feeling, but in the subjectivity of the ego.
 
I recommend, especially when you are practicing meditation or preparing for it, take a lot of time to relax, and especially work with energy, as we explained in the former lectures. Take time to work with pranayama, mantra, sexual transmutation, because that energy is going to empower your perception, so that you have the strength necessary to look at what is going on. And rather than try to expect what you are going to see, just keep an open attitude.
 
The way that we do so is when we are relaxed. We are not expecting anything, looking forward to anything, or trying necessarily to analyze what we are seeing, the conflict in ourselves. When you simply look, the answers will start to unfold themselves and lead you to new understandings. This is a faculty of intuition: to comprehend without having to think, and that skill only develops more and more when you are consistent. So, I recommend try some mantras, try some transmutation, circulate energy in yourself so that you can relax and so that you have the serenity and stability to really discriminate what you see. I hope that answers your question. 
 
Audience: Yeah. What you are saying is that if even if there is a dissolution of the senses, even if you are moving away, there is a sensation that comes with that can be identified with. That there is a sensation in letting go of senses that that is a further need to be not identified with, so thank you. That is very helpful, the director of the film idea. Thank you.
 
Question: It seems like I have enough impediments and vices and afflictions and desires even with no distraction that, you know, just deciding, “Okay, I don't want to be gluttonous about watching TV this weekend or that kind of stuff.” That is going to take a long time, all the various ways that I overindulged my senses, maybe not to some people's standard, but really I see it in myself. So, I would say that it is there, prevalent, a basic thing that needs to be worked on, and you know struggle with, and it is not easy. Because I can say the same thing every day, “I am going to do this” and then inevitably I fail at something that I am trying to not do, let us say even having the desire to think something negative.
 
I am so slow now that I can see everything pretty well, like I can watch myself a lot, but the changing of myself is the part that is hard. I guess I am just wondering, does that fall under the of a form of sacrifice when one is able to really conquer those things, moment by moment, all the time, even though the easiest thing is to just think that negative thing or to watch those five shows in a row, or whatever it is, you know? There are so many different things that we do to be asleep. 
 
Instructor: Absolutely. There are levels of sacrifice. Sometimes sacrifice can involve changing our habits and our behaviors when relating to people, primarily because it is a sacrifice and a compassionate act to be a good person, to not give our mind or self-esteem what it wants. For example, if we are in a conflict at work, it is a sacrifice to the other people in our community to act with serenity and compassion. It is a matter of sacrificing our own will so that we can benefit others.
 
But of course, there are degrees to this, levels to this, primarily because to have the greatest effect, we need to be generating the most energy and eliminating the most impurity as we can, so that we become a conduit, a vessel that can express divinity with greater perfection.
 
All three factors go hand in hand. You cannot have one without the others. So, in order for our sacrifices to be really beneficial, we have to die to something. Something has to die in us.
 
But also, we have to give birth to virtue. Something has to be created from that action. But something has to be put away. And understanding this dynamic is very subtle and very intricate, very beautiful and profound. You learn it by performing it, especially through moment to moment self-observation, self-remembrance, work upon yourself. You know, we learn how to sacrifice ourselves when we are in remembrance of the presence of God, but also, we are restraining our negative habits, our negative qualities of being.
 
So, even in terms of sacrificing other habits, you know, it is always good to dedicate more time to meditation. That can be a type of sacrifice for ourselves and eventually becomes a sacrifice for others if we are really developing our understanding. If that makes sense. 
 
Question: Yeah, it makes sense. It does make sense. I have one other little thing and that is, I am really enjoying this cup of tea. It is almost like, should I be enjoying it? It is this weird thing like we are looking forward to it. Is that where I am not having equanimity? 
Maybe it is just the same. It is really just desire, you know? 
 
Instructor: Certainly. Now, as students of this tradition, when we say that we must eliminate desire, the ego, it does not mean that we do not enjoy life. It does not mean that we do not enjoy a cup of tea or appreciate a sunrise. In fact, it means that we are more vigilant and awake, more sensitive, more in tune with reality, Therefore we enjoy life with a greater equanimity, understanding, and appreciation. The ego is attached to the object of its desires, whereas with the consciousness, we can enjoy things, but it doesn't mean that we are attached. It is a very subtle difference.
 
Question: When we are transmuting as a couple, should we be moving our energy up our spine or does it do it automatically?
 
Instructor: When practicing alchemy, everything is intentional. We must be intentional with everything. So when we are sexually connected, we have the energy present, the vital forces of Yesod in hyperactivity, and if we wish to redirect those energies, we have to use your willpower. So, there is a type of will involved, consciously speaking, in which we have to first conserve the energy. Do not release it, and learn to redirect it up the spine with concentration, with imagination, with love.
 
That is the most important thing, is that we show love for our partner and respect for that force, respect for the divine in our spouse. We cannot unintentionally transmute, mechanically. The energies want to go out according to animal, mechanical nature, but the type of Divine Mother Nature that we are developing is in relation to redirecting that force with willpower. So, we have to develop Christ's will in ourselves and to intentionally bring that energy upward, inward. It does not happen automatically. If it did happen automatically, then you would have in this humanity a self-realized race, but the truth is that transmutation is an intentional revolution. It requires specific conscious efforts.
 
Question: What if external circumstances are affecting my meditation practices? In the lecture you say change within, but it is difficult without good meditation.
 
Instructor: It is a good point to make that we may not be having a conducive environment in which to meditate. One of the stipulations and basis for meditation, according to Tsong Khapa, the author of the Lam Rim, or The Great Treatise on the Stages to the Path of Enlightenment, is that we have a good home. It does not mean that it has to be perfect. It only means that we have enough stability in our home life that we have a space by which we can practice.
 
Obviously, people who are in a war zone have a very difficult time meditating, but speaking from general experience, working with North American students and living in North America, we tend to have a lot of luxuries that we take for granted. This is just a common experience. Now, a lot of times, the obstacles that people face in their beginning stages of meditation have to do with a lack of concentration and relaxation. So, obviously if our home life is a disaster, meaning we have a very difficult home environment: perhaps living with other people who are shouting or fighting all the time, maybe in a bad neighborhood, there is violence occurring on the street, whatever it may be, we have to work with where we are at.
 
They say that the greatest meditators know how to transform adversity, difficult situations, no matter what. So regardless of whether there is noise across the street or there are gunshots sounding throughout the neighborhood, we can learn to take those distractions, to ignore them, and to develop our concentration. So, meditation becomes profound if we exert a lot of discipline in ourselves. And if we learn to take advantage of adversities and learn to develop our meditative practice, despite our environment, our concentration will be much stronger than those who never have that type of obstacle to face.
 
I believe even Dion Fortune wrote that one is not really an initiate if they cannot meditate on a train, in a public place, with perfect equipoise. Primarily because even when there are a lot of noises, people sitting around and talking, if one can maintain one's vigilance and inner introspection, one is going to have a very profound will, and will be able to obtain results consistently.
 
Question: During the transmigration of the soul, does the Essence always return to the humanoid kingdom once it has been obtained, or does the Essence return to the lower animal kingdom or the lower animals in the animal kingdom to suffer before the next rebirth?
 
Instructor: Devolution within animal bodies occurs when the humanoid, the intellectual soul, has lost all opportunities. That person who has utilized their 108 existences but has not desired or worked towards the self-realization of the Being, must descend into animal bodies. They will not be able to go back up, at least at that type of condition, because when someone is devolving, they no longer have control. They are being redirected and pulled by the forces of the Earth down towards the interior in accordance with the processes of devolution. So, in short, such a person who is entering animal bodies is not going to be given a humanoid body again, because they already lost their chance and their opportunity. If you would like to learn more, again, I recommend those lectures we referenced.
 
Question: How do we accept when a family member is doing something wrong, such as following a bad habit? I had an astral event where I said angry words and disappointment to her; is that my desire for them to be different? It is painful to see that. Can I take this pain as a sacrifice and accept it?
 
Instructor: This is a very good question. It raises a very deep concern for us, primarily because the virtue of the Gnostic Church is tolerance. We have to have compassion and acceptance of others, their free will. It does not mean that we keep silent and it does not mean that we do not communicate our concerns. But whether we do it with resentment, with anger, or with generosity, is different. So it's good to communicate our feelings to others, especially when we really love our family members and we see themselves harming themselves.
 
You know, obviously, if there are physical violence involved, it is important to get the professionals involved. But one thing is being zealous and angry at that person, preaching hellfire, damnation, and not really communicating to them a sense of love―that is different. So in one sense, it could be a desire for the other person to be different, where we want them to be a certain way. And obviously that is an egotistical sentiment. It is coercion. Compassion and conscious love respects others, regardless, and accepts them for who they are. But, it does not mean we do not say anything, that we do not communicate our genuine concerns.
 
So it obviously can be a sacrifice to endure that pain and to show them love as a result, and not resentment. Or, it can also be a sacrifice to teach them how to change and have the patience to do so. That could be a sacrifice as well.
 
Question: Just to confirm, the three factors happen independently or simultaneously, and is it a continuous process throughout life?
 
Instructor: The three factors happen together. They are a synthesis. They complement and contribute to each other. So, when we act virtuously, we are restraining the ego. We are sacrificing our ego to show compassion to our neighbor, or a person perhaps who insulted us. In that example, someone could be criticizing us, and we feel resentment and pain, but instead of retaliating with hatred, we sacrifice our feeling and act virtuously towards that person. And therefore, we give birth or creation of new circumstances.
 
In that way, we can transform an enemy into a friend. We sacrifice our pride, humble ourselves, and in turn, create a new situation. And in that way, we also die to the old, in order to give birth to the new.
 
So, in that principle, all three factors have to work together. You cannot have one without the other. This is why in certain groups within the Gnostic tradition, there are people who focus sometimes exclusively on death, or serving others and sacrifice, and maybe people forget to work with birth. In most cases, a lot of people tend to forget death: how to die to the ego. Death of desire is really important, but the other factors are essential too. We need all three to work together.
 
Thank you all for coming.
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<![CDATA[Karma]]>Sat, 09 May 2020 01:36:15 GMThttp://chicagognosis.org/transcriptions/karma
This is a transcription of an audio lecture from Beginning Self-Transformation, originally given live at the Gnostic Academy of Chicago:

All people on this planet, without exception, live in a profound state of suffering. While our politics, religions, spiritual movements, schools, employers, and institutions, all attempt to resolve this universal problem, none are successful, so long as our approach, our methodology, our psychology is flawed.
 
The tendency is to look towards external phenomena. We look for the causes of suffering outside. And yet despite our best efforts, our noblest intentions, we continue in pain.
 
We suffer in life because we do not get what we want. The world is a certain way and because our views conflict with reality, we suffer. Or we do get what we want, and then we suffer even more because we do not want to lose what we have earned, what we have received, what we have won, sometimes through great strife, hardship, struggle. Change is a profound cause of suffering. Stuck in our old ways, our mind, our emotions, our behaviors, they conflict with reality with the changing state of daily affairs.
 
We demand stability from life, and yet the social and the economic world is collapsing. The reality is that nothing is permanent, and why do we expect the world to have stability when we ourselves are filled with chaos? We have the illusion that life should always be what it should because we want it to be that way.
 
Remember that we mentioned previously, life is in a continual flux of change, of transformation, yet the majority of people, the majority of souls do not want to change, do not want to adapt. We want life to be as it always was, such as before this pandemic, and yet if we wish to conquer suffering, we must embrace transformation, with all the sacrifices, the challenges, the pain it involves.
 
We demand stability from the world, yet we ignore how we ourselves are an extension of society. The society is the individual and the individual is society. If we want stability in our life, we need stability inside. We always demand other people to change, and yet we tend to make no effort to work upon ourselves.
 
We ignore typically that if we want changes in this society we live in, we have to cease ignoring how we contribute to the problem: how we compound the suffering of humanity and ourselves. This ignorance is a fundamental basis or axis upon which cyclical, mechanical existence operates. In Buddhism this is known as Samsara: cycling, repeating again and again the same problems, the same dramas, the same tendencies and mistakes.
 
However, throughout this tragedy, we do not tend to question our own mind, to see if our psychological states are flawed, incorrect, insipient. And sadly, we do not really perceive how our own internal states affect people. We like to think we live in a bubble. We can think what we want, feel what we want, do what we want in the mind. And yet the mind is an energy. It is a form of matter, in different dimensions or gradations of existence, which we have explored in the Tree of Life. So, our mind has reality. If we are killing someone in our mind, that energy affects the person we are thinking about, and yet our society teaches us not to accept this principle, that we become what we think, and therefore our means are superficial.
 
We look to the externals. We do not look to the psychological causes of pain. We want to examine the world through imperfect means, through the lens of our theories, and we do not realize or recognize or want to see that our beliefs about the world have nothing to do with reality. This ignorance of cause and effect illustrates that we are asleep.
 
We are unconscious beings. We are machines. Robots. We do not realize how our mechanical repetitive behaviors create consequences, even if only in the mind. And even when the whole world tells us we are wrong, that we have a problem, we continue to persist in it. We stubbornly may reject it. We continue with our attachments because we are so hypnotized by a sense of self that is not real.
 
Therefore, there is no need to believe in causality. It is a given. We know this from studies of science, physics, etc. Causality is a truth. There is nothing in the universe that is not caused, neither is there a cause in the universe that does not have an effect. This is a fundamental axiom of science. And yet when we approach the principles of causality to our life, to the psychological realm of our thoughts, of our feelings, our will, we ignore, we choose to not see how our internal states produce effects, produce conflict. 

​The Definition and Reality of Karma

While this law of causality is known as karma in the East, within Buddhism and Hinduism, such a principle is also known very well in the West as the divine law of judgment.
 
However, like many adaptations in the West of Eastern doctrine, we have greatly misunderstood this truth. We conflate the law of karma as a law of vengeance, divine retribution, which is not true. People misconstrue the law of causality as some force that vindictively ensures that “you get what you deserve.” The universe, according to this view, punishes bad people and guarantees that no bad deed goes unpunished, when in reality karma, from Sanskrit कर्म karman, literally means “deed,” derived from कृ kri: “to do, make, cause, effect.”
 
This is the law of causality. Everything in the universe exists because of cause and effect. This, as I said, is a fundamental axiom of modern science, is governed by mathematics, laws, principles.
 
Our psychology is governed by laws, spiritual laws. Although we in our modern culture like to think that we are spiritual, the facts of our behavior demonstrate otherwise, because our deeds reflect the quality of our being. As Jesus said in the Gospels, “By their fruits you will know them.” By their actions, by their behavior.
 
Our actions produce the facts of our life. How we choose to behave determines where we go. In the first two lectures of this course we talked about the level of being and psychological rebellion. How we behave, even if only in the mind and the heart, produces consequences.
 
If we are at a meeting, perhaps before this pandemic, speaking to a coworker or a group of friends, it is easy to see and sense when someone is angry, even though there are no physical outward expressions of that sentiment. We can feel it. We can see it in a person. This sense has nothing to do with physical sight, with the senses. It is a psychological sense, which, through the medium of our physical body, we can feel the energy of a person even if those actions, that person’s thoughts, are completely unexpressed, externally.
 
This is why the Buddha taught “Mind precedes phenomena. We become what we think.” And therefore, we have to renounce this illusion that we can live inside of ourselves and think and do whatever we want, as if there was no law, there were no repercussions, because in the example that I provided, the friends and coworkers can become anxious and filled with dis-ease, discomfort, by this one person who has made such a profound, negative effect on the group.
 
Therefore, let us examine our mind. What is our level of being? What actions has led us to this present instant? What actions did we commit in the past that we reflected upon? What mistakes have we understood?
 
The reality is that we are trapped. We are in a cage. We are in profound hell, which, as we have related, is not necessarily a place externally. It is a psychological state of being, and yet we are not in hell because of some God, an anthropomorphic tyrant in the clouds who dispenses lightening to this poor ant hill of a humanity. That God, according to Nietzsche, does not exist, because it is true. That is an illusion that people have created to ignore their culpability, their mistakes. God does not throw humanity into the mud to suffer because we do not worship him. We are in the mud because we put ourselves there.
 
And divinity is the one who opens the door for those who sincerely wish to change, to escape, to leave the pit. These are people who feel remorse for their past actions. Again, this is not morbidity, pessimism, self-flagellation, self-deprecation, egos of depression, self-hatred, etc. Remorse is a quality of the soul that recognizes it is wrong and has committed wrong, has produced suffering for others. That is the voice of conscience. And remember the Tree of Life, the sphere of judgement, inner divine judgement of our soul, is Geburah, the consciousness of the law.
 
We have to orient the ship of our life in accordance with this star, this guidance, which is inside.
 
When we need divine help, aid, we receive experiences, inspirations, comprehensions. And this is what helps us to purify ourselves, to qualify our actions. This law of karma is essential for transformation, because nothing emerges from belief, thinking something is true, accepting a moral code, a dogma, a theory. The beauty of the soul, divine conscience, the sense of right and wrong, is born through conscious work, Tiphereth, the human soul, and voluntary suffering, in which we explained has to do with accepting “the slings and arrows of outrageous fortune,” to quote Hamlet. Really, that outrageous fortune, the most difficult situations of life, are produced by ourselves―without exception―even if we do not remember how we produced that state.
 
This is why it is important in our Gnostic studies to remember our past lives, to remember what we did and why we are in the situation that we are in.
 
I remember many years ago, I was having a lot of issues in my work, physically, with my relationships to my family. And I was praying and suffering a lot and asking for help. I remember invoking in the astral plane the venerable Master Samael Aun Weor. And I spoke with him as he was showing me symbolic things, which are not relevant to this lecture. But he told me very clearly, “You need to remember your past lives!” And I was complaining, “But I do not remember.” And very severely, and with a lot of love, “It does not matter!” because the law is the law. Our ignorance of the law does not absolve us from the effects of our wrong actions. We have to become conscious of this law in ourselves if we want liberation.
 
It is not a theory. Many people believe in karma. They believe in past lives, but they do not have any knowledge of it from experience. And this is the demarcation between the Gnostics and the theorists. We have to work. We have to practice. We have to enact superior causes in our life of an ethical, spiritual manner. This is the code of conduct mentioned in any tradition, which means to embrace and embody the influences of the Being.
 
We have to confront our former actions, our mind stream, which is why Hamlet said, “to take arms against a sea of troubles and by opposing end them.” This is from Hamlet’s soliloquy in the play of Shakespeare, bearing his name. This is a symbolic text that teaches us “to be or not to be. That is the question.” Do we return to God or do we complain about our situation and waste energy and not comprehend the value of hardships, learning experiences? 

​Divine Justice is Conscious and Compassionate

Karma is not a blind law. it is not mechanical, like you do something wrong and then the universe punishes you out of a sense of resentment or pride. The symbol of justice with a blindfold and scales, a sword of justice in her right hand, reflects sacred law, arcana, principles in nature and the divine. Justice is impartial, not blind. Divinity wears a cloth around her eyes to show that justice does not look to your appearances, how you look to others, but evaluates your conscience, your soul, based on the measurement of good and bad, our actions, the scale of our heart and the mind. 
This image finds its parallel within Egyptian mysticism with the lord Anubis, the hierarch of karma, the great reagent of the law in the tribunals of divine justice in the astral plane, in the mental plane, in the causal plane. He weighs the heart of the neophytes on a scale, and one side is the feather and one side is the heart. This means that the feather of the mind, the aerial nature of the mind, and the fires of the heart, the cardiac center, must be in equilibrium. This is how we enter the hierarchies of the divine beings. It is done through conscious, deliberate, intuitive work.
 
So again, justice is not blind. We are. This symbol shows us that divinity does not look towards superficialities, what we intended, what we think was righ,t how noble our aspirations were, and yet if the consequences were disastrous, if we killed somebody, if we made a mistake, if we failed in an ordeal, the law does not reward us based on intentionality. It is based on consequences, because the divine law is beyond intention. It is omniscience, and this is why justice wields a sword, because the divine hierarchies can admit us into the garden of Eden. The cherubim with the flaming sword can allow us to enter and climb the Tree of Life. Or that sword can be turned upon us.
 
Every temple in the astral plane is guarded by great beings who wield a sword, the Kundalini, the sacred fire. And they judge us and base their decisions of how they relate to us upon our own actions. I remember many times trying to enter certain temples and I was stopped by a guardian with a sword. They only admit those who have earned the right to receive that help.
 
Likewise, Anubis in the internal planes, when he officiates in his tribunals of karma, wears a jackal’s mask, a symbol of impartiality, showing us that divinity does not look or favor one person over another. Divinity treats all beings with equity, with dispassion, with clarity and judgment. There is no bias in that intelligence.
 
Karma is not mechanical. There are incredible intelligences that govern this law. Personally, I met Anubis many times. He is not a theory for me. I have invoked him and spoken with him. And he has taught me things about how to negotiate my path with wisdom. And honestly, when I have been before Anubis, I have been terrified, because he is truly a profound light. He is beyond good and evil. He is beyond our concepts of good and bad. And therefore, holds the scales of this world in his hands. He is the terror of love and law, because divinity is so terrifying in his presence. But also, the force of love, because it is so profound. It is ecstasy to be before these initiates because of how tremendous their development.
 
So, when I have had experiences with Anubis, I know that there is nothing I could hide, which is why in Galatians 6:7:
 
“Be not deceived God is not mocked. For whatever a man sows, that shall he also reap.”  ―Galatians 6:7
 
It is sad that in our modern mentality, we think we can do whatever we want, and that there is no law. We think we can commit crimes even in the mind, but as I said, there are repercussions. So, you might think you can hide from the physical law. You possibly can, but from divinity you cannot.
 
I will relate a brief experience that makes me reflect a lot. Outside my apartment today, somebody was shot five or six times. There were two people. They fled into a car and my wife and I were calling the police, reporting what happened, that we saw a person was wounded on the street, shot randomly. And we could see the blood from this person as he laid there, and other people came to help with the ambulance and the police. And I was reflecting before this lecture how these two criminals, who shot the person and drove away, think they can escape the law. And I do not necessarily mean physical law. I mean divine law. It is sad that people think that they can murder, steal, rape, commit crime, and think that there is no consequence, because they only believe in the physical world.
 
If they knew the terrible reality of Anubis, I think that they might have a different course of life or action. So, we have to really reflect on these things. Eventually those two people who I saw outside our home will have to be brought before the law internally. And the reason why people commit crimes like this is that they are so disassociated from their own conscience. The voice of judgement, the inner law, is dead in them. The ego, the moon has eclipsed the sun. Astrologically speaking, Geburah can relate with Mars and the Sun in astrological Kabbalah. Therefore, that intelligence is dead in people like that, but regardless of whether we think we are not being judged or not being perceived, there is a law that extends beyond this world. 

​The Three Eternals

Which is why the Buddha taught that there are three eternal things in life: the law of karma, Nirvana, and space.
 
Causality is certain, and so is the cessation of karmic suffering, known as Nirvana.
 
The Buddha taught us Four Noble Truths. (1) In life there is suffering, (2) suffering has causes; (3) there exists the cessation of the causes of suffering, and lastly (4) a path of cessation, which is meditation.
 
Cessation, Nirvana, in Sanskrit means, “to end” or “cease” with pain, illusion, mistaken views―to experience the stillness and serenity when the ego is dead, when there is no “I.”
 
Lastly, we have the Divine Mother space, which has always existed, does exist, and is the matrix by which we obtain realization. Nirvana is not only a dimension or a place in nature. It is a reflection of our own consciousness.
 
When we obey superior, compassionate law, enacting positive deeds for humanity, benefiting others, then it is a natural consequence. The law of divinity owes you and not the other way around. Divinity pays us with experiences. They give us ecstasies, samadhis, satoris, conscious awakened experiences in the Tree of Life, which we realize through dream yoga.
 
When we cease the causes of suffering as in ego, we awaken to our true Buddha nature: the consciousness, the eternal spaciousness of divinity, the apprehension of emptiness of self and other.
 
The cosmic Divine Mother has no form. The Divine Mother is a principle we work with every day, and we will explain how to work with her in the forthcoming lectures. But she is our divine derivative of God, the feminine aspect of our Being. She is the mother of our soul, represented by innumerable female goddesses, female figures, in mythology. She takes form to guide us, to instruct us, to teach us in dreams, so as to live with rectitude and love.
 
Karma, Nirvana, and space interrelate. They constitute a fundamental reality for those who cease feeding the ego. It is important to understand karma, but we have to understand what Nirvana is, what liberation is, because to recognize the root of illusion, we have to see from the heights. This might seem a little difficult at our level, but Nirvana does not mean necessarily a heavenly place that we go on a vacation to. That is a reality, but Nirvana means “cessation,” to end the ego and to apprehend the real nature of our consciousness, which is spaciousness, mindfulness, awareness. 

​The Four Principles of Karma

Cessation of suffering is only achievable when we comprehend the four principles of karma. This is extensively discussed in Tsong Khapa’s Lam Rim Chen Mo: The Great Treatise on the Stages of the Path to Enlightenment. He elaborated four principles that we will discuss.
 
The four fundamentals, the four dynamics of the reality of karma: (1) actions produce related consequences, (2) the consequences are greater than the actions, (3) you cannot receive the consequence without committing its corresponding action, (4) once an action is performed a consequence cannot be erased. We will discuss all four in detail. 

1. ​Actions produce related consequences

Karma is certain. It is infallible. The law of gravity is recognizable and always applies within earth’s atmosphere. If you go off into space, gravity no longer has effect. These are certain laws. These are truths that are irrefutable.
 
This is a reflection of a greater law causality. While gravity pertains to planets, causality applies everywhere. All phenomena are interrelated. Nothing exists independently, intrinsically in and of itself. This is the essence of Buddhist doctrine: interdependence, dependent origination. All phenomena have causes and effects.
 
This is also understood in science, as we have explained. Spiritual sciences digress a little bit when they speak about the creation and destruction of worlds, planets, suns, universes. Hinduism and Buddhism especially articulate in their doctrine, their philosophy, their scriptures, how every cosmos has a birth life and regression and death. This is because causality balances the evolution and devolution of worlds with the purpose of maintaining harmony within all existing things.
 
While these philosophical principles are very profound, they remain a conjecture, an abstraction, an idea without any practical reality or purpose if we do not awaken and experience these things.
 
These concepts alone do not resolve the everyday problem of our life, which is suffering. And this is the problem with many groups, many movements, is that people are too fascinated with the philosophies, and while it is beautiful to know these profound truths, the best thing is to experience it. So, it is important to balance our study with our practice, in harmony. And causality, while it does apply to these very elevated spiritual realities, we only gain access to that knowledge by enacting the proper causes and conditions that lead to that awakening.
 
Causality is certain. Certain causes produce suffering and other causes develop realization, liberation, experience. Liberation, as I said, is a state of Being, but it requires that we fulfill specific behaviors, the actions for their fruition. This why every religion teaches ethics, not a belief system, a moral code to follow mechanically, to repeat a hundred Hail Marys and a hundred Pater Nosters, and then we are saved. We have to comprehend the truth through action, not blind mechanical recitation. It is performed through conscious work.
 
When we put our hand on a hot stove or on a fire, we feel pain, and then we learned through hard experience the consequences of heat and fire. While we may believe whatever we want about fire, it is difficult to deny the reality of this experience. So, while we have beliefs about life, it is our actions that really define us, that determine and show us what we believe, in truth, what we follow, what we aspire to.
 
But sadly, most people are very ignorant about how our actions produce suffering. An alcoholic knows that alcohol is destructive, and yet continues to drink, even when they lose their family, their job, their life. They do it because their desire, their ego, is so strong, that they destroy themselves, even when the facts are tumbling down and collapsing before their eyes.
 
The same with negative emotions. We give into our desires, our negativities without realizing how anger, how ego, produces such suffering. Humanity, however, worships anger, deifies it, puts it on a throne.
Anger is a profound state of pain, yet people worship this feeling, and they ignore the consequences, like punching a window. I know the movies like to glorify anger, where the hero beats up the villain and punches through a glass window and has no effect. This is a type of mythology that is very prominent in humanity and keeps people deluded and thinking that anger has no consequences for the hero. And of course, all of us are the hero. We are the masters of the day. This is how the ego thinks.
 
We feel that we are the most important being in the universe. This is the nature of pride, which goes hand in hand with anger. We believe many things, but we ignore the reality of anger. It is a profound misapprehension or understanding of karma. Anger is frustrated desire. It is a form of violence, even if not physical. We can perform acts of violence in our mind, even if we do not externalize anything. Just imagine a time perhaps in which maybe a person was criticized by their boss at work. They do not say anything externally. They say “Yes, thank you,” take feedback, but then in their dreams, they are murdering that person.
 
Our internal reality has more precedence than our external existence.
 
How we think is what we become. So, on a basic level, if we are angry, we will always be victims of violence, of angry situations. And it is easy to act with negative emotion. If someone approaches us with hatred, how do, we react? Usually it is with the mind, with anger, which is why Jesus said in the Book of Matthew:
 
“Whosoever lives by the sword dies by the sword.” ―Matthew 26:52
 
So, everybody suffers from violence, both the victim and the villain. This is why Samael Aun Weor states that negative emotions are more infectious than any virus or bacteria.
 
All religions teach us how anger must be restrained. We have to comprehend it. We have to annihilate it. And this is why Prophet Muhammad stated, “The strongest among you is he who controls his anger.” 
 
When we comprehend a defect, we will never act on it. In fact, we will work on its elimination, because to continue with that psychological element is to live a flawed life, with the possibilities of that fault taking control when the conditions and the external circumstances are ripe. When the causes and conditions are ripe, when they are right, the ego manifests, yet when the ego is dead, even when the external situations arise, they do not provoke in us the same response.
 
A lot of people ask us: how do we know if we are dying to the ego? The reality is and the question is: do we react to the same situation in the same way? Or is all anger dead? Do we feel no retaliation? Do we feel compassion for our aggressor? Do we transform the situation? That is how we know. We respond to life with intelligence, with understanding. 

2. ​The consequences are greater than the action.

The consequences are greater than the actions. This principle supersedes Newton’s third law of physics, which states every action has an equal and opposite reaction. But in reality, the reaction, the consequence, is greater than the cause.
 
A seed of a plant can become a tree, something beautiful and great. Likewise, our esoteric discipline can produce a buddha, an angel, a god. The effects are greater than the cause.
 
When you throw a stone into a pond, the water ripples within and throughout the lake, extends out from the center to the periphery.
 
We only look at the initial appearance of things. We do not really contemplate how our actions have real, profound, penetrating effect.
 
Our actions permeate everything. And this is being studied in quantum mechanics: how even our attention or observation of a study can make light particles change form into waves and vice versa. Likewise, our observation of light particles can influence them at a very subatomic level.
 
So, imagine with our actual deeds: we see the splash that we see in the water after throwing the stone. We look at the appearances of things, but we do not really contemplate how that sound might expand out into the surroundings, how our actions have real profound effect. 

This analogy pertains to our spiritual life. Like the lake that is rippling, our actions can ripple through existence, extending beyond other parts of the world. The stone, when it enters the water, displaces and can alarm the creatures that live there, things that we do not see and yet the effect is there. The same thing with our internal life. This is only verifiable through observation, self-remembrance, mindfulness. So, this lake metaphor represents our internal and external life.
 
And while this principle is easy to see externally, we tend to remain very asleep to how this principle acts moment by moment, inside, internally. Our internal states produce reactions in the physical world. External events and internal states relate profoundly through interdependence. Our psychological states, according to Samael Aun Weor, when they are inappropriate in relation to the external event, can produce disgrace, no matter how small that action might be. And yet our psychological states when they are appropriately matched, we follow the voice of intuition and conscience. This is the voice of inner judgement. This is how we march upon the path of success, he says in The Revolution of the Dialectic, to paraphrase.
 
Actions become amplified. Certain situations, when their conditions are just right, our behaviors become magnified, larger. They reach more people. They influence more people. For example, you have a pedagogue or a public speaker, they may have a very powerful speech, and yet this would have no effect unless they were before an audience where the effects of those words would come to fruition. Likewise, certain actions cannot have any benefit if the surrounding conditions are not conducive or right.
 
People often complain that they do not see how they could make a difference in the world. This is an ignorance of the second principle of karma. I like a statement by the Dali Lama who said, “If you think you cannot make a difference, just imagine a mosquito in your bedroom when you are trying to sleep.” A little action can have a great effect, can motivate, can make others respond, such as in the non-violent political movement of the Dali Lama, through his spiritual teachings. Therefore, the seed can become a mighty tree to feed multiple generations.
 
The seed of compassion produces happiness in this life and in other lives, to the point that we could scarcely imagine. However, the seed of a hateful action can produce unimaginable suffering. So, the second principle of karma can work in our favor. When we understand that good deeds can be amplified for the benefit of self and other, when we intuitively learn to engage each moment, each situation, to know the right action, this is something that is very subtle and profound. That is the voice of conscience, which we can only develop more and more as we strengthen that connection through meditation, through work, with mantras, with energy, as we explained previously. 

3. ​You cannot receive the consequence without committing its corresponding action.

​When we understand that the seeds of egotism produce the tree of death, to use the Kabbalistic language, we avoid acting upon desire―at all costs.
 
You cannot receive the consequence without committing its corresponding action. If you wish to overcome hunger, you must eat. If you wish to be clean, you must bathe. If you wish to lose weight, you need to exercise, eat better.
 
Every action has its corresponding consequences. The same is with spiritual insight. You must put into motion the causes for its fruition. If we want to experience wisdom, astral experiences, jinn states, we have to work with these laws to practice the dharma, the teaching, through our exercises that we have so abundantly in our tradition.
 
Unfortunately, in our humanity, there is a tendency to want everything for free, to have without earning it. And this is a very serious obstacle for people in spiritual groups, because many people think that they can take a short cut to God. “We reap what we sow,” says Galatians.
 
Our current existence is the result of our previous ones, even the actions before our birth, when we were incarnated in other bodies. So, as I said reincarnation, return, is not a theory for those who have awakened internally. And as a belief system it does not really do much. People might be inspired to be, in a conventional sense, a good person in a Buddhist or Hindu school, and this is noble. But when you really comprehend, beyond just a belief, how your current actions produce suffering, for good or for ill, and that this magnifies our trajectory, the energy of our spiritual movement, our projection into space, through all of our activities in mind, heart, and body, we begin to really take ethical action seriously.
 
So, people who enter states of suffering are merely living the consequences of their former actions, even when they are asleep and blind to the causes they initiated. And sadly, people complain. We complain against karma, against justice. We think that in an egotistical sense, that this law is not fair, it is blind―but the reality is that we are blind, because we do not comprehend how even in the greatest crisis that we are responsible for our fate. We are asleep. 

And in relation to that experience I related about Samael Aun Weor, when he appeared to me, it was very interesting. He was dressed in a giant suit of armor. He appeared as a warrior towering over me. When he came down from the sky when I invoked him in the astral plane, he was in a full suit of armor, with no helmet and he had a shield that went from the bottom of his feet towards his head. It was a tower shield, and he dropped it, and the earth shook with tremendous force. I remember feeling that awe and reverence before the majesty of God through the Martian influence. And I was so terrified I did not know what to say. He looked down at me and smiled and said, “Hi!” in English. I stood there trembling because, here is the God of War, the leader of our movement.
 
And he was showing me things, how even his eyes changed, as I was asking him questions that were not relevant to what he was teaching me. My mind was being deceptive. He could see everything inside of me. And therefore, his physical appearance was shifting, changing to reflect what he saw in me. He had a mask appear on his head where I could not see his eyes. I remember meditating on the experience later and realizing that he was showing me that I am being blinded by my ego. I was interpreting things according to my mind.
 
But of course, that symbol of him being in armor represented what I needed to do at that time, to really fulfill divine justice, to have the resilience and the patience and the forbearance to withstand the pain of the ordeals I was experiencing. But Samael Aun Weor was showing me that “You are blind. I am not the blind one.” And it’s really humbling because justice and karma is divine.
 
The law of balance is governed by intelligence, but we are the ones who are asleep. We live feeding our ego, our pride, lust, anger, fear, vanity, greed, envy. We do not comprehend that these egos create all of the pain of our life. We blame the external world. We do not really have any depth, if we are honest. And so, in relation to this law, Samael Aun Weor was teaching me that “You have to remember your past lives,” but you cannot see that in yourself if you do not work. And he was showing me in that experience too that I was being very lazy, and he pointed that out to me. And I feel very inspired by that experience, very humbled.
 
We cannot receive the consequences without committing its corresponding action. If you want to experience the heavens, you have to earn it. We have to work. In a simpler level, when angry people make other people angry, this habit and cycle repeats. It becomes a mechanical, petrified, stony thing. It is a concrete reality in a recurrence, a situation that brings people suffering.
 
However, if we, in that situation, we choose to respond with compassion, we do not feed into that negative current; we smile in a genuine way, with love, conscious love, comprehension, we demonstrate compassion and we can transform the situation. Someone smiles at you in a genuine, kind, compassionate way, we are likely to smile back. It is a basic law of behavior. Therefore, if we wish to change our circumstances, we must conquer suffering with upright action, with ethics, to be a warrior in battle against ourselves, to conquer ourselves with serenity and insight.
 
In relation to this law, there is some confusion amongst Gnostic groups, where they believe that couples who unite sexually, who mix their creative energies, who work in alchemy or who unite sexually with their partner, that they share or receive each other’s karma. This is a confusion of a verse from The Perfect Matrimony, in a section called adultery, where he explains how a woman, being the receptive force, when she sexually connects with different men, she accumulates the energies of that person. So, these multiple influences impregnate the woman, the energies of the female body, but also the internal bodies. And therefore, when a man connects sexually with her, he absorbs the atomic essences of those men, which creates problems.
 
But of course, this is an inevitable thing that people have to face today. Nobody is a saint, especially men. Both men and women have their faults. Nobody is innocent. Nobody is pure, so therefore we cannot judge anybody.
 
But Samael mentions how when a couple unites sexually, they exchange force. And therefore, all the accumulated essences of the other men are shared, but Samael did not say that people share karma. And here is the reason why. 

If a man commits murder, does the wife go to jail?
 
If a woman steals from a grocery store, is the husband charged for theft?
 
What happens is that the couple magnetizes each other based on their connection and therefore these atomic essences of other men produces shared tendencies, egotistical qualities. The couple begins to share egos with each other, but also from their former sexual connections, which is why sexual union is very sacred. It is powerful. Therefore, we should not take it lightly.
 
But of course, all of us have betrayed the sexual mysteries. We have to work with where we are at, our level, with humility and love for divinity and these mysteries, so that we can transform ourselves. 

4. ​Once an action is performed, the consequence cannot be erased. 

Lastly, once an action is performed, the consequence cannot be erased. Many people like to believe that we can take back an action and be forgiven, that everything will be the same as before. But deep down, we understand that actions cannot be erased.
 
If a man murders someone with a gun, he cannot take back the bullet. If we spoke a word of hate, we cannot undo the words we uttered, but likewise when we enact genuine, compassionate, virtuous deeds, people do not forget our kindnesses, the sacrifices we make, the humility we show.
 
Consequences last. They are permanent. They never cease to exist. You cannot deny it. A child who suffered abuse and trauma is forever influenced and shaped by that event. While such people can heal with therapy and very deep works of meditation upon themselves, the effects of such a violent, disturbing, or traumatic energy in childhood cannot be erased.
 
In reality, people do not like to look at themselves, because in some moments in life, some very traumatic experiences are too painful. We have memories that become suppressed. We may like to go on about our day. We ignore that fight we had when we were younger, the violence or suffering of a breakup, an emotional trauma, and yet suppression of the memory continues to exist no matter how much we like to ignore it. This produces all sorts of conflict within relationships, just as terrible events cannot be erased or forgotten.
 
Likewise, conscious works and voluntary deeds of compassion can never be erased. This is incredible inspiration to change, to behave ethically. If we comprehend this principle in action, we have inspiration and empowerment of right action. When we understand that nothing we do can be taken back, we learn to fulfill upright thought, upright feeling, and upright action in our moment to moment being. 

5. ​A superior law transcends an inferior law.

However, only the Being is perfect. Even the gods, the masters, the prophets, the Elohim, make mistakes. This is why, while consequences cannot be erased, that a superior law is necessary. That superior law is mercy.
 
This is well known within a Gnostic hermetic axiom. When an inferior law is transcended by a superior law, then the superior law washes away the inferior law.
 
Divinity is above the law and is forgiveness. Merciful, divine action can supersede any wrong, to pay, to cancel our debts.
 
Superior action is the basis of religion. When we examine the lives of the great masters of meditation, the prophets, the initiates, they were able to overcome terrible adversities through their forbearance, by following superior laws. While our actions cannot be erased, we can be redeemed.
 
Comes in my mind a story of Mahatma Gandhi. He performed a hunger strike because of violence and civil war in Pakistan, where Muslims and Hindus were killing each other. As a result, the fighting stopped, whereby people from both contending parties approached Gandhi and dropped their weapons. This is so vividly portrayed in the 1982 biographical film of his name―I highly recommend it.
 
A Hindu man approached, distraught, anguished, despairing, “I am going to hell for having killed a Muslim boy! The Muslims killed my son!” And this man was in such pain before Mahatma Gandhi, feeling his worthlessness and his terrible crime, but yet he had the inspiration and the conscience to repent. Gandhi told him very serenely, “I know a way out of hell. Find a boy whose parents had been killed. Raise him as your own, but be sure that he is Muslim, and that you raise him as one.” This cancels the debt, especially when we do the thing we feel we cannot do, out of sacrifice of our own pride, in humility, for the benefit of others. 
Forgiveness of wrong actions exist. Redemption is a reality for those who work with the law of mercy, the law of Christ, the Christic energy, the Being. If you study the sacred arcana of The Eternal Tarot, this is Arcanum 11: Persuasion. We have a statement in Gnosis, “The lion of the law is fought with the scale.” And that image of the sacred tarot, Arcanum 11, which we have explained in our course the Eternal Tarot of Alchemy and Kabbalah, the Divine Mother opens the jaws of a lion with gentleness, serenity, equanimity, insight―not violence, but the serenity of God, the calmness of God, the intuition of God.
 
The opposite is coercion. It is egotistical. We try to force another person to think, to feel, to do as we want. And as you look at history, we realize that coercion is the cause of violence: thinking that we can exert our will upon another. And this is what that man did in the example of Mahatma Gandhi. He thought he could redeem himself from the death of his son by killing other Muslims, coercing them, killing them. So, coercion is violence. It is revenge. It is retribution, but grace and mercy is of persuasion, a persuasive force. 

​Conclusion

Kindness is a much more crushing force than any anger. But we have to learn to experience that state, to cultivate it. The only way you are going to cultivate those types of experiences is by facing the worst, because no one can face the lion of the law and think they can conquer without hardship. We conquer through serenity, through dispassion, through equanimity. This grace and mercy is how we negotiate with divinity, so that we do not have to repeat suffering.
 
So, the man who asked Gandhi, “What do I do?” He realized that in order to negotiate his karma, he had to perform superior deeds, go the extra mile. And this is how we cancel our debts. We escape hell. This is how we understand Saint Paul’s explanation of the absolution, the abrogation of the law, to cancel the law, how we pay what we owe by receiving the grace of divinity, which comes in the form of intuitions in the moment, and through our meditations.
 
We will conclude with a statement from Prophet Muhammad in the oral tradition of Islam, the Hadith, which is quoted extensively in Al-Qushayri’s Al-Risalah: Principles of Sufism. He stated, “One who repents from sin is like one who has never sinned at all.”

​Questions and Answers

Audience: Thanks for such a great lecture. It was very deep. I really appreciate it.
 
Instructor: You are welcome.
 
Question: I heard you say in a couple, the partners do not share karma. However, my question is, I know especially when doing the sexual act, partners, they be into each other’s energy. So I would like to know, if one of them is working hard spiritually to transform themselves, to transform him or herself, but the other one is, I mean, does not care, so in this case the one who is making effort to change his life or her life. Is the other one getting effected by the other one’s life anyway, because since time by time they are bathing in each other’s energy? Do not you think one will weigh somehow in the other one’s life?
 
Instructor: Great question. That is a concern that a lot of people raise. The reality is that while the couples magnetize and charge each other based upon their level of being, the important thing is that if we are working seriously in ourselves, we can work despite the fact if our partner does not practice Gnosis. It is good if they can. Obviously, there is a lot of energy involved in development, that is produced.
 
But I remember a story especially, your question raises for me an experience I learned about regarding a disciple of Samael Aun Weor. His inner name was Gargha Kuichines, or his earthly name Julio Medina. He was a disciple of Samael Aun Weor and very dedicated to the doctrine. He was married and his wife was totally against Gnosis. She was against him practicing. She did not like the teachings. She criticized her husband and all the while Julio Medina, at the time only said, “I love my wife. She is my queen and I am her slave. Therefore I will bear all things for her.” The important thing is that we love our partner. That is the atmosphere and the matrix, the conduit by which we develop the soul.
 
So Gargha Kuichines practiced for many years with his wife even when she did not. They connected and obviously there was a level of cooperation there and love. He eventually reached mastery. He reached the sphere of Tiphereth in Kabbalah, the Fifth Initiation of Major Mysteries. Eventually he took the spiral path, but his wife saw how much he had changed, so profoundly, that she realized the effects of this work and then she entered Gnosis. This is why Paul of Tarsus states in the New Testament, “How do you not know, believing husband, whether you shall save your unbelieving wife? Or how do you not know, believing wife, that you shall not save your unbelieving husband?”

What matters is that there is love, you know. That is the important thing. It does not have to be that one partner is Gnostic or not, or both are Gnostic. If you are really serious about your work―and I speak this in general to people, even if your partner does not practice Gnosis―what matters is your concentration and your energy your work. Obviously when a couple unites sexually, they are sharing a lot of force and there is an exchange there.
 
And if one’s partner is committing acts which are negative, which would be contrary to the teaching, obviously one has to transform it. Not easy. Very difficult. But the knowledge you can gain, a person can gain from that type of experience is invaluable. What matters is not whether one is Gnostic, but that there is love. That is the key. Love and desire are totally incompatible. The desire for a Gnostic partner is an obstacle. What matters is that there is real understanding: affinity in thought, feeling, and will. Hope that answers your question.
 
Audience: Yes, it does, thank you.
 
Instructor: You are welcome.
 
Question: Yes, thank you for answering my question. If you are working on an ego such as envy, for instance, and you see it rise in you as you are self-observing, what can you do in that moment in order to not create a karma, in just feeling that ego in the heart or in the mind?
 
Instructor: Good question. When that happens to me, I pray. I pray for help. You know any ego is like that. If you are really being attacked by an ego―it could be anger, envy, pride―you have to breathe deeply and really reflect. Ask your Divine Mother, “Help me to understand what this is.”
 
It is funny. Recently I was traveling with my wife out of town, trying to get away from the city. We went to go hiking away from people, so not exposed so much to what is going on [COVID-19]. And I remember the morning of that day, I had an astral experience where I was driving down a major street in Chicago. It was 4 am, in the dark. And I remember stopping in the middle of the street where there were no people. And my mother, my physical mother in the dream, stopped me and asked me to open up the car. She was outside. I pulled up to her and she knocked on my door. And I got out of the vehicle and she got into the driver’s seat, and I went into the passenger side. And I was really reflecting, “What does this mean?” when I woke up.
 
This was before I went traveling out of town. Later that day, we had a funny experience where there was a lot of traffic at a drive thru at a Starbucks. And I, you know, had cut off some guy who wanted to get his drink. The man got really angry, rolled down his window and was really unpleasant to me. And I was seeing so many egos of anger and rage, real disturbing things, that I did not like what I was seeing. And my partner, she said to me, “This is getting dangerous. Let me switch sides with you.” So, I got out of the car. She got into the driver’s seat, and then I sat down into the passenger’s seat, like the dream.
 
And I was begging my Divine Mother, “Help me to understand my anger in this moment!” because it was very strong. It wanted to retaliate and speak negatively to this guy. And I just breathed for ten seconds, inhaling, holding the breath for ten seconds, exhaling. And I was praying, “My Mother, help me to understand!” and just relaxing. And in that way, I started to see the egos that were provoked in that ordeal. So, my Divine Mother figuratively speaking got into the car, my mind, and was driving my car, was calming me. And in a state of equanimity, I was able to work later on in eliminating this.
 
Praying for help is the key. So, if you find yourself attacked by any ego, whether envy or anger, breath deep, relax, observe your three brains, and pray with your heart, “My God, help me to understand and to separate from this!” You know, in that example I was really begging and then after maybe ten, fifteen minutes of introspecting, I was calm again, you know. So a simple experience, and we like to think of astral experiences as being some kind of ecstatic thing, where we are flying in the clouds, but my Divine Mother and your Divine Mother comes to you to show you how to live your life daily. So that is a simple way. You know, breath, relax, introspect. Do not act. Do not externalize anything. Just reflect and pray in your heart and whatever words are natural to you. Hope that answers your question.
 
Audience: Thank you.
 
Instructor: You are welcome.
 
Question: The example you shared with us from the movie Gandhi represented a physical restitution. How does one make restitution for thoughts and words that you know cannot be brought back?
 
Instructor: Sure. There is a saying from Prophet Muhammad. He said in the Hadith, “I pray seventy times a day for my faults, for seventy faults that emerge.” You know, if you find that you are seeing all sorts of egos in yourself, the only real way to be free of those defects, that karma that is crystallized in those aggregates, is to comprehend them and to eliminate. So, we have to really strive for a long time to be completely rid of negative thinking, negative feeling, negative impulses.
 
But again, if you find yourself in the moment where you are seeing these thoughts are negative, the important thing is not to repress them or to be afraid that somehow “I am committing a sin,” because this could be a mechanical ego that thinks it is observing the three brains and doing the work. And we all develop this type of Gnostic aggregate, these faults, so to avoid punishment, so to speak. Suffering the consequences of our former actions in a very severe way, to be free of those negative impulses, is a long work.
 
And in the process of working on death of the ego, it is important that we learn to negotiate the law, learn to negotiate with the tribunals of justice. I would not say necessarily over small things like that, you know. But you know we face situations where big egos emerge that are very difficult. I know in the beginning we struggle with these churning of thoughts and negative sentiments. To be free of them, we have to comprehend their source and eliminate them in meditation. That is how we are forgiven before the law.
 
To reach forgiveness, we have to annihilate the ego related to those faults. So, if we committed murder in the past and we have that ego of violence in ourselves, to be free of that karma, to be punished, we have to eliminate that aggregate. And in that way when you eliminate the ego, no punishment is necessary. But of course, this brings up an interesting point, because some egos cannot be eliminated unless the karma is paid first. This relates to very ancient debts that we have to pay with a lot of patience. I hope that answers your question.
 
Audience: Thank you very much.
 
Instructor: You are welcome. Any other questions? Yes.
 
Question: Thanks for a good class. I have a short question right. So, in the Bible in several chapters and verses it states how the sins of the father can be met on the son. And after that times, you say God is a merciful God, and he would not transfer these transgressions from the father to the son. So, in terms of karma, which ones of these is true? Can the sins of the father be met on the son or not?
 
Instructor: That is in relation to a type of symbolism that is very profound. We know from the writings of Samael Aun Weor that there are forms of karma that are intergenerational. Some people have commonly called these family curses where some kind of bad luck seems to repeat for a certain family. This is very deep, because some people are born into the same families again and again, because of their actions, their karma.
 
So, I remember asking and speaking with Samael Aun Weor in the astral plane about my past lives. And he was telling me in that one experience, “You need to remember your past lives, so that you can understand your present life!” …with my family, because the ordeals that I was struggling with were related to my parents. So, this principle relates to your question, because a lot of times we live on we return into the same families that we have always lived in in past lives.
 
So often times those people in our families who are our children perhaps were our fathers or our mothers, etc. and vice versa. So, the sins of the father live on in the son, and the sins of the son live on in the father, so to speak, because of recurrence. We tend to gravitate back to the same families we lived with for centuries. This is why people in families can push our buttons, so to speak. They know our weaknesses. It is very ingrained. It is very mechanical. And so, karma lives on and repeats.
 
Samael Aun Weor mentions that we live on and continue through our descendants. We reincorporate into the bodies of our family members of further generations, so to speak. So, there is a lot of subtleties to that point. The sins of the father live on in the son, because of this dynamic. I am sure there are other meanings and representations and interpretations of this principle, but that is a basic one that I can offer.
 
Question: Quick question. If you are doing good deeds as part of your vocation, because you are in a helping field, can you gain karma through that, like good dharma through that, even though you are being paid a salary?
 
Instructor: Absolutely. Many jobs, things we do, are paid for not only physically, but also internally. So in a profession where you are helping people or serving the community, providing for a very special need, we get paid internally too. That is a form of sacrifice for humanity, especially when we work jobs that are very difficult. Jobs that not a lot of people would not take on. Those kinds of occupations are very noble. We also get paid not only through a paycheck, which is part of it. We get paid physically, so that we can take care of our needs, but also to help humanity if we can, in whatever way.
 
So yes, a lot of people in movements in humanity have served a greater purpose. For example, Mahatma Gandhi in his movement. Even Martin Luther King. Dr. King in the Civil Rights Movement performed a very necessary function. A lot of dharma for that, but of course, doing that occupation was very painful, challenging, as you can see from the examples of Gandhi and Dr. Martin Luther King being assassinated. Not saying that one has to go out on a job and risk their life, you know. It could involve that. But the important thing is that whatever job we have, we perform with ethics, with compassion, but of course, establishing healthy boundaries: knowing what to do, where to go, how to act, what to expect, and how to respond, and know how to set limits if it is too difficult. All those principles come into play. Hope that answers your question.
 
Audience: Yes, thank you so much.
 
Instructor: You are welcome. Any final questions?
 
So, I invite you to study some of the practices that we have available in relation to karma. I know a lot of you are familiar with the runes. The thing to remember is that if you are working with a particularly difficult situation in your life you can work with the Rune Not, which is a practice, we use to work with Anubis the hierarch of the law. And in that way whatever difficulties we have we can ask for credit from the law.
 
You can be suffering through a difficult circumstance, a challenge, an ordeal, and we do not know how to resolve it. We can ask for credit, because the law of karma, just as like a bank can offer credits, which of course, we have to pay back with good deeds. And the important thing is that we always pay back what we owe. So, if we ask for credit, for help, we can receive that assistance through the Rune Not, which we have available on gnosticteachings.org, but also in the book The Magic of the Runes. It is a way to negotiate with our particular circumstances. We do not have to suffer mechanically through our life. 
]]>
<![CDATA[The Spiritual Power of Sound]]>Tue, 05 May 2020 22:08:11 GMThttp://chicagognosis.org/transcriptions/the-spiritual-power-of-sound
This is a transcription of an audio lecture from Beginning Self-Transformation, originally given live at the Gnostic Academy of Chicago:

The power of the word is the power of creation and destruction. We know from experience that kind and benevolent words can have a restorative, healing effect. We can inspire others with our language. But words of sarcasm, morbidity, violence, and hatred can bring up the worst qualities within a person: the unconsciousness and the infraconsciousness of the human being. Vulgar words, swearing, cursing, foul language―these always convey the degenerated influence of the ego. And of course, these always have palpable effects on our environment.
 
It has been well documented by Dr. Masaru Emoto, how the vibration of speech and sound, they affect the formation of crystals in water. They also proved in this study how negative words produce chaos, disorganized, cluttered formations in the crystals―whereas loving words, classical music, positive vibrations―these engender very complex and harmonious geometric structures, crystallizations.
 
This proves to us that language affects matter. It is a vibration of energy. A vibration of force, which can be used by the consciousness or the ego.
 
The consciousness knows how to use language, the power of the verb to promote awakening, to elevate our level of being and the level of being of others. But why is this? Why is speech, sound, vibration, energy, essential to Gnosis? It is because language, like the Being, is an expression of energy, of force, of Being. The Being is a vibration, an energy or force, that is very elevated, extremely refined and eternal. It is a spiritual force that can reflect within us if we know how to use our speech, the verb, with precision.
 
If our level of being is low, our words will reflect that, because words are the expression of thought. As the Buddha Shakyamuni taught us in his Dhammapada, "Mind precedes phenomena. We become what we think.” And also, we become what we say.
 
We cannot take back a word of criticism, of sarcasm, of malevolence, because there is a particular magnification of force when we speak from the ego or from the soul, because that is how we direct energy.
 
As Samael Aun Weor spoke and explained, "Wherever we direct attention, we expend creative energy."  
 
So building off our former lecture on the energy of awakening, we are exploring the spiritual power of sound: how we utilize all those energies we are conserving as we mapped out on the Tree of Life in order to work with particular practices in our tradition, especially mantra―because mantra works with vibration, with energy, as we'll explain.
 
These exercises help to raise our level of being, the vibration of our psyche, because when we speak harmful words, we feed desire. We empower it. We condition ourselves. And therefore, our words will reflect our level of being with their energetic qualities: the states and qualities of desire, conditioning, mind, ego, which always produce pain.
 
This is very evident when we reflect on our life: how we argued when we should have been silent. But also, when we were silent and refused to speak―to act virtuously―because when you save power, creative energy, you have a reservoir by which to act.
 
So the next step is to know how to use that energy in a spiritual way, in a conscious way. If our level of being is high, if we use our energies to speak words of compassion, integrity, in all relationships, then we will originate new situations, beneficial circumstances, novel opportunities. When we show compassion and speak words of cognizance to others, we mend, we heal, we strengthen our connection to God, the Being.
 
But of course, we have to be careful with our speech, how we use the verb, because speech creates. It can originate heavenly circumstances, or it can originate diabolic situations in which we incriminate ourselves before the divine law, the laws of the Being.
 
This is why in every religion, the power of sound, of language, of recitation, is essential, without exception. The power of sound is spiritual, but if we take that energy with hatred and channel it through our wrath, we produce tremendous pain, which is why every tradition has its ethical conduct. They teach how to use that energy through practices so as to benefit the essence.
 
Hinduism has Japa yoga, which is mantra recitation: repeating sacred sounds through prayer. Many Buddhists meditations, sacred sounds or mantras are used. And the Jewish synagogues―the rabbi's read from the Torah, the great scriptures of Moses. The early Christians of the Gnostics have always had, secretively, many exercises of contemplation that utilize the verb. And then Islam, they recite the Qur’an with melody, with beauty, with strength.
 
Sound is a powerful medium by which we can invoke the Being, the presence of the divine. The Christians always referred to this as Christ, the Word, the Verb, which we can harmonize in ourselves if we live ethically, if we pray, if we visualize, if we imagine. 
 
So if you are familiar with the former lectures in this course, we spoke a lot about imagination. We talked a lot about energy and how all of these integrate, because our ethics, our codes of conduct, our ways of being, are empowered with the sexual force. Our visualization is strengthened through the power of energy, and it is through sound by which we amplify, we magnify our work. Therefore, if our foundation is very secure, if our ethics are strong, if we are working on our mind, then mantras will fuel our practice tremendously. But if we don't act ethically, if we don't know how to behave, how to speak with others in a proper way, to not act with desire, we can really create a lot of problems―because now we have more energy saved by which to act, and if the ego takes that energy, we fortify ourselves as a demon.
 
Our kind words, however, can transform an aggressor into a companion. But evil words can transform a friend into a fiend, an enemy.
 
This is why Christ said:
 
“Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man: but to eat with unwashen hands defileth not a man.” ―Matthew 15:17-20
 
So it doesn't matter how clean and upright we seem on the outside, but if our inner sepulcher is filled with dead bones, we will speak with rottenness in every state of our life―unless we change. So upright speech is a foundation of Buddhism, especially, but every tradition as well, every religion.
 
Even the word religion, from Latin religare, means to reunite. We do not reunite people when we speak with the intention to harm, or if we gossip, or lie, or manipulate. Sadly, in spiritual movements, this is very common. It is because people forget ethics. This is why this Sufis taught, “We must always guard ourselves, our breaths, against God Most High,” because that breath is powerful. That vibration is powerful, especially if we are working with the sexual force. So, by protecting our speech, we protect our quality of mind.

The Definition of Mantra

Every meditative tradition offers mantras to help protect our mind. From the Sanskrit man, “to think.” Or the word manas, meaning “mind.” And trai, try, “to protect, to free.” Mantra literally means “mind protection―to free the mind through sacred sounds.”
 
Speech, logos, the word, originates from our psychological state, our intention. And we know in many religions they teach mantras to train the mind―to reach equilibrium, stability. Sound and vibration can harmonize our level of being and it can help calm the mind, control negative thoughts and restrain the ego.
 
Vibration and sound is a means of strengthening our concentration, our essence, so that it can be focused on one thing, without being distracted.
 
Any time we identify with an ego, with anger, with pride, with resentment, with fear, and we speak from that state in a crisis, in an ordeal, we create a lot of disharmony in our psyche. 
 
So going back to the study by Dr. Emoto. Literally water crystals form based off of positive words or negative words. And we know that in science, the human body is at least 80 percent water. So, if we are speaking harmful things or gibberish, disharmonious language, sarcastic expressions, or manipulative dialogue, we are literally charging our body with that force and therefore, even in our biology, we become very chaotic.
 
People who identify with anger and resentment, with pride, with hatred, exhaust themselves. They find that they cannot sleep well. They do not rest well. They cannot pay attention because they have wasted all their energy. They have crystallized and channeled their energy that they have been saving―whether from sleeping eight hours and waking up with fresh vitality―through desire. 

This is why to “curb our tongue” is the beginning. We learn to control our speech, but also, we work with mantras. We need to empower our consciousness, our essence, especially to control the ego when we are tempted. And these mantras help us to vibrate with divinity as we can see hinted at in this image, of a person sitting in a yogic posture, surrounded by a lotus and the seven lights of the chakras: the energetic wheels of the spinal medulla, within the energetic body, are illuminated.
 
The primary benefit of mantra is that it curtails the ego so that we don't act with negativity, because everything begins inside, psychologically. And if we are not paying attention throughout our day, we simply react to life. We do not perceive the causes of suffering and how they manifest in this present moment.
 
As we explained in “The Energy of Awakening,” we need fuel to drive our car, and likewise, the internal bodies need energy in order to operate effectively. The engine of the internal bodies, that which circulates the force of divinity, is the chakras, as we are going to talk about. These energetic wheels or centers, vortices of power, can channel all our psychic, biological, energetic, and spiritual force with balance. This is so we acquire equanimity of mind.
 
We stabilize the mind when the waters are calm and when the energies are flowing peacefully. So, the mind is serene when the ego is absent, so that awakening can occur, and we can experience the Being. We have to remember that to work effectively with mantra, we have to be calm.

So we spoke about nine stages of meditative concentration and how on the path, on Buddhist murals, leading up this winding path of a monk chasing an elephant, it takes less and less effort once we reach the higher stages of concentration, because real concentration is effortless in the highest degrees. But of course, in the beginning we struggle. Our mind, the elephant is out of control, and therefore, with the hook of vigilance and the rope of mindfulness, we chase after that elephant.
 
If you look and are familiar with Tibetan Buddhist image, there is a blazing fire around the curves of the path, which refers to the energy we need―the effort we need in the beginning to stabilize ourselves, to concentrate. Therefore, mantras especially, are effective for that, whether vocal or in silence.

​The Universal Language and Divine Principles

We have innumerable mantras in our tradition. Every religion has its sacred sounds, its words, its mantras, its prayers. Each mantra or syllable represents a force in nature, principles of divinity which we seek to embody, to express.
 
So first, the Word originated all. First comes sound, and then the calligraphy, the geometry, the scripted patterns of language, which we find in every religion. Just as every religion has its Bible, these bibles are written in different languages, which all carry and embody profound principles. While an infinite of different mantras exist, within the languages across the globe, they all originated from the Being.
 
The Being, God, is a multiple perfect unity. Divinity is one perfect light expressed through millions of masters. So, we have to remember that each master is an angel, a buddha, a god, a prophet, a luminary: one who embodies the Verb, the Word. 

This principle is beautifully expressed in the Ninth Symphony of Beethoven, in his fourth movement of that symphony, the choral movement―in which you hear many voices, many masters, but one harmony and one melody, which is Christ.
 
This sound is the perfect joy of Being, the happiness of liberation from the mind. It is the fire of creativity, the fire of genius that inspires all the great musicians and classical composers, the great artists of humanity. And if you are interested in learning more about how this is the case, you can study our lectures on ChicagoGnosis.org, the course called The Secret Teachings of Opera.
 
Samael Aun Weor, in The Spiritual Power of Sound states:
 
“There is a universal language of life spoken only by Angels, Archangels, Seraphim, etc. When the sacred fire blooms in our fertile lips made verb, the word becomes flesh in us. All the mantras known among the occultists are just syllables, letters, and isolated words of the language of the Light.” ―Samael Aun Weor, The Spiritual Power of Sound
 
What does it mean that the sacred fire blooms on our fertile lips made verb? Fertility has to do with sexuality, creativity, when we are taking that energy and raising it up our spine through exercises of transmutation, so that that fire manifests in our words, in our speech.
And all the mantras of the world of the Gnostic tradition help us to articulate that light, because mantras are very specific. They operate based on laws in the cosmos, of which the angels are manifest, of which they know and express with perfection.
 
Ancient languages carry tremendous power, especially because they are more accurate expressions and depictions, articulations of divine principles. So we study and apply different mantras from all faiths, because these mantras represent distinct qualities, forces we need to incarnate, to embody, which is why Samael Aun Weor stated in The Spiritual Power of Sound when he quotes the Book of John:
 
“The Gods create with the power of the word, because, ‘In the beginning was the Word, and the Word was with God, and the Word was God’ (John 1:1).” ―Samael Aun Weor, The Spiritual Power of Sound

Different languages contain and retain spiritual power. This is why the great religions of the world have lasted for so long. I believe even Dion Fortune wrote in one of her books how the Catholic Church has subsisted through millennia because of the Latin Mass. Latin is a mantric language like Hebrew, Chinese, Tibetan, Arabic, Sanskrit. These languages, in their Genesis, in their provision to humanity, carry tremendous force. Each letter of the Hebrew or Sanskrit, Tibetan, Latin, Arabic alphabets represent principles and forces, which we can self-realize in ourselves. They represent laws of nature, and that is why these languages channel energy, because they operate as a conduit of receiving divine aid.
 
So the Latin Mass as the center of the Catholic Church, helps to invoke divine force. The problem becomes that many of the people who attend Mass, they feel the power and the beauty of that tradition, but because they do not circulate the energies in themselves. They do not awaken. They may feel inquietudes in the heart and appreciation for the symbolism of the Mass and they feel the power of the Latin, yet they cannot circulate and incarnate that force because they are not working with their own energies. They are not awakening. 
 
This is why Dion Fortune and even Samael Aun Weor wrote that, "Ritual is like dynamite." Ritual and mantra, as symbolic expressions and prayers using the mantric languages of the world, are a means of invoking divinity. And so the word is very powerful. These sacred evocations were always utilized with respect because with the word comes great consequences.
 
How we speak to others, but also how we speak to God, and how we manifest the Being in ourselves, is critical. But that depends on profound purity of speech: profound respect of the verb, because as I said, our language and our energies empower either the soul or the devil―the consciousness or the mind. It depends.
 
When we work with certain practices, like rituals or prayers, mantras, we have to be very cautious, always returning to our ethics, because with evocation, invocation, prayer, expressing sacred sounds, we are working with a very powerful force. And if we act unethically, instead of using the dynamite to break through the caverns of our own habits, we instead self-detonate. We commit spiritual suicide. This is why ethics is critical.

​Symbolic Notation of the Sacred Verb

So numerous spiritual schools always have their focus in different languages in the written word. Each character within these different sacred alphabets, again represent energy, which we seek to mathematically use with precision, with scientific results, with verification.

And when you understand the universal Christic principle: how that Christic divine energy, which is not a person, is in every religion, you understand how each religion depicts the divine, the principles of God, and how they relate to other religions.
 
This is why Dion Fortune wrote in The Training and Work of an Initiate:
 
“All esoteric systems use a symbolic method of notation in their teachings. Each of the symbols employed indicates a spiritual potency, and the ideas associated with them indicate its method of function; their interrelation represents the interaction of these forces. If we have the key to one symbol-system we can readily equate it with all the others, for fundamentally they are the same.” ―Dion Fortune, The Training and Work of an Initiate
 
So the principles are universal, but they are particularized through each language of this cosmic alphabet. So many correlations exist between the Nordic languages, the runes, and their derivatives: Hebrew, Aramaic, Sanskrit, Chinese, Arabic, etc. They share their roots in the divine language, which was a language of light that Samael Aun Weor mentions many times in his books, which was spoken by an ancient humanity on our planet, which is long forgotten, ignored. 
Each letter in these alphabets represent force, potencies in nature, which we seek to access through mantra, through prayer. And in this graphic, we find the zodiac on the left with its constellatory and stellar script, its glyphs map in the stars, the laws of the universe. We have in the middle the Sanskrit Aum with its eternal script circulating outward towards creation, because the mantra Aum, the perfection and creation of divinity, represents how all the universes emerge from that source. And each letter of Sanskrit here circling out can represent the cosmos, the universe, in all of its multifarious and intricate laws, its balance, its harmony. And then we have some magic sigils on the right which relate to the runes, the Nordic yoga as we will explain.
 
So mantras have different purposes. The Sanskrit Om works with the heart, our innermost Buddha, the Spirit, the Being. The Arabic Hu, can relate with the breath and the Spirit as well. And the Sufis chant “Allah Hu Allah,” and many times they pronounce the Shahadah―the declaration of faith in Islam:
 
لا إله إلا الله محمد رسول الله
ʾIlāha ʾIllā Allah, Muammadun Rasūl Allah
“There is no god but God, and Muhammad is His Prophet.
 
That declaration of faith is also used as a mantra amongst the Sufis, to experience the height of the Tree of Life as we have explained previously.
We have INRI, a Christian mantra [written on the cross of the martyr of Calvary], in Latin signifying Iesus Nazarenus Rex Iudaeorum: Jesus of Nazareth King of the Jews, which is a fire that particularized itself within Jesus. Because Christ, Khrestos in in Greek, means “anointed one” or fire, from Khrestos in Greek and in Latin INRI. It stands for Ignus Natura Renovatur Integra: “Fire renews nature incessantly,” because the Verb, speech, or creation, is the Christ, is an energy.

​Cosmic Symbols as Sacred Mathematics

So a competent esotericist knows the mantras and symbology of their tradition and their practices in relationship to others, such as the Tarot and astrology, which basically encompass many sciences in their depth. We study them with patience so that we can experience their profound symbolism through practice.
 
In the Gnostic tradition, we always examine the original languages of the scriptures so that we can comprehend our practice. We are spending a lot of time talking about these languages because the written word is the expression of the hidden word, the Being, whom we can access when we learn the science. And while the sacred languages of the East are very profound, in the western esoteric tradition, we emphasize Hebrew, which is the esoteric language of the west, the mystical Kabbalah. 
 
As Dion Fortune writes in The Training and Work of an Initiate:
 
“These cosmic symbols are further represented by the letters of a sacred language, which, in the Western Tradition, is Hebrew. Out of these letters are formed the Sacred Names and Words of Power, which are simply algebraical formulas resuming potencies. Thus is the universe represented to the initiate, and he is able to trace the correlation between its parts and see what invisible realities are throwing their shadows upon the world of Maya, illusion.” ―Dion Fortune, The Training and Work of an Initiate
 
So she is explaining that mantras grant us the power and energy to penetrate nature: to see it, to understand it. So, in our former lecture on imagination and fantasy, we spoke a lot about imagination and supraconscious imagination. These abilities allow us to perceive the reality behind phenomena. Likewise, mantra is the fuel. It is the engine. It is the mechanism by which we catalyze and accelerate our development, we empower our meditative discipline.
 
These algebraic formulas are very exact. This is an exact science. Prayers and mantras are perfect mathematics. And we know this because Hebrew, the letters and the words, have numerical value. Each character represents not only a number, but a principle. And just as a key unlocks a certain door, likewise, certain mantras give us access to different regions of consciousness, which is mapped by the Kabbalah.
 
For example the Mantra Pander can help us remain awake within the Being in Kether. Many mantras exist for astral projection such as Fa Ra On, which we have to intentionally imagine and visualize Egypt, the pyramids of Giza. Om Tat Sat invokes the Ain Soph Aur, the limitless light to descend into our minds and hearts, to awaken us.
 
It is well understood that music is mathematics. It is a science as well as an art, primarily because musical notations are mathematical; they are precise. And it is also artistic because it expresses the artist ‘s level of consciousness. So music and sound and art reflect the level of being of the composer, which is why we always look to the great classical initiates, especially the great masters, because they learned how to use sound in a powerful way, in a conscious way, and even supraconscious way; like Beethoven, especially,  Wagner, Mozart, Chopin, Liszt, Tchaikovsky, and many, many others.
 
Likewise with numerology, the science of Kabbalah. The numerical values of Hebrew, those characters, always arrive at a synthesis, a primal understanding of their meaning. This is in relation to the sacred arcana, which we talked about in a course called “The Eternal Tarot of Alchemy and Kabbalah.”
 
We also have mantric prayers for defense, internally. These are known as conjurations. Conjuration comes from conjurare, which means “to swear an oath together; to invoke or summon.” So when you conjure in the astral plane, an entity that you think is negative, you are asking it to swear upon divinity "In the name of Christ, by the power of Christ , for the glory of Christ, show me your allegiance!"―because you are invoking divinity to come down and to show you the reality of this dream experience, to see what is objective and what isn't. We use the Conjuration of the Four and the Conjuration of the Seven especially, in order to reject negative forces. And we always utilize the Hebrew names because these help us to manifest those divine potencies, so we can receive their aid.

We also open the door to the internal worlds through mantra so that we can witness and experience the causes of phenomena, because everything originates internally first, and then the external world. To reiterate from Samael Aun Weor's book Tarot and Kabbalah:
 
“In Kabbalah, everything is numbers and mathematics. The number is holy and infinite. In the universe everything is measurement and weight. For the Gnostics, God is a geometrist. Mathematics are sacred. No one was admitted into the school of Pythagoras if they were not knowledgeable about mathematics, music, etc. Numbers are sacred.” ―Samael Aun Weor, Tarot and Kabbalah
 
So the language of mathematics is Hebrew. Divinity creates through the power of the word, through mantric language, through sound, in order to give mathematical form to our consciousness. Even the Hebrew calligraphy represents geometric vibrations, forms, which are pronounced or produced by sound. This is very well documented in studies of Cymatics, which is the science of how sound waves, cyma, influence and create visual geometric patterns.
 
Rabbi Chaim Yaakov Guggenheim, an electric optics engineer at aircraft industries of Israel, performed a study of sand formation through the influence of sound. After pronouncing Hebrew letters, those characters formed within the sand. This proves that language creates patterns, geometric forms. And the ancient languages such as Hebrew, represent the geometric and geo-spiritual manifestation of the divine.
 
Therefore, it is important to use mantras from our tradition and not to create our own, because mantras work with laws, universal laws, cosmic laws. Creating our own mantras or sacred sounds is a new age novelty, an invention. It has no basis in spirituality. If we wish to create a space in our interior for divinity to manifest, we must work with the universal laws which are mathematics. Just like your key to your car will not open other cars, so too will the supreme vehicle of Mantrayana, the vehicle of sound, will not open to you unless you work with proven methods.

The Laconic Action of the Being

As we explained earlier in this course, the laconic action of the Being is the perfect mathematical expression of the divine. The Being requires no effort to express his perfection within nature and within the consciousness that is awakening.
 
Mathematics and sound are principles of divinity, the Being, and we can invoke and manifest that perfection through sound, which is why Samael Aun Weor mentions in The Revolution of the Dialectic:
 
“The laconic action of the Being is the concise manifestation, the brief action, which in synthesis the real Being of each one of us executes. This action is mathematical and exact, like a Pythagorean table.
 
“I want you to reflect very well upon the laconic action of the Being. Remember that above, within the infinite starry space, every action is the result of an equation and of an exact formula. Likewise, as a logical deduction, we must emphatically affirm that our true image, the inner Kosmic Human, is beyond false values. He is perfect.” ―Samael Aun Weor, The Revolution of the Dialectic
 
So every action of the Being is like math. It is universal. It is perfect. It is always eternal. And to work with that mathematics of God, we work with Hebrew, especially, which is why we always place special emphasis on the prayers of our tradition, because they have tremendous effect to develop serenity, insight, clarity, and especially inner-strength.

​Consciousness and the Musical Scale

The universe is governed by these laws, especially the law of seven, the law the musical scale. This law is known by Gurdjieff as the Heptaparaparshinokh. It is the law of organization. It is the law of the musical scale: DO RE MI FA SOL LA SI.
 
This musical scale, this law of seven, permeates nature. All of the universe, in astrology, especially, many ancient cosmogonies, many ancient histories of humanity, always speak about the law of seven: seven races upon the Earth or seven root races in Theosophy, seven planets in alchemy, seven virtues, seven vices, seven musical notes. We use the musical scale to refer to a type of psychological and spiritual development. And we also related to mantra.
 
Notice that the lower three notes DO RE MI are mapped out and related to different types of people. We are more or less predisposed to use the intellect, the emotions, or instincts with greater intensity, one more than the others. We have a psychological limp, so to speak. Some of us are more intellectual, some are more emotional, and some were very instinctual.
 
Regardless of our disposition, we want to become balanced, and if you remember the prior lectures, we talked about balancing the three brains. We have to balance our mind, our heart, and our body so that they are calm, serene, in a state of dispassion and equanimity, with clarity. We do that by producing a conscious shock, by working with mantra.
 
The musical note FA relates to a fourth type of person who is balanced: somebody who is not overly intellectual or overly emotional, or always acting in life without thinking or feeling about what they do. A balanced human being understands the three brains and is driving the car well. But to get to that point, to know how to work spiritually with these three brains with balance, we have to work with the musical note FA. 

To reach that point, from intellectual to the fourth type, we have mantras. We have to enter a shock in the consciousness. The note FA relates to an exercise in our tradition known as the Rune Fah, the Nordic yoga. One of the first practices we do when we get up in the morning is we face towards the sun in the East that is rising. We have our left hand and our right hand out, our left hand above our right. Palms outward facing the sun to receive the solar effluvia and energy of Christ, the Solar Logos, the energies of God, which are manifested in the sun, so that we can take that spiritual force and awaken our consciousness―which is why we pray:
 
“Marvelous forces of love! Revive my sacred fires, so that my consciousness will awaken!"
 
So we pronounce and prolong the mantras: “Fa, Fe, Fi, Fo, Fu.”
This mantra work and this runic yoga awakens the consciousness. These energies circulate our fires from sexuality to the brain. We also receive the energies of the prana in the atmosphere so as to charge our temple, our body.
 
So this diagram of the musical scale, traditionally, in the Fourth Way school also refers to the work of alchemy: how we conserve and raise creative energy in different bodies, which in a marriage we create through a surplus of conserved sexual energy, the creative force.
 
The note Sol, relating to the sun, refers to the creation of a solar astral body. These bodies are internal vehicles that can circulate Christ. We need these bodies if we want to become an angel, to be perfect, because divinity cannot mix with the ego. First, we create these bodies, like a lightbulb, so that we can channel these energies clearly, and then by removing all the impurities, we reach perfection.
 
The solar astral body is a great luxury that we need to create through alchemy. It is a solar emotional body: a miniature Logos, which can channel the forces of the sun, the spiritual sun [the note Sol].
 
Likewise, with a surplus of conserved and raised and elevated sexual energy, we create the solar mental body, a solar mind, which is like a beautiful chalice that contains the blood of redemption. The profound energies of sacrifice of Christ, our inner Christ, are the Intimate Christ, which is not a person, but an intelligence inside, whom Christ, Jesus, manifested.
 
And likewise, with another surplus of sexual conserved energy, we create a solar causal body, the Christ Will―a will that only obeys the Being.
 
Now the important thing to remember is that we can only create these vehicles through the power of sound, through mantra within the sexual act, when these notes do not deviate. It means that we have to apply constant effort and diligence so that we maintain our practice and that we never cease to work in ourselves. So, this means if we want to awaken, first that constant shock below, the transition from MI to FA, we have to begin working with mantra―to maintain that balance in ourselves at all times, not identifying as an intellectual, emotional, or instinctive person, but harmonizing ourselves daily.
 
If you work more diligently in yourself and raise those energies and conserve them, establishing your foundation in the fourth type of human being, we can begin to work at higher degrees, which is known as initiation: the creation of the solar bodies.
 
But this scale also applies to our work each day, our moment-to-moment work. 
 
When you balance yourself in your three brains, we have to learn how to work with the superior emotional and superior intellectual centers. These are perfected with the creation of the solar bodies and their development. But superior emotions have to do with the sentiment of the Being, which has nothing to do with sentimentalism or the emotionality of afflicted persons. Likewise, a superior mind knows how to receive intuitive understandings and messages from the superior worlds.
 
We have to learn how to become acquainted with these centers and to create them, to develop them.
 
So, this scale also pertains to any action in life, not only to alchemy. We might fluctuate between notes. We have to initiate and sustain our work, such as through silent or vocal japa: mantra recitation, so that we can initiate that effort to maintain the note Fa, which is awakened consciousness, vigilance, mindfulness, and never forget that we are doing it. When we fall asleep, we are either identified with the intellect, with the heart, or the body, the lower three types of people, which constitutes in the Bible the Tower of Babel, gibberish.
 
Gurdjieff and Ouspensky also mentioned in their Fourth Way school that there is a tendency in students to begin an activity and then end it, starting something else under the illusion that they are doing the same thing. But the reality is that we have deviated. We are not maintaining the same note. We are not raising the octave of our energies so that through their acceleration and elevation, we are awakening higher states of consciousness.
 
So literally, this vertical diagram can show us qualities of being and if we wish to reach the goal, which is the fulfillment of our Christic Will, we can't forget what we are doing at all times. The solar causal note, related to SI, which is the height of this septenary diagram, relates to the fulfillment of our divine Being's will. This is the type of effort from the soul that follows exactly the commandments of the Being. This is the degree like a figure like Moses, like Jesus, like Buddha, many prophets.
 
So we have to learn that when we focus on one thing in life, we fulfill it with completeness. We don't necessarily forget what we are doing. We are attentive at all times. So this has to do with how attentive we are when we perform our daily life. But also can refer to alchemy.

The Chakras

So we also study the chakras. Chakra means “wheel” in Sanskrit. We have to learn to awaken these vortices of energy in ourselves, which the Taoists call Chi. It is the power of awakening.
 
Different mantras activate different chakras. Seven vowels exist in nature in order to awaken the energies of the spine. So these wheels or flowers of the soul, of the vital and astral body, of the internal bodies, are centers by which certain energies circulate. So in our energetic body, we have meridians, nadis, which are channels that circulate the energies of our physicality, our vitality, our emotionality, etc. And when nadis overlap in one area, they form a chakra.
 
So there are not only just seven chakras in our inner being, but there are literally thousands, because the nadis or meridians overlap in many places of our organism.
 
The vital body penetrates the physical body to give it life. 
 
So the seven chakras are precisely the main chakras we work with, because they contain the most power and the law of seven applies here. Seven chakras, seven churches of the Book of Revelation.
 
The vowel “I” (pronounced “ee”) vibrates in the crown Chakra Sahasrara and the third eye, Ajna―awakening polyvoyance or omniscience as well as clairvoyance in the third eye, the faculty of imagination as we explained. 
 
The vowel “E” as in “eh,” awakens the chakra of the throat, Vishudda, the faculty of clairaudience: the ability to hear mystical sounds in meditation and in the astral plane. This chakra also grants us the capacity to understand the Verb. So, when we study a scripture, we work with Vishudda and this mantra “E” in order to awaken that capacity to interpret what the different Bibles and religions teach.
 
Anahata, the vowel “O,” in the heart relates with intuition: the capacity to know without having to think. It also grants us the ability to astral project, because many times when the physical body goes to sleep, if we are attentive, we can project ourselves in the astral plane as a soul through the Chakra Anahata, in order to have a superior projection into higher states.
 
Manipura, the abdominal chakra, the vowel “U,” works with telepathy: the ability to receive psychic messages from other people, from other beings, and to interpret them, to understand them immediately.
 
Svadhisthana, the letter “M.” I know in English, we do not like to think of the letter M as a vowel, but it is not a consonant according to the teachings of gnosticism. We prolong the vowel “M” by closing our lips so that it vibrates at the center of the prostate or the uterus. The vowel 'M' is prolonged like the moaning of a bull―“Mmmmmmmmm…” This prostatic or uterine chakra also has capacities to awaken us in astral projection.
 
And lastly, the Chakra Muladhara, the sacral chakra at the base of the spine, the vowel “S.” “Sssssssss…” which is a fire of the serpent in which Kundalini is enclosed coiled three-and-a-half times, awaiting its awakening in the perfect matrimony. 
By awakening these chakras through mantra, we raise the serpentine fires of our sexual energies up through two circuits of the spine known as Ida and Pingala, or Adam-Eve in the Bible, Od and Obd in Hebrew and Kabbalah―Pingala, the solar masculine energy and Ida, the feminine lunar energies. So, we will give some practices we can use to awaken these forces in a harmonious way, in a balanced way. 

​The Six Parts to Every Mantra

It is also important to remember that there are six parts to every mantra when we work with sound.

​Rishi

Rishi which means “sage, saint,” or “master.” In synthesis, every mantra is given by a master who received that mantra from a deity, a buddha, a god. 

​Meter

There is meter: this has to do with the rhythm, the cadence, the melody, the pronunciation of sacred sounds. Mantras can be sung, and they have many variations, even across and within the same traditions. While these are effective, the true meter of a mantra exists in the internal planes.
 
Samael Aun Weor would often correct student's pronunciation of mantras because they communicate great power whether they are sung or intoned in a certain way. Even the intonation or the meter has precise principles at play that are mathematically precise. So just like we perform a classical composition using many instruments, according to the intention of the composer, it is important that if we want to get the same result, we work with the same method according to the divinity that originated those mantras. 

​Devata

Devata, divinity, God or deity: this signifies how each mantra originates from a Being, from a God, from a deity, an angel, a buddha, a deva. 
 
Each angel is invoked in relation to sacred names, sounds, terms that are utilized within the mantras they gave to the Rishis, the masters. Therefore, we cannot create our own mantras, because mantras invoke specific divinities with mathematical precision.
 
These are laws of nature. We do not make up our own laws. We can believe we are separate from other people in that we can do whatever we want, and yet, there is the law of interdependence. Nothing is separate. Everything depends on other phenomena, whether internal or external for their existence. All of us are submitted to the law of gravity. You can believe that you will fly when you jump off a cliff, but the law is the law. Unless you are an exceptional jinn master, I think that might be a problem.
 
So people can make up mantras and they call upon energies that they don't comprehend. They harm themselves. So, creating our own mantras is something like speaking gibberish, which literally could be perceived as some act of insanity. So likewise, among the angels, the devas, the gods. To speak gibberish is to live within the Tower of Babel, the lower three types of people on the musical scale.

​Bija

We have Bija: the seeds of a mantra. These are the letters that constitute the life or Genesis of mantric words. Just as the seed becomes a flower, Bija, the seed mantra, the letters of a mantra, gives flowering to words, to phrases, to sentences, to prayers. Bija mantras like Om form many other mantras and are the seed of those verses, those prayers, etc.
 
So, from Bija emerged the life of a mantra. It empowers. It gives life to the soul. So these seed mantras are not just physical, but they constitute vibrations. They provoke ecstasies. They help us vibrate at realities outside the body in the superior regions of the Tree of Life. From Bija emerges trees of wisdom, in Being, which are perfected meditators, because these sounds create entire dimensions and realities. For example, Aum or Om is very memorable. It is the root of many mantras. It is therefore a Bija, or a seed mantra, because this sound correlates and articulates many derivations and elaborations. It also relates with our innermost Being, and the same vibrations of this mantra relate to Chesed, the Spirit. 

​Shakti

We also have Shakti. This is energy associated with power and vibration of mantra. Mantras carry power, as we have been explaining, and any spiritual activity relates with the type of vibration, such as the runes. Different runes, different yogic postures with mantra, work for different purposes. Like the Rune Rita for judgment, the Rune Fah for solar force and transmutation, the Rune Dorn for willpower, the Rune Olin for transmutation as well. The vowels awaken different faculties, etc. Each energy has its specific flavor and subtlety we must explore through experimentation.

​Kilaka

And lastly Kilaka. It is the ultimate meaning or the secret significance, the key to the lock: ki-laka. We even find that etymology hidden there. It is like opening a door to a great mystery. It is the meaning of a mantra that you can only learn from the internal planes. For example, we have the mantra Om Masi Padme Hum. In traditional Tibetan Buddhism, they say Om Mani Padme Hum. But in the internal planes, this is how the mantra is pronounced.
 
I remember speaking with certain initiates in the Gnostic movement in the astral plane. They came to my home and we were performing the mantra Om Masi Padme Hum, because in Mani, we find the letter N becomes an “Sssssssss.” It has profound symbolism, which we don't have the time to explain in detail here, but basically we are to working with our vital waters, represented by the letter N or the Hebrew נ Nun. We awaken the fire of the divine. The vowel “S,” the serpentine fire of the serpent, so that we can become a perfect padme, a Lotus of God.
We pronounce this mantra in the astral plane. I was with a group of Gnostics internally and this is how they perform it. This is how we perform it too in our physical schools. And you can learn the hidden meanings of these mantras only through meditation, through profound reflection.

Conclusion: Instructional Videos on Mantras and Runes

Our last two slides are videos which you can access on the pdf for examples of how to perform mantra. We have the famous mantra: Klim Krishnaya Govindaya Gopijana Vallabhaya Swaha, which has the power of protecting ourselves from negativity and the explanations for that mantra can be studied online with great depth, especially in a lecture called Christ, Mantra, Mind Protection, which we find on gnosticteachings.org. 
Likewise, we have the runic exercises, the seven vowels, the seven runes, by which we charge our body and work with energy in nature, in order to fully awaken our potential.
 
So I invite you to ask questions.

​Questions and Answers

Question: Thanks for that for this wonderful lecture, which I really appreciate. Yeah, I have three questions. So I am going to ask you those questions one by one. Are you okay with that? 
 
Alright, so the first one is regarding mantra. Does it matter the way you say that mantra? Let us say in the Gnostic teachings, we have learned we have to pay attention to every syllable of a mantra. However, if we are listening to Buddhist people, the way they do mantra, some of the words, you do not even hear them because they go so fast. I remember the other day in a Buddhist temple, the Padmasambhava monastery, they have an online website and broadcast with them during the day. The way that Master Rinpoche was saying the mantra, he started it slow and then went very, very fast and then slowed down and went very fast. I am asking you: does the way we say mantra, does it matter? And which way is the best? The slow, paying attention to every syllable, or going fast?
 
Instructor: Excellent question. The thing to remember is that when we perform a mantra, we pronounce the syllables correctly, and in the beginning of this is difficult because some mantras are very elaborate. As we know from Tibetan Buddhism, especially at the Padmasambhava Buddhist center / monastery, those monks have been practicing for many years, decades [for] a lot of them. And so when they are performing these Tibetan mantras, they do it with a type of ease that is very familiar and easy, where they can be performing and pronouncing the syllables, even very quickly, which can be difficult for non-native speaker of Tibetan or practitioners or a student of that tradition―very difficult to follow along. So that is one level to that.
 
Now certain mantras according to meter have different pacing and different speed. Some prayers can be performed quickly, some very short or better said, very prolonged. And the only real sure way to learn that and to know with certainty today is by going into meditation and internally investigating. Or being fortunate enough to study under the auspices of an authentic teacher who really knows the tradition well, whether Buddhism or even Gnosis. Because I remember even Samael Aun Weor would spend time correcting students, as I said, who were pronouncing mantras either too fast or too slow, and he knew the inner secret off those mantras―even the meter how they should be sung or pronounced.
 
And fortunately, we do have some audio clips on gnosticteachings.org, which give us a basis for approaching certain prayers.
 
But my answer to the first question is that my assumption is that these monks who are practicing for so long, can perform certain mantras very quickly, that are very elaborate, because that is part of their training, and that is something that has been passed down to them through the transmission of their teaching, their initiation. So there is some validity to that, but if you really want to know the real depth of a mantra, whether you sing it or you prolong it or you say it quickly, that is something that you can only really gather with absolute certainty when you are working with a mantra effectively from an authentic tradition like Tibetan Buddhism, especially. You know, it may depend on the schools, but also your internal experience, if that makes sense.
 
Question: Yes, it does. Thank you. Yes, I am going for the second one. Is a ritual required before wearing a talisman or pentacle, because can anybody just pick up or a talisman and then wear it and then it works?
 
Instructor: Good question. Now certain prayers in our tradition are effective for charging talismans, and I would say the more intentional you are about working to charge, like a pentagram or certain object in your home like an altar, that the more intentional you are and prolonged with your efforts, the better, because the more you work with certain prayers in our tradition, like Conjuration of the Four, Conjuration of the Seven, and especially the Invocation of Solomon. These help to accumulate energy at a very high degree. These are prayers which are very exceptional. They were written down by Eliphas Levi, originally, and have been used in the Gnostic tradition by many initiates.

So you don't necessarily need to have a talisman or some objects. It is actually beneficial if you do, especially if you are learning to channel energy and you want to get additional help, like a Gnostic pentagram with the seven metals that, personally, we know some people who do sell them. I personally own one myself and I found that in order for that talisman to really have effect, it is all dependent on many things: first off, my meditations, my quality of work upon my mind. That is really the foundation, because you can wear the cross or the pentagram or the star of David, and you know many people in society wear these trinkets, but because they are unethical people, they don't have any effect. And those talismans are only effective if we are working in ourselves to elevate our vibration.
 
The best way that you do that is by being consistent, especially with your prayers and practices. I like to perform, before I go to sleep, the Conjuration of the Four, the Conjuration of the Seven, and the Invocation of Solomon. And in our home here, we have a lot of pentagrams. We keep them up in our bedroom, especially, and I have noticed, internally, that when I have done these prayers for a prolonged period of time, in the astral plane, I have seen my pentagrams light with fire, Christic energy. And so those talismans only have power if you are working with them for a prolonged period of time.
 
It is not enough just consecrate it, like you can read in the opening of The Gnostic Bible: The Pista Sophia Unveiled, [see Chapter 1 for how to consecrate pentagrams] but really work with these exercises daily, because then that energy like a snowball accumulates. It gets more magnified, as I said.
 
Question: Okay, thank you. And the third and the last one: for a prayer to work like you just mentioned, does that require some level of faith or ability of concentration and of projection? Because there are many prayers, like you said the conjuration and other kind of prayer. Even though they were written by some very elevated people, however, I noticed that some people might use them―it works, but some other people use them and it doesn't work. So my question is, does that depend of your ability to concentrate, to focus, or what makes a prayer really effective?
 
Instructor: Great question. I will answer that by quoting Hamlet. When King Claudius, who killed his brother, is praying over the murder he committed, he says "My words fly up to heaven, my thoughts remain below, / words without thoughts never to heaven go.” If we lack concentration, then we lack the ability to penetrate the internal planes.
 
The reason why mantra is so valuable is because as an energy exercise, it concentrates our will, helps us to develop focus, so that we can deepen our prayer. Now we can pray at whatever level we are at, and it is necessary. We are at our level of being and we need to pray and to ask for help. It does not mean that we have to be perfectly concentrated to pray and to ask for assistance, but obviously if you want to get an answer, it requires concentration. Because you have to be able to focus on that one question or mantra at the exclusion of everything else.  And when you are accumulating energy, you are acquiring more force to penetrate the subconsciousness and in the internal planes. When you work with those mantras and are focused, you gradually, little by little, gain more concentration and clarity. So they go hand-in-hand.
 
Question: I have a question. There is a few different mantras that Samael mentions and he says this will do, you know, work all of the chakras, and when you look at the vowels for each of the chakras, they have of course their own vowels, but when you look at the different mantra combinations he is giving that says, they work all the chakras, they don't always contain all of the vowels. So how does that work? 
 
Instructor: That's a good question now. Now, I know certain mantras are kind of like a panacea, so to speak―kind of a catch-all phrase. Some mantras, even though they may not contain all the vowels, because of their vibration and their concentration, they do work with every chakra, because you have to remember that not a single chakra of the body is isolated.
 
If we are really working with a certain mantra or chakra specifically, you are learning how to develop that muscle with particular attention. So if you consider it like an allegory of going to the gym, where you work out certain muscles in the day, you might spend a lot more time on your arms, or your back, depending on what your schedule is, or what your needs are. The same thing with mantras, but that doesn't say that because you are working on your biceps, that there aren't other muscles involved there, if you know what I mean, because usually that type of exercise in a spiritual sense, as well as physical, you are involving all the other chakras to a degree.
 
Now, for example, certain mantras like Om, we know is related to the heart, because the vowel O relates that center, the cardiac chakra, but Samael Aun Weor also mentions that the mantra Om awakens the third eye as well. So this mantra actually works not only with the heart but with the third eye, and that is really interesting, because a lot of times we like to box in and compartmentalize things or practices: this is for this, this is for that, but really all of these exercises are very fluidic. They are dynamic and they all relate. So mantras like Fe Uin Dagj is a mantra that I know works with, as a guttural mantra, can relate to the liver or the spleen as well, the hepatic chakras, but he states that mantras like that work upon the whole system. So there is a relationship there, if that makes sense. 
 
Question: Yeah, and I also noticed that there are certain mantras that he says you can use, not only for sexual magic, but just in general as well, and then there are other ones, but he doesn't mention that you can use outside of it. 
 
Instructor: Yeah, and the thing is, I would rely on his instructions, because he gives certain mantras that can be used individually, and obviously with sexual magic, and there is a lot of subtleties and application to those exercises. And being that he is a Rishi, a master, who received those exercises internally from different Devas, that he is very articulate and pretty clear about what those exercises are for. So it is always best to follow the specific context of that mantra.
 
Question: One of the other things too, you know how you are supposed to kind of be visualizing the energy and focusing on the mantra, and when he talks about, you know, doing the different mantras in sexual magic, he doesn't really say what you should be, you know, focusing on or you know, really doing outside of mantra itself. And then it kind of becomes the “Okay, where is my imagination supposed to be in there or what am I supposed to be focused on while doing that mantra?”
 
Instructor: Great question, and a lot of students ask about that because it would seem that the instructions might be vague. You know, we get this a lot where people say, you know, “How do I mantralize when I am connected with my partner and what should I focus on as you said? What should I concentrate upon?” And it is a dynamic thing.
 
If you are practicing alchemy, usually the requisite is that we are already stable within our own transmutation practice: meaning we have already been working to circulate the sexual energy as a bachelor. You know, that is the ideal situation. Not always the case for everybody, but you know, people have their own particular situation. But traditionally in monasteries before they degenerated, they would have the monks and the nuns separate and training for years, learning to concentrate their energies individually so that they learn how to circulate that power with mantra on their own, and to do it with efficacy. And once they learned how to transmute the sexual energy as an individual, then they were given the opportunity, when they deserved it, to get married.
 
Now with alchemy, bearing in mind our ethical conduct and our ability to restrain the sexual energy, there are many things that we can focus on, especially when you are connecting with your partner, if you are married. You want to be able to stimulate that fire that energy through the connection, but not to be so focused on the physical sensations, because it is pleasurable. It is blissful, the expression of love. And in Hebrew the term they use is Eden, which means “bliss,” but not only is it a physical bliss of being united sexually with one's partner, but it is an act of love, and also it is an act of creation. Because those energies become much more magnified in the couple.
 
So the question becomes, what do you do? Well, the same procedure as you did when you are single: circulate the energy, but now it's more challenging, because you have more force and we have to learn to circulate it without lust. You know, and that is the primary factor that we have to concentrate upon: is our lust acting in that in the moment, or we working from a state of meditation, of real love?
 
Question: Like when you are doing Ham-Sah, you've got a specific visualization to be working there with the energy and same with the Egyptian pranayama. But then when you get into with your partner, you are kind of like, “Okay, well, what am I doing with the energy while I am doing the mantra this time?”
 
Instructor: In schools of Tibetan Buddhism, they can get very specific too in their teachings of tantra. When you are practicing alchemy, you can also visualize the energy circulating up the spine, you can imagine those forces, but also you focus on the mantras and the vibration they are invoking. But also, more importantly, is the remembrance of God in the act. That is the most important thing, because if we connect sexually out of ego, we are not going to get the results we want. But if we are acting from a state of equanimity and conscious love for our partner, but also for divinity, then we find that the energy circulates with a greater efficacy, with greater force.
 
You can imagine the chakras when you are connected. You can also feel the power of the sexual energy circulating, and the main thing is, the most important thing is, do not get identified with sensations―you know, with too much movement or too much fire―because that can lead to expulsion from Eden, as we know. But more specifically, my recommendation is concentration on your Being: what is the quality of God in that act? That is the main thread we have to hold onto, because as soon as we forget God, we have lost our presence and therefore there is no creation there.
 
Remember that in the Bible, the Ruach Elohim floats above the face of the waters in the bottomless deep. He says, “Let there be light, and there was light.” Divinity is the one who has to perform that act and we have to be His instrument, and learning that is not easy, which is why we meditate and we learn to separate from the ego. That is the most important thing. And then you can do other visualizations when you are connected, like the chakras or seeing the light of the energies there, and circulating them with will―inward, upward―and with a lot of humility and prayer. That is the most important thing. 
 
Question: I have been working on the... there was a suggested meditation through Glorian and with Aries this month and it's just repeating you know, [the mantra] “I” for an hour, and I was wondering, it says to do that while we are in the sign, but what about after that? Is it how long, do you know? I mean will that be effective after work… I am just trying to figure out how long to do it for and when it is most effective, because it suggested to do it for an hour and that's what I've been doing every night.
 
Instructor: Yeah, those practices of the zodiac, for those who are not familiar, we have exercises in a book called Practical Astrology in which we perform certain mantras and prayers during certain zodiacal periods. So right now, we are under the constellation of Aries. The exercise is to sit in a chair and for the first 30 minutes: you can empty your mind of all thought. Relax. Reach a state of equanimity. You also have other instructions relating to the mantras you perform, but the important thing to remember is that under certain signs of the zodiac, we receive particular help.
 
Now the mantra “I” for an hour is always effective. I mean, really mantralizing an hour each day is ideal, but especially when you do the mantra “I” under the influence of Aries, we have a type of magnification there that is very high. So, there is extra help. It does not mean that those mantras will not be effective any other time. It just means that if you wish to receive even an additional amplifying effect of stellar zodiacal forces, you can work with that mantra during that period.
 
But all the exercises are really powerful. I mean even for Scorpio, the exercise is to practice alchemy, and of course, not everyone that is married can practice that during the sign of Scorpio, but sexual alchemy is very powerful under that zodiacal influence. So, we should take advantage as much as we can with our schedules and our time to work with the zodiac, especially. But it does not mean that these exercises are useless out of their context. They may not have as much force compared to that zodiacal period, but you still can benefit a lot either way.
 
Question: So next month or when it changes, I guess in the middle of this month and it goes to into Taurus, would you say that it would be good to switch them, the vowel “A”?
 
Instructor: You can switch practices if you want. Yeah, so the purpose of that series of exercises is precisely to round off the soul, you know. You can begin with Aries and continue with the rest of the zodiac throughout the year, and that is a very powerful way to charge yourself. But depending on your needs, you may need to work with certain mantras more than others. So, there is an option where you can work with the zodiacal practices according to what your needs are. And the thing to remember is that we practice in accordance with our needs, our disposition so to speak. 
 
Question: So to practice a mantra like the runes. I have been doing a bunch of different runes that I have learned, and I just combine them all and I do the runes three times and then I pray. Then I do the runes three more times and then I pray and I go through a series of them. Is there some kind of a sequence that I should actually be following? Am I supposed to be doing that seven times or is three times through enough for it to be effective?
 
Instructor: Gauge your mind. Evaluate your body. Evaluate your energy. Some people need to practice seven rotations, three rotations. You know, when I would do runes, I would do for an hour or even to three hours a day, because there were times in my life where I needed that. And that may fluctuate for certain people, you know. We all have different needs, and I would not argue that there is one set way to do everything, because you know, even with the writings of Samael Aun Weor, there are so many exercises to do. You know, obviously we need to meditate each day, that is the important thing: work on our ego. But how we approach meditation, how much mantra work we do, runes sacred rights, etc., depends on our own needs. You have to learn to listen to your heart, because your intuition is going to tell you, “You need to do this more times or less.” It depends. It is up to your Being.
 
Question: I wanted to ask about the different chakras. You have the picture of that, and so if we are physically ill with a chronic disease, does it mean that some of our chakras or a particular one that is closest to that body part that we have a condition of, does that mean that particular chakra or more is also sick?
 
Instructor: Yes, it can be, more specifically. Now, if we have certain physical conditions, maybe we have a lung problem or a mental problem, an emotional problem, a throat problem, those sicknesses originated from the internal vehicles. So, if you wish to heal those areas in your body, you can work with mantras that vibrate at that level, and that is a very great way to heal, especially.
 
But the important thing is if you are sick and you are struggling, not to force the body so much with vocalization, because I know a lot of people can struggle with vocalizing for an hour. Some people may need to do 15 minutes or even 5 minutes a day, whatever their abilities are. But little by little we gain stamina and greater will. But mantras relating to the organs can be good, especially, because those sicknesses do not just come out of the physical body, but they originated from the vital body, the astral body, the mental body, etc. 
 
Question: So working with the [mantras] I E O U A would be the best way to activate or to circulate, or to heal the chakras then?
 
Instructor: It can be. If you want to have a more balanced approach, if you feel like all your chakras need to be worked upon. The seven runes or the seven vowels are really great for that. But some people may feel like, “I feel like my heart” for example, they could say, “or my mind or my spine is having difficulty. Therefore, let me work on that particular point that we can identify.” But if you want to work overall through the different centers, you can work with the seven runes, especially. Those are exceptional.
 
Question: Okay, and someone mentioned about a mantra that will make all the chakras vibrate. Is that the one that is from the Kundalini Yoga book and I don't really know how to pronounce it. Is that the one that comes to your mind?
 
Instructor: I think there's one called Fe Uin Dagj. There are others like Om Masi Padme Hum is one. If you pronounce it a certain way, you can encompass all seven vowels too, but even just doing I E O U A M S is powerful. Seven vowels: I E O U A M S.
 
Question: Okay. Or the Om Masi Padme Hum that you were talking about? 
 
Instructor: Yes.
 
Question: On the point of the lady who just spoke as well. I am wondering if there would be a mantra to help with this. You know, how we can get virus and bacterial...There are so many different kinds of bacterial infections in the body. Now, if we have done everything we can in the physical world to deal with that and it is still, you know, not working, then of course there would be something else that is causing that and from what I recall reading Samael, he mentioned some things about, you know, those not necessarily being, you know, just bacteria having, you know, a life of their own. So, I am not really sure what would be going on with my aspect in that, but is there mantras for that kind of thing that you would recommend?
 
Instructor: I would recommend going in the astral plane to talk to the judge of the law, Anubis, because we can do our best to heal ourselves, doing certain mantras,  whether whatever condition we might have, but if we are not getting the results we want, the reality is that we might have a karma that needs to be paid. And so that is something we would have to go in meditation to ask internally.
 
The best way to you know, to reach that state, is to negotiate with the law, which you know, we have exercises that help us to speak directly to Anubis, who is the judge of karma within the laws or tribunals of divinity in the astral plane. So, if we learned to project in the astral plane, we can speak to him directly and ask, “What can I do to overcome this illness, this sickness, this karma?” 

There is the rune Not, which I recommend if it is a great crisis for you, to work with that rune. And the way that you do it is that you have a certain postures you perform with mantras, and you pray to Anubis and you state, “In order to receive this healing that I am asking for, I will do this, this, and this,” or whatever promise you make that you are going to fulfill: a certain deed as payment for your requested aid.
 
We have to remember that the law of karma is compensation. We never receive something without having earned it, but also the law is not a blind law. It is a law managed by divinity, so we can ask for credit. Like you go to the credit card company, you file for a new credit card, you are allowed to get new access to things and opportunities. But so long as you pay what you owe, you are fine, and you can balance things and learn to live more intelligently. The same thing with divinity and the same thing with karma.
 
Now, the Rune Not in The Magic of the Runes, especially, by Samael Aun Weor, has a practice by which you can negotiate your sicknesses. Personally, many years ago when I was very sick, I had a condition, or I suffered through a condition where I was suffering tremendously. And so, I was praying to Anubis, “Please help me to be healed of this, and in exchange for this work that I am doing, I pray that you heal me.” And after doing that rune for many months, practicing very diligently, I got the results I asked for. But only because I did what I said I would do.
 
If I did not do as I promised I would have, I would have died. They would have taken my life, because nobody can mock the law. If we owe something, we have to pay it. But it does not mean that we pay mechanically through pain. We pay it with intelligent and charitable deeds, if that makes sense.
 
Question: I have a question regarding mantras and in reference to chakras. Sometimes when I am doing a mantra like for example Ham-Sah, sometimes I know the center, where it is or what is supposed to be happening action-wise. Sometimes I find that if I concentrate too hard on that particular action, that the connectivity to God is lost and it is more about my driving for something.
 
For example, like Ham-Sah. I learned it from the standpoint of bringing the energy up with Ham and then out the heart with Sah. Sometimes if I just wish to engage with God in it, my intention is to do that. That is the intention, but I find sometimes I'll have Ham and it echoes in my feet. I feel vibrations elsewhere. I feel a different action inside occurring, but it will lead to, sometimes that will then lead to what was originally intended to go there. It is just a different form of the same thing. Like one is about more concentrating on what you want to do while the other is more exploring to get to destination? Or do you have any thoughts? 
 
Instructor: My suggestion―and we get this question quite a bit―my suggestion is that whatever the exercise is telling you to focus on, make that your focus, because part of the value of these mantras or pranayamas like Ham-Sah is that you are not only learning to circulate energy, but you are developing your concentration simultaneously. And we cannot do that if we are distracted. So, if you are sensing things in your feet and you let that become your focus, that tends to be a distraction more than anything.
 
I recommend with Ham-Sah, focus on the inhalation, especially and the mantralization of Ham, because you have to prolong that mentally as you bring the creative energies up your spine to your head. And then let it sit there for a moment. Feel the retained breath and the serenity of the retention of that energy in your mind. And then gently exhale. Bring it to your heart. So, if you are sensing other things and it happens, you start to sense energy in your body, but the problem becomes in our mind. You know, we can be sensing all these psychic phenomena and they could be fascinating and interesting, but if we let that be our focus of our concentration, we lose the practice as you were implying. 
 
Question: I think where I get confused is: if I find that if I focus on Ham-Sah in particular, because it was one of the first ones I ever learned. What I run into and this is something to work on is the troubles in the mind regarding that and the process of Gnosis up to this point. In a way it is like, is it possible to have these other sensations, but to still have the intention and focus and to lead to that? It is almost like it bypasses a problem in order to arrive to the point, but that doesn't mean the problem has been dealt with. Because it is almost like focusing on like.... like originally that was easy to do.  Just focus on the breath, but now sometimes it is almost like the focus is too hard.
 
I don't mean hard, like difficult, I mean like there's too much focus. Does concentration ever have… it is an ego obviously that something is wanting. Is it better then to stop the mantra and address that “want” in meditation? Or because what I am doing seems to be arriving to a point, but bypassing a problem, trying to bypass a block of some kind.
 
Instructor: When you are practicing transmutation, we start to sense energy. We sense a lot of things. We see a lot of things, but there comes a point in our preliminary exercises where once the energy is circulated and we feel enough focus in ourselves to really begin meditating, that you can leave the pranayama alone. So, if you found that you have enough energy to begin concentrating yourself to work on your mind, then you can stop the transmutation and focus on your concentration.
 
Real concentration is relaxed. It does not take exertion, and we talked many times about how, when you are working effectively with pranayama, you are going to get sleepy, get relaxed. You know, you might be breathing more deeply, you might be yawning or inhaling more air so that your body mind and heart calm. And that is the place, if you really are concentrated and relaxed enough, but focused, that you can begin meditating: concentrating and reviewing your day, doing retrospection meditation.
 
But the first step is do not get identified with the body. Do not move around. Do not necessarily get identified with energy―and letting that become a dichotomy of “should I pay attention to this? Should I ignore it?” That becomes a conflict. If we are really working effectively with pranayama, you will find that all of that will dissipate.
 
So, pranayama leads into pratyahara and pratyahara means suspension [withdrawal] of the senses. If we are really affected with our pranayama practice, really circulating the energy well, the mind is going to stop chattering. It is going to stop thinking so much, and then the imagery of the internal worlds will start to open. So, my suggestion is relax, and do not overthink it so much. Do not identify with sensations because they are not reliable.
 
Comment: I get that could even apply to identifying with when one is doing the intent. Like one is doing what they intended, the correct, so to speak, that can be identified with it as well. 
 
Instructor: Yeah, and that is a problem in Gnosis that we develop a gnostic ego that thinks “I am doing the practice: I am checking off my asana. I got my incense. I got this and that.” And we are making a big list of “this is what I am doing right,” and meanwhile, we are ignoring that we have made it mechanical. Meditation is not mechanical at all. It is very fluidic, dynamic, profound. It is always new every time, and the way that we know that we are meditating well, is that we are seeing the practice in a new way each time we sit. It is not repeated. It is always something new. Because the truth is the unknowable from moment to moment.
 
Question:  Yes, one last question. I know right now for Aries there is an exercise on that book of Samael when he says for this time, for this on zodiac time, we can… there is an exercise that said use your hands, get your thumb to seal the ears and the index finger to seal the eyes and the ring finger and the middle finger to seal the nose, and the last one on the mouth. But when I am doing it, I am trying to figure out how long can you hold that? Because if we feel the nose, you know, we cannot really breathe? I would like to know if you are familiar with this exercise. How do you do it? Do you like seal the nose and hold the breath and then get it out and then start again? So, I would like to know if you used to do it, how you do it?
 
Instructor: Exactly as you said exactly is how you do it.  You might hold your breath for a little while, but do not force yourself so that you become blue in the face. But you know, you want to be able to, you know, close the nostrils and the mouth and all the parts of your body so that you become, like in a metaphorical way of saying it, like in an isolation tank. You think of an isolation tank as you lie in a pool of salt water in the dark and you hear no sounds, no movement. All you are doing is floating like in space, and you are left with your mind. You are left with your consciousness. So, then you have to learn to work with imagery. The same thing with this practice. You do close off your mouth and your lips and your nose and your ears and your eyes and just concentrate on visualization. But you know, you do have to take a few moments to breathe. But do not necessarily force it so much, because you don't want to be holding your breath for so long or breathing too rapidly where the focus of the practice is now just on breathing, rather than the concentration and imagination.
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<![CDATA[The Light of the Consciousness]]>Tue, 28 Apr 2020 19:17:38 GMThttp://chicagognosis.org/transcriptions/the-light-of-the-consciousness
This is a transcription of an audio lecture from Gnostic Psychology, a course originally given live at the Gnostic Academy of Chicago:

We began this exercise by observing ourselves, observing our thinking, observing our emotional states, as well as the body. This active, clear seeing, observation, is the entrance way into meditation. It is the unfoldment, the means, the method. Meditation is precisely the science of perceiving clearly without obscuration, without conditioning.
 
If we are honest, when we sit for five minutes, or even ten, twenty, half an hour, if we look within ourselves, what we typically perceive is a conglomeration of different thoughts, different emotions, different memories, which seem to surge and to churn without control, without any order, without any coherence.
 
So, meditation is the science of expanding that attention, developing it―this awareness of oneself, and this understanding of all the factors that make up who we are psychologically―in terms of our thoughts, our emotions, our impulses to act. Meditation is about understanding these elements, where they originate from, how they emerge, sustain and pass from the screen of our awareness, our attention.
 
Consciousness is simply the ability to look, to see, not with physical senses, but psychological ones―to understand that we are not thought, that we are not emotion, that we are not the impulses of the body, instincts. Looking within, we learn to see that we are composed of many elements that meditation helps us to understand and to comprehend. Because the science of awakening consciousness is the science of freeing oneself from conditions, from elements that shape and limit our attention, our perception.
 
The consciousness is simply the ability to observe, to pay attention, to remember what one is doing. If you sit for five minutes and find that the mind is wondering, thinking of other things, being distracted, that means that our consciousness is not strengthened enough, developed. It is not potent enough to remain focused. And, if we are observing ourselves in those five minutes of meditation, we tend to understand or can see that this is the psychological state of our being, on a moment-to-moment basis, day by day.
 
We tend to live life in a very identified fashion, a very mechanical fashion, reacting to the circumstances of life, impulsively, because if you look within those five minutes of meditation, simply blocking out the senses, looking inside to what is within, that is a barometer for how conscious we really are throughout our daily experience. Because by shutting up the senses, introspecting within, we get a glimpse of what our daily state of life is like in a more objective sense, in a more clear sense.
 
Meditation is not simply about sitting for five minutes, ten minutes, becoming relaxed, although that is the introduction, the beginning of awakening perception. Instead, it has to do with understanding the conditions that shape our daily state, which make us suffer, to understand what are the psychological obstacles within the mind, within our heart, that condition us, conditions our ways of seeing, of being, of understanding.
 
There are many factors that make up who we are, but in a subjective sense. If you really go deep and develop this practice further, learning to observe as a consciousness within oneself, one sees that one is not thought, because thoughts emerge, they sustain upon the screen of our awareness, they pass away, like memories, like clouds. Likewise, emotions. Moods emerge, sustain, pass away. Likewise, the sensations of the body, an itch, a scratch, something that irritates. These likewise emerge, sustain, pass away on the screen of our experience.
 
These factors are really impermanent. There is nothing stable about them. And yet, if we are developing our observation of ourselves, we can realize that that which is eternal, that which is divine, is the consciousness. The act of looking, the act of seeing oneself as one is, is light, understanding.
 
Meditation is about developing that perception of oneself because consciousness is light, the ability to perceive―beyond any conditioning, beyond any limitations, beyond any belief. Few people recognize that our psychology is something that is feasible to modify, to change. It is possible to change one’s state of suffering on a day-by-day basis, to transform one’s mind.
 
This is something that Buddhism explains beautifully in the Four Noble Truths.
 
One: that in life there is suffering.
 
Second: suffering has causes.
 
Third: the causes of suffering can cease.
 
And lastly, there is a path away to cease suffering.
 
Those psychological states in our daily life, such as anger, fear, resentment, pride, vanity, these elements are conditions. They are not the true nature of consciousness, who we really, fundamentally are in our depth. The problem is that due to mistaken action, we have conditioned our psyche.
 
We may like to blame other people for our suffering: maybe at our job, our friends, our coworkers, one’s spouse, one’s loved ones. But the fact is that regardless of the impressions of life that emerge, enter within us such as someone insults us, says something negative―we are responsible for our own psychological states: the elements of pride, resentment, anger, fear, frustration. These elements are something that we created, and which are not our true self. They are not our true identity.
 
Meditation is about learning to develop and break away the conditions of the soul, consciousness. So that we are radiantly absorbed in our own true nature, which is light, which is happiness, contentment. The problem is that we have psychologically conditioned ourselves. We have put a cage around who we are, because anger, fear, hatred, egotism, these are elements that we created and that we are responsible for changing.
 
But the first step of any practice is simply looking within, to recognize the First Noble Truth that in life there is suffering. But also that there are causes, which are psychological. And the fact of observation helps us to see within ourselves what those states are, what those elements are. What are those cages that trap and limit us which make us vibrate at a low level of being, of behaving? So, every religion teaches how to break those shells in their fundamental heart. Whether in these time that teaching is being disseminated is another thing. But all religions, we teach, in their very root essence, explain the science of meditation, how to observe oneself, how to understand why we suffer, and to understand those cages that we created, so that we can, by seeing them, eliminate them, by the grace of divinity. Because as Buddha Shakyamuni, his title of buddha simply means “awakened one, cognizant one,” stated that our life is shaped by our mental states, our psychological way of being.
 
We tend to like to look at the exterior, that it is the exterior world that makes us suffer. But the science of meditation, introspection, teaches us to see where those causes of suffering exist, so that by understanding them they may cease.
 
Preceded by mind are phenomena, led by mind, formed by mind.  If with mind polluted one speaks or acts, then pain follows, as a wheel follows the draft ox’s foot. Preceded by mind are phenomena, led by mind, formed by mind.  If with mind pure one speaks or acts, then ease follows, as an ever-present shadow. –Buddha, The Dhammapada
 
The Eastern doctrines teach the law of karma, which simply means “cause and effect.” How do our actions produce happiness? How do our actions produce suffering? And understanding the basis of this law of cause and effect we can change, and thereby, we learn to change the state of humanity as it is. Because any fundamental revolution of a spiritual type does not occur as a result of focusing on the exterior, but by becoming psychologically united in oneself, integral―not being dispersed or distracted by the psychological elements of anger, resentment, ego.
 
These psychological states determine our life. If we speak with anger in a certain situation, we suffer the consequences, produce problems, difficulties, ordeals. But if we learn to change our way of being, our level of consciousness, we learn to respond to life with a sense of rectitude, with purity. Because the mind, with our thinking, our ways of feeling, and our ways of acting, as it is, tends to be egotistical, focused on “me, myself, what I want, what I crave, what I desire, what I want to do”―and usually at the expense of other people.
 
The mind with these conditions, its factors of limitation, are precisely a form of pollution. It is the negativity, the conditioning of the psyche. Anger is a polluted emotion, a negative mental state. Likewise, the different religious explanations, such as the seven deadly sins of Christianity, or the ten non-meritorious actions of Buddhism. These all refer to negative states of being which, if we comprehend them at their root, we can then awaken and free our consciousness from those conditions.
 
As I said, consciousness is light, the ability to perceive beyond thought, beyond feeling, beyond impulse. It is the ability to observe, to be attentive. Now, when I say the consciousness is beyond thought, it is beyond emotion, it is beyond impulse, this does not mean that the consciousness is without feeling or understanding. Because the consciousness, when it is radiantly absorbed within its true nature, is pure, is happiness, serenity, content. These are the virtues of the soul mentioned in different religious cosmogonies and traditions.
 
But typically, egotism, hatred, fear, these elements constitute our daily state of suffering, and refer to the darkness in the book of Genesis on the first day. So, the Bible teaches that the Earth was formless and void, and the darkness was upon the face of the deep, of the abyss. People literally interpret this to mean some type of physical creation story. But it is something psychological.
 
That darkness is us, our mind. When we look within, if we observe our problems, our daily experience, when we look within, we tend to see an abyss, very dark, without divinity. But if we remember, as taught within the religious scriptures, which we interpret in a symbolic manner, there is the ability and the hope to transform one’s psyche. Because, as the book of Genesis in Hebrew, בראשית Bereshit speaks of, it says, “Elohim said: ‘Let there be light,’ and there was light.”
 
So in terms of divinity, they were not referring to some old man in the clouds with a beard, but as a presence, as a consciousness, as omniscience, pure happiness, a way of being. And really, in our fundamental heart, we have God within, the Being, the presence of divinity within us, as a light. We as a consciousness emanated from that source.
 
But due to our mistakes, our consciousness entered into states of conditioning, as I mentioned, creating egotism. So, by certain exercises of meditation that we perform and practice, we learn to awaken consciousness, awaken light, so that divinity in us can say: “Let there be light. Let there be consciousness, understanding of the causes of suffering in oneself.” So that by irradiating that light within oneself, one can change. One can eliminate that problem, that pain. As Samael Aun Weor, the founder of the modern Gnostic tradition wrote in The Great Rebellion:
 
“Consciousness is the light which the unconscious does not perceive. A blind person does not perceive physical solar light either, but it does exist by itself. We need to open ourselves so that the light of consciousness can penetrate the terrible darkness of the me, myself, the ‘I.’” ―Samael Aun Weor, The Great Rebellion
 
Meaning our egotism, our desires, our passions, our negativity―that sense of me, myself, “what I want, what I crave.” It is ego, because in Latin the word ego means “I.” Sadly, we have invested our energy into that sense of identity, which is negative, and we have forgotten what the light of pure divinity is.
 
We tend to live in an unconscious state. This is what Buddhism teaches, Christianity, Judaism, Islam, Sufism. Darkness being on the face of the deep is our unconscious state of being, which is remediated by receiving the light of divinity, precisely through the work of meditation, of Genesis as practiced and symbolized in the scripture.
 
“Now we can better understand the meaning of John’s words when he said in the Gospel: ‘And the light shineth in darkness, and the darkness comprehended it not’” (John 1:5).” ―Samael Aun Weor, The Great Rebellion
 
Light is perception, knowing, understanding, serenity. States of suffering and egotism is the darkness of the myself, the ego. 

Atma Bodha: ​The Path of Self-Knowledge

The scripture known as Atma Bodha meaning “self-knowledge,” from Atman Bodhi, or “self-wisdom, self-knowledge” written by Shankaracharya, gives some beautiful verses about this science of light, of understanding oneself. And it explains how, it is only by learning to look within oneself, through direct active observing, that one can change. Because, to know that you are seated on this chair is one thing, but to observe where we are at, be aware of what we are doing―driving a car, fulfilling our obligations―that is a very different psychological quality. It is very distinct.
 
Knowledge is of the intellect, the mind, thought. Comprehension or understanding is of the heart, the consciousness, the soul.  It explains that consciousness can only be developed through active seeing. He composed this scripture for people who are very disciplined about their practice. So, this scripture was originally for people who are meditating for hours daily. That is a means of breaking the conditions of the mind, for people who are very dedicated. But even if we are new to meditation, these words are very valuable:
 
“I am composing the ATMA-BODHA, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities.” ―Atma Bodha 1:1
 
Meaning practices of meditation, denying the self, what it wants, denying the ego, denying anger by not speaking words of harm, denying fear by being in remembrance of divinity; likewise, denying lust, desire, by abstention of certain habits and behaviors, which are harmful. So, this is for those who are purifying themselves by austerities.
 
“…and are peaceful in heart and calm…” ―Atma Bodha 1:1
 
Many people who sit to meditate, who can remain focused throughout an entire practice, cannot be distracted, who have serenity and concentration. The ability to focus on one thing without distraction is true serenity.
 
“…who are free from cravings [egotistical desires] and are desirous of liberation.” ―Atma Bodha 1:1
 
Meaning: the complete emancipation of  the consciousness from conditions.
 
“Just as the fire is the direct cause for cooking, so knowledge, and not any other form of discipline, is the direct cause of liberation; for liberation cannot be attained without knowledge.” ―Atma Bodha 1:2
 
So, what is this knowledge? It has nothing to do with books, with reading from a scripture, or simply limiting oneself to lecture. Instead, this is direct knowledge, knowing oneself, conscious wisdom, which the Greeks have called Gnosis, the Sufis called Marif’ah in Arabic, the Kabbalists of Israel have called Da’ath.
 
“Action cannot destroy ignorance…” ―Atma Bodha 1:3
 
This word ignorance, people in the West tend to think it has to do with people who do not read, who are not educated. But if you look at the etymology of this word, you find the word Gnosis in Greek, knowledge. The prefix i means “without.” So, “to be without knowledge, to be ignorant,” is precisely the state of our being, here and now―to suffer in life without understanding the psychological causes of that pain―without understanding how anger in ourselves, these elements, these conditions trap us. That is what it means to be ignorant, to not have light, to be asleep as a consciousness―to constantly react to life, day by day, repetitively, mechanically, going along in the same track of behavior until the day we die. That is a very profound form of ignorance, because nothing is changed, fundamentally. The way that we can fundamentally learn to live life with a sense of spirituality, of remembrance of God, is precisely by learning to observe ourselves. Because we commit many actions, which are negative, which are egotistical. As the scripture states:
 
“Action cannot destroy ignorance,for it is not in conflict with or opposed to ignorance.” ―Atma Bodha 1:3
 
Because our egos, our sense of “I, myself,” our defects, these act in ways that are detrimental, harmful. So, action, cause and effect does not necessarily guarantee one will behave, or work in a conscious way, responding to life and others with purity, with rectitude, and with compassion.
 
“Knowledge [self-knowledge, self-observation of oneself] destroys ignorance as light destroys deep darkness.”  –Atma Bodha 1:3
 
So, again this knowledge is, when in a moment of interaction with our friends or family, we are observant. Someone says something very negative and, in that moment, we observe the fires of anger emerging, resentment, etc. But if we learn to observe that element, how that conditions us in that instant, we learn to free ourselves from that condition, and therefore experience liberation, peace. That is self-knowledge.
 
Every religion in the beginning of any meditative practice emphasize the need for ethics, learning to act in ways that are going to be beneficial for others, so that we do not harm ourselves, harm others. These are the religious stipulations of different traditions. Do not kill. Do not steal. Do not lie. Do not commit adultery. Do not fornicate. Do not be negative. Do not be harmful to others. Because the ways that we act psychologically attract energy, and if we act on negativity, we waste energy.
 
So, energy is very important for awakening consciousness. Obviously, we need energy to be physically awake, day by day. But we rarely tend to see how egotism and negative psychological qualities, waste energy. If we act upon anger, we find that we are depleted or wasted. So, with what can we awaken consciousness?
 
Every religion teaches: “Restrain the mind. Do not act on negativity, because you waste energy that way.” You need energy to awaken consciousness. Because light cannot exist without fire. So, that fire represents the energies of the body, the heart, the mind, which we need to conserve. So that with that energy, that fire we can generate consciousness. 

​Christ: The Light of Perception

So, we see here the seven candles being lit by a woman of the Jewish faith. The Sabbath is a very beautiful tradition. In that practice, the woman lights the altar with her family. If you are familiar with Judaism, the woman of the household, takes her hands, and passes over the candleflame, and over the eyes, then head. It is a symbol of how we must purify our perception.
 
We do that by observing ourselves, becoming aware of ourselves, and also refraining from negative thought, negative feeling, negative action. When our spiritual eyes are awakened and opened, we learn to live life with greater joy and contentment.
 
That light of consciousness has been given different names in different religions. In the Christian faith, the light of divinity is known as Khristos, which in Greek means “fire,” from the Greek god of fire. It also means “anointed one,” the Christ, which has many beautiful traditions and meanings behind it, but, as we know, we do not have the time to explain today. But that light of divinity is not limited to one person, but is manifested in different prophets and teachers―whether Buddha, Jesus, Krishna, Moses, Mohammed―many religious teachers, missionaries, prophets.
 
Jesus gave a very beautiful teaching about the light of consciousness, about the path of purifying and breaking the shells of egotism, fear, etc. He explains in the Book of Matthew, chapter 6, verses 22-23, something very profound, which if you look at the original Greek, has many more meanings than what is commonly translated in English. You may be familiar if you have grown up in a Christian household, the following teaching:
 
The eye is the illumination of the soma (literally: body, but could indicate soul or self).” ―Matthew 6:22
 
If you look at the Greek, you find there are more meanings than just a reference to physical sight, and the physical body. That is not the meaning of what he is teaching. He is teaching that the eyes, the illumination of the self, because soma can mean solar consciousness. How we perceive determines our life. How do we see? How do we act, interact with every human being, of which we come into contact.
 
“If thine eye be singular (aplous: clear, simple, uncomplicated, pure), thy whole self (sōma) will be full of light.” ―Matthew 6:22
 
We can observe ourselves in meditation and reflect on our daily states. We find that we tend to be very complicated. We are not simple. To be simple does not mean to be stupid. It just means to be pure, a consciousness and mind that is integrated. It is not caught in distractions, daydreams, memories, fears. Instead, it refers to having an attention and a consciousness that is so focused and directed to one thing, that it learns to receive information about that thing.

There are many meditative practices such as meditating on God, the Being, the divine, so that when the mind is in silence, it is pure. When the mind is not complicated, fragmented in many elements, that consciousness can experience the divine, the truth. So, to be clear and simple, uncomplicated, pure refers to psychological states that are holy, divine, referring to being awareness, contentment, presence, awareness.
 
“Yet if thine eye be impure (ponēros), thy whole self (sōma) shall be full of darkness. Therefore, if the light that is in thee be darkness, how great is that darkness!” ―Matthew 6:23
 
Many Christians interpret it simply referred to having one eye that is singular and that one can see. Well, they have many more interpretations too. But in terms of consciosuness, it refers to our level of being, our way of being.
 
“Take heed therefore that the light which is in thee be not darkness. If thy whole body [or self, soma] therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.” ―Luke 11:35-36

The Light of Presence: Being Here and Now

That light is attention, awareness, connection with the Being, with divinity. This dynamic is represented by the following graphic. So, to have light, to be aware, to be awake is to be constantly in the present moment; to not be distracted; to be here and now; to be in the body as a consciousness; to not be driving a car thinking about our fiancé, or spouse, or friends; to not be washing the dishes and be thinking about other things, but to be doing what we are doing, being aware; not thinking about other things; not planning other things; not being consumed by anguish, by what someone really said to us in the day, at work.
 
Light is precisely that active, directed attention, being in oneself, and not thinking about other things―when we are focused on one thing. So, I know in this day and age, we like to think of ourselves as multitaskers, but the problem is that we tend to be distracted. This type of behavior is one that justifies the fragmentation of the consciousness. Because you are thinking about other things and not paying attention to what you are doing, it means we are not awake. It means that we, as a consciousness, are asleep, that we are in darkness.
 
We see in this graphic a representation of this dynamic. We have two lines that intersect: one horizontal, one vertical. The horizontal line is the line of life, represented by our birth, our childhood, our adolescence, our college years or young adult years, maturity, old age, death. This is the line of mechanicity―simply going through life, hoping things will be better will change, fundamentally―that we will receive some kind of joy by getting a new job, a spouse, the new car, the new home, and many of the things that are idolized by our material culture, especially in North America.
 
But this is another line, that is much more meaningful, and which concerns any practitioner of meditation. It is the vertical path, known as the line of being.
 
These two lines intersect in this moment. The line of being which ascends towards the heights refers to states of consciousness, ways of perception, which are not conditioned, which are liberated from the negative elements we have been discussing, the conditions. But also, you find that this vertical line descends―and that refers to the states of egotism.
 
This path above in religion refers to heavens or Nirvana. So, when people talk about heaven or Nirvana, they usually think of some place in the clouds, as some type of afterlife that is above of oneself. But they fail to recognize that, really, heaven is a psychological way of being, a state of perception. Because the word Nirvana means “cessation,” to cease suffering.
 
If we want to experience what religion has called heaven as well, higher dimensions, awakened states of perception in the dream world, being out of the body through an astral projection, being awake in that state, we have to cease suffering―because the consciousness needs to vibrate at that level of nature, because everything obeys laws, cause and effect. If you want to experience the divine, you need to vibrate at that level of being, by removing the conditions of the consciousness. But, if we do not remove those conditions, then we identify with those problems or sufferings. We invest our energy into those problems, into those defects, and then we strengthen the conditions that trap us.

This is the vertical path. And this vertical path, and in this present moment, we have a choice to make, psychologically: to remember what we are doing; to be listening; to be attentive; to be paying attention; to be driving a car, not thinking about other things, being focused on what we are doing. That refers to the path of the vertical. Because if we are actively observing ourselves, being awake, being aware, we then learn to access higher ways of being, levels of being, the virtues of the soul. But again, we can choose to identify with our own negativity, our egotism: that “me, the myself,” the I, the ego.
 
Shakespeare, who is an esotericist, demonstrated in his soliloquy of Hamlet this dilemma that people face or that we face when we are initiating this type of work of meditation:
 
“To be, or not to be, that is the question― Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous Fortune, Or to take arms against a sea of troubles, And by opposing end them?”
–Hamlet, Act III, scene I, ll. 57-61
 
So, to be or not to be? If you are familiar with this play, Hamlet is trying to decide what he is going to do to get revenge over the death of his father, the King Hamlet, who was killed by his brother Claudius. Hamlet’s father, the King Hamlet, was killed by his brother, or Hamlet’s uncle, Claudius.
 
To be conscious or not to be conscious―to be aware or not to be aware―that is the question. Whether we go through life identifying with every single difficulty we face, suffering mechanically, the slings and arrows of outrageous fortune, or to take arms against a sea of troubles―by learning to look within oneself and to understand the sources of our problems and by opposing them, by observing  them in meditation, by learning to comprehend their roots―we end them.
 
This light of life, and light of Being, also refers to how we interact with the physical world, precisely because people gravitate towards other groups or religions, beliefs, philosophies, ideas based on their level of being. So, it is easy to see that. A prostitute will be with other prostitutes; a lawyer, with other lawyers; a student, with other students; a spiritual person, with other spiritual people. This is very commonly known as the law of attraction.
 
What we are psychologically attracts different circumstances in life. So, what we are psychologically determines the type of quality of life that we have. Whether it is materialistic or spiritual, or whatnot. So, Samael Aun Weor the founder of this tradition, he wrote in the book Treatise of Revolutionary Psychology:
 
“Nobody can deny the fact that there are different social levels. There are churchgoing people, people in brothels, farmers, businessmen, etc. In a like manner, there are different Levels of Being. Whatever we are internally, munificent or mean, generous or miserly, violent or peaceful, chaste or lustful, attracts the various circumstances of life.” ―Samael Aun Weor, Treatise of Revolutionary Psychology
 
Someone who changes within his interior, will learn to vibrate with higher levels of divinity, with Being. We likewise come into contact with those people or initiates, those beings who have done the same work before, or who are in the process of doing this meditative path that we teach in this school. So, the religions often talk about angels, archangels, gods, Elohim, buddhas. These are beings and people who were once like us, who were afflicted by many issues. And yet, by comprehending the root causes of their problems, learned to ascend the vertical path, which if you are familiar with the Bible, this is represented by Jacob’s ladder.

Jacob put himself to sleep by resting his head on a stone and had a vision of angels ascending and descending, referring to how different beings can either ascend towards higher heights of divinity or can descend into suffering. When we learn to change, as we learn to practice meditation, we can experience many things. If you are familiar with the science of dream yoga, known as the awakening of consciousness in dreams, you may have the experiences where physically, your body is asleep, but you, as a consciousness, are in the astral plane, the world of dreams. And there, in that dimension―instead of dreaming things mechanically and then returning to the physical body without any memories, or with some vague memories of dreams―we instead learn to perceive that dimension as it is.
 
Therefore, we can learn to perform works of magic, which is to invoke those divine beings, the buddhas, the angels, the masters, so that they can teach us, for you to vibrate at that level of being, that type of dimension. And personally if I am teaching this to you is because I do that. I have many experiences because of learning meditation, where I have been helped and I am being helped. So, this is why I seek to teach others how to the same. Because, by learning to ascend to a higher level of being, we learn to work and to be in communion with the angels, who are again perfect beings, who were once like us, buddhas, masters, who overcame their own sufferings. 

​The Prodigal Son

So, the story in the Bible of the prodigal son teaches something very profound as well. Because in this story, which is a parable, a symbolic tale, not a literal teaching, there is a young man who took his father’s wealth and left his kingdom, travelled far away and wasted his money on vain pleasures, prostitution, let us say drugs and many other distractions that people in present time are very addicted to. But there came a remorse in this man’s heart when he recognized that his actions were making him suffer, were giving him pain. He understood that in order to change he had to return to his father, back in his home country.
 
So, he returned, and his father came out along with his other two brothers who greeted him with a lot of joy. And the same, from Samael Aun Weor, about this tale: “There is more joy for someone who repents than a thousand just people who have no need for repentance.”
 
So, again, repentance means recognition of the causes of suffering. It does not mean some moral dogma that one says: “I’m a bad person,” and one flagellates oneself. This is a very morbid mentality that many people adopt. But remorse is simply recognizing, psychologically, how we are at fault, in circumstances that pertain to our daily life. And by learning to change them, to observe them, in action, to observe the mind, the emotions, the body, in every interaction of life, we generate light. We learn to create more happiness for others, which guarantees our success.
 
The prodigal son was a person which represents any one of us who experiences and recognizes the need to change and to make some type of effort to learn about oneself. That father in this parable refers to divinity, which is a Christian appellation, referring to “Our Father Who art in Heaven,” which is not some old man in the clouds, as I said, but, the Being, the divine, a presence, light. So, Samael Aun Weor states in Treatise of Revolutionary Psychology some questions that help to frame this discussion:
 
“What is our moral level? Or better said, what is our Level of Being? The repetition of all our miseries, scenes, misfortunes, and mishaps will last as long as the Level of our Being does not radically change. All things, all circumstances that occur outside ourselves on the stage of this world, are exclusively the reflection of what we carry within.” ―Samael Aun Weor, Treatise of Revolutionary Psychology some
 
When we see violence in television, we see exploitation. We see degeneration. If we are observing ourselves and learning to see ourselves with consciousness, we will find with great discomfort that we contain these elements, that we are ignorant of, that we are not aware of. I believe that Mother Teresa was asked: “Why are you so compassionate? Why do you work so much and suffer so much for other people and help them materially?” She said something like: “Because I’m looking myself and I realize I have a Hitler in me, therefore I want atone for that”―that negativity, that ego, our self, that sense of “I” that produces pain.
 
So, the exterior is simply a mirror to looking within ourselves. Daily interactions with others is the means, the method by which we learn to see ourselves, to discover ourselves, to see hidden defects, which we never assume that we have or could imagine having.
 
“With good reason then, we can solemnly declare that the “exterior is the reflection of the interior.” When someone changes internally―and if that change is radical―then circumstances, life, and the external also change.” ―Samael Aun Weor, Treatise of Revolutionary Psychology

​Spiritual War

This type of work is a revolution. That does not mean to fight against some political party outside oneself, but to go against that current of degeneration we carry within and to transform ourselves through perception, through awakening consciousness, by eliminating lust, pride, anger, gluttony, greed, and all those defects which we carry within.
 
That path of the revolution has been taught within Islam, which sadly, that tradition has terribly degenerated, become very negative. The word for striving, to strive against oneself, to go against that current of egotism in one’s psyche is known by the Arabic term mujahadah, which is where you get the word Jihad. Now, people who in these times talk about this, they think it refers to killing people physically if they do not follow one’s beliefs, one’s ideas.
 
But it is a symbolic teaching: how we act to strive against ourselves, to not act upon our defects, to not give our defects what they want, the energy of our consciousness.
This word mujahadah has been translated as Jihad, which literally means “to strive, to make effort,” to go against the flow. Now, people have translated this to mean “holy war,” but in truth, in the original Arabic, Jihad does not mean “holy war.” These are other words in Arabic for war such as haribun, khisam, sarie, eada, qatal, waghaa. Jihad is not one of them. Actually, that term (holy war) comes from the Christian appellation of the Crusades, which was translated later into Arabic.
 
But the important thing is you remember that when you are observing yourselves in the day and you are attentive, you are interacting with your boss at work, you may see certain elements emerge, like some type of resistance, negativity, doubt, anger, whatever element we have in our relationships with others, in life. We may be criticized by our boss and we feel fear emerge, negativity, pride: a whole conglomeration of faults and defects, which surge in a few instants, but for observing we can see them and their sources.
 
When you do not act upon that type of negativity, you are striving against yourself. You are performing a holy war, meaning the war for divinity, so that the presence and light of consciousness can emanate within you without those faults, without those conditions.
 
So, there is a saying from a book called Principles of Sufism, which is the mystical or esoteric interpretation of Islam―just as the Gnostics interpret the Bible and the Christian Doctrine in a symbolic way. This from the Hadith, which is an oral tradition talking about life of the Prophet Muhammed, who again is a figure who is grossly misunderstood today. We will be giving courses about this topic in the future. But in synthesis, we find some teachings that we are given, that relate to our topic today.
 
Abu-l Husayn Ali bin Ahmad bin Abdan reported... that Abu Said al-Khudri said that a man went to the Prophet and said, "O Prophet of God, advise me." He said, "'Be wary of God [the Being] for in it is gathered all good.' (3:102). Take upon yourself war for God's sake, for it is the monasticism of the Muslim.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
 
Meaning: someone that submits to divinity, which is an appellation. Really refers to people who are meditating or seeking to comprehend and develop light. Now, whether one calls oneself Muslim because they follow certain exoteric traditions, as well, is one thing, but to submit to divinity is profound. We do it through our actions.
 
“Take upon yourself the remembrance of God, for it is a light for you.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
 
To be wary of God means to be aware, to be awake, to pay attention, moment by moment, because how we use our energy determines our life. If you give in to fear, and anger, and all of these defects, you are investing your own demonic qualities, negative qualities.
 
When religions talk about demons, devils, and source of negative beings, they all refer to all the negative elements we carry within. So, the word in Hebrew is שטן Shaitan, which is why we are saying. Shaitan means “adversary,” because in a moment of anger, we do not remember God. We speak harm. We think harm. That anger concentrates all our attention on what it wants. We feed that element. So, that type of emotion is really crazy, because it cannot produce any good. That type of emotion only wants to harm, create suffering for others. If we are observing, we find that in that element we are suffering very intensely. We are vibrating at a low level of being.
 
As stated by Prophet Muhammed: “The greatest among you is he who controls his anger.”
 
One thing I like to relate to when talking about this very controversial topic of holy war is a saying that was given after he was defending himself in a battle. He was fighting physically. Many people were trying to kill him and, in different religions, call them black magicians, sorcerers, devils, demons: people who were very intentionally seeking to develop and strengthen the conditioning of the psyche, who have certain abilities and powers through the ego, trough the self or “I.” So, there were many people who were trying to physically kill him. So, he was instructed: “Defend yourself, physically.” That is one meaning of Jihad, to strive against others, as a defense, to protect oneself.
 
Now, his Companions were speaking with him after one of these battles, I think it was Badr. And the Prophet told them: “Can you tell me what are the two forms of war?” And they said: “No. Please, instruct us.” One of them, he said, is war against others, to defend yourself, meaning from demons, black magicians, sorcerers, people trying to harm you. But there is a greater holy war, a greater striving. And they asked him, “Well, what is that?” And he said: ”War against your desires, against yourself.” 

​Self-Remembrance

So, take upon yourself the remembrance of God, be awake, be here moment by moment. Pay attention, for that is a light for you, which bring us into the discussion of what remembrance is, awareness is.
 
Many people follow certain doctrines of religion, a belief system in which they pray, such as in Islam, five times a day or in Judaism they perform the Sabbath. Christians go to church. These are very mechanical ways of being, interpretations and beliefs that, by attending a group, by doing a certain mantra, by doing this or that, following certain strictures or code of conduct, one is going to be in worship. But really, as the Sufis teach, “The best act of worship is watchfulness of the moments,” the remembrance of divinity, to develop light.
 
As I mentioned to you, if you are at work or in a job and you face some criticism from one’s boss, we develop light and we are worshipping divinity when we are aware of ourselves or present, and that, we do not give in to those negative qualities, which are going to create problems economically or socially, or whatnot.
 
“The best act of worship is watchfulness of the moments [to be aware, to have light, to be observing oneself. And to learn to act in operate ways]. That is, that the servant not look beyond his limit, not contemplate anything than his Lord [the Being, the presence of God], and not associate with anything other than this present moment.” ―Al-Wasiti, Al-Risalah: Principles of Sufism by Al-Qushayri 
 
What does it mean to not look beyond one’s limit? It refers to very elevated levels of being, states of consciousness, in which your inner divinity enters in you and gives you certain consciousness and experiences, blessings, bliss, which do not come from you, but come from your being: the light, the divine, which is very well described in the schools of Sufism.
 
Unless one learns to receive the presence of divinity in oneself, and to not transgress its limit, and to do what one is ordered to do, by your own Being, your own inner divinity―so, one must contemplate nothing but one’s Lord―meaning: “Don’t think about other things when you’re doing something.” Do not get distracted. And do not associate with anything than the present moment.
 
As I mentioned to you, we tend to be distracted by many things. We associate with things other than divinity, such as the negative egos or qualities we have been discussing, defects. Islam, a tradition that has been greatly abused and misunderstood, practices tawhid: known as the doctrine of unity. If your familiar with that tradition, they say: “There is no god but God.” There is only one God. God is one. That light is one.
 
If we look in ourselves, we have many elements which are disparate, fractured, egotistical―all those elements we discussed: ego, fear, pride, gluttony. Those all are separate defects which have their own autonomy, which clashes and fight against one another. If we are observing ourselves, we can see this.
 
The doctrine of unity is the doctrine of taking the consciousness that is trapped in all these elements and uniting it with the Being, with the divine. That is the meaning of religion. Because the Latin religare means “to re-unite.” The same as the Sanskrit yoga, from the Sanskrit yuj [pronunced “yug”], “to unite.”
 
If we identify ourselves with our defects, we are practicing what is known as shirk, idolatry. Because when we give in to these elements, we are not remembering God. We are not remembering the divine. We are not remembering the Being.
 
So that is a form of idol worship. People think that idol worship has to do with worshipping a statue, which is why people in the Middle East make a big deal of others worshipping statues and they fought with them. That is not the meaning. The meaning is that anger, hatred, wrath, these are elements that are idols in the mind―stones, conditions which have trapped our consciousness and which we need to eliminate―to break those shells so that the light can perform unity, can unite, the consciousness can return to God. We give in to our defects when we are distracted, which tends to be our psychological state of day.
 
We associate with things other than God refers to the consequences of idolatry, to worship things not related with divinity, to be identified with those things, to be distracted. This path of meditation teaches one to unite all the parts of the soul, so that there is unity.
 
A very old scripture known as the Laws of Manu explains that by renouncing desire, one learns to achieve liberation, freedom of the soul. But by giving into desire, again this law of cause and effect, in action, we strengthen the cage as I have been explaining.
 
“Through the attachment of his organs (to sensual pleasure) [such as the acts of lust] a man doubtlessly will incur guilt; but if he keep them under complete control, he will obtain success (in gaining all his aims).” Laws of Manu 2:93
 
So, this is a very deep topic relating to how we use energy, especially the creative energy, which is known as the sexual energy itself, which certain traditions teach how to conserve that light, that energy, which is a form of fire, and to transform it. Through meditative discipline, one uses that energy to awaken consciousness. But by losing energy one depletes oneself of the very fire that can awaken the soul and develop it fully. The scripture also teaches:
 
“Desire is never extinguished by the enjoyment of desired objects; it only grows stronger like a fire (fed) with clarified butter.”Laws of Manu 2:94
 
In this culture we like to think that by expressing our anger, we somehow reach some type of nullification of desire, by giving into our desires, giving ourselves what we want, what we feel that we deserve, that we will find peace. But it is that active craving which is precisely the source of original suffering. So, by feeding those desires, those defects, one feeds and conditions oneself further―feeds the fires of passion, which makes one suffer. 

​ Light and the Tree of Life

We have been talking about the nature of consciousness and how one must be mindful moment by moment, day by day. I also mentioned that one must learn to conserve energy. We have also talked about understanding different levels of energy, which are graded in different dimensions and aspects of consciousness, represented by a Jewish glyph known as the Tree of Life.
 
This image is a map of consciousness. It also refers to different levels of perception and different dimensions, which basically refers to who we are, here and now. So, this Tree of Life is a symbol in the book of Genesis of the complete human being.
 
These are different levels of matter, energy and consciousness. By learning to understand the different forms of energy in ourselves, we can learn to awaken consciousness. To learn to comprehend these energies in us, we can then use these energies in us for our spiritual development.
 
“It is not possible to increase consciousness by exclusively physical or mechanical procedures. Undoubtedly, the consciousness can only awaken through conscious work and voluntary suffering.” ―Samael Aun Weor, The Great Rebellion
 
So, this word, voluntary suffering creates a lot of tension in many people. But it refers to a type of effort in oneself, as I have been explaining, in which we willingly learn to take responsibility for actions, our mind stream, our conditioning. To work consciously refers to observing oneself, learning to become aware of what traps us, what makes us limited, what harms us, psychologically. Voluntary suffering means to make that effort, to go against oneself.
 
Obviously the term voluntary suffering is in oneself, when one realizes the causes of suffering in the psyche. Because it is a very painful experience to understand that we are responsible for our state of being, our way of being, our life. So, one voluntarily suffers by going against the desires of the self, by learning to awaken the consciousness free of conditions, to develop that light. That light is develop by working with energy, by empowering the consciousness through exercises, working with energy. 
 
“Within us there are various types of energy which we must understand.
 
“First, mechanical energy…”
 
…relating to this bottom sphere of the Tree of Life, which in Hebrew refers to the word Malkuth, which means “Kingdom.” This is our physical body.
 
“Second, vital energy;”
 
So, our physical body has energy relating to the mechanics of our chemistry, our physiology, metabolism, catabolism, which intimately relates to vital energy, which in Hebrew is known as Yesod, meaning “Foundation.” Our work is the foundation of Yesod, working with that energy, the creative energies of God.
 
“Third, the energy of the psyche;”
 
In the third sephirah or sphere of this Tree of Life, we find the energy of the psyche known in Hebrew as Hod.
 
“Fourth, mental energy;”
 
We also have mental energy relating to the mind.
 
“Fifth, energy of the will;
 
“Sixth, energy of the consciousness…”
 
…which deeply concerns us. And:
 
“Seventh, the energy of the pure spirit…” ―Samael Aun Weor, The Great Rebellion
 
…which is the Being, the inner God within us.
 
It is important to analyze ourselves and to understand how these different forms of energy work. When we wake up in the morning, we have a certain limit or certain amount of mechanical energy, the ability to function in this body before needing to rest again. And so, finally we reach the end of our life and the body goes to the grave.
 
We also have vital energy which is essential. This vital energy animates the physical body. It gives it life. It is the creative energy, especially the sexual energy, which invigorates and is the source of our life, of our genesis. And so, this vital energy, as I explained, animates the body and when we physically go to sleep, this vital energy helps to regenerate the physical body when we rest, so that when we wake up in the morning, we are repleted so that we can function throughout the day.
 
The term astral projection refers to when the consciousness or the psyche leaves the physical body behind and the vital energies in order to enter the world of dreams, known as the world of Hod in Kabbalah, this Tree of life. We enter the dream world as a consciousness, as the physical body needs to rest and get recharged by the vital body, the vital energies.
 
Again, these bodies refer to different levels of matter and different dimensions, which exist here and now. They are within us, present.
 
As I said, this fourth sphere is the mind, the mental energy. And, it is easy to see all of this in ourselves, here and now, how all of these factors integrate our present. We have a physical body, which we are in now that we are aware of. We may be sensitive to certain amount of vital energy, being able to pay attention or to be awake, to be able to do certain physical activities. We also may be aware of our emotions, the energies of the psyche on this glyph. And likewise, we have thoughts, ideas, memories, conceptions, beliefs, concepts. That is the mind, mental energy.
 
In the mediation we practice, we are becoming aware of these elements. So, that is the lower aspect of ourselves, of who we fundamentally are, these four lower spheres.
 
Below that, you have what is known as the hell realms, which is the ego, the “I,” and the “myself,” the conditioning of the soul. Above that we have the higher levels of being. So, we are in Malkuth, with the possibility of ascending the vertical path, which is this Tree of Life, this diagram, which is not something vertical in space, but refers to qualities of being, as I have been explaining.
 
If we are observing ourselves and we really reflect on the nature of our mind, we may find that we discover something more subtle, which is known as the willpower. We know that certain people have a certain will, the ability to direct themselves with a lot of effort, a lot of strength. That is willpower, energy of will, volition. But willpower depends on something else above.
 
So, these spheres penetrate one another. They relate to one another and integrate in beings that are fully developed, spiritually, but in us these elements tend to be disorganized, distracted. We have this sphere of consciousness referring to the divine qualities of the soul and then the energies of the Spirit, which is our inner Being, our inner divinity.
 
These energies are important to see in oneself. We may sense our body. We have certain energies available vitally. Emotionally, we have certain moods. Mentally, we have certain thoughts. Beyond that is will, which is more subtle as I said, which has to do with the ability to pay attention, to direct oneself, to concentrate. If you want to see a litmus test of how much willpower you have when you sit for mediation, see how long you stay focused, not forgetting what you are doing.
 
When meditating on a scripture or a lecture, or an image, focusing on the breath, becoming aware of the breath, known as anapana in Sanskrit, you find that if you get distracted easily and cannot focus your attention on the purpose of the practice, it means that the willpower is not strong enough, needs to be developed.
 
Willpower is concentration: the ability to focus on one thing without distraction, and beyond that is consciousness, which is the ability to understand, to comprehend what one is meditating on, through insight, which emerges in the psyche like a spark, a flash, an intuition, an understanding. That understanding emanates from the Spirit, which is our inner divinity, our Being, which most people have no cognizance of, no experience with―but which we can interact face to face in the world of dreams, through the symbols of dreams.
 
Above that we have the Trinity, which is the Christian Father, Son, Holy Spirit, which is a trinity of forces, energies, states of consciousness which are very high, very developed. So, this does not refer to people. It refers to states of being.
 
Why study energy in relation to consciousness? Because we do need to work with these lower aspects of ourselves, to conserve those energies so that we can develop our consciousness, to have them in control. But strictly working with one form of energy or another does not develop the consciousness. We have to work with everything. That makes up who we are.
 
In different traditions, there are different practices that are given usually at the exclusion of developing the other types of consciousness. Some schools focus on the mind, developing book knowledge, study of the intellect through yoga or certain forms of yoga, not just physical calisthenics.
 
You also have monks who practice and work with the heart, who develop the emotions, who do a lot of prayer, usually at the exclusion of other aspects of the psyche like willpower, the mind, etc.
 
There are those who learn to work with willpower as well, who strive to control the physical body like fakirs. So, if you are familiar to fakirism, it refers to certain practitioners who learn to train the body so well―for instance, there is one man who raised his hand up and never put it down. He wanted to test his willpower, and lost all feeling in his arm and the nerves were dead. He wanted to show through his will that he could control his body, thinking that this is a path that is going to take him to divinity. But sadly that is very foolish, obviously. People who are educated know better.
 
So, exclusively developing the mind, the emotions or willpower cannot awaken the consciousness exclusively, the soul.
 
Samael Aun Weor states in The Great Rebellion:
 
“No matter how much we might increase our strictly mechanical energy, we will never awaken consciousness. No matter how much we might increase the vital forces within our own organism, we will never awaken consciousness.” ―Samael Aun Weor, The Great Rebellion
 
This refers to people specially in the West. They consume a lot coffee, try to have more energy, more vital force. Just having that vital force is not going to awaken the soul, develop the consciousness. Likewise, simply doing exercises of pranayama or energy work, mantras, sacred sounds, circulating energy―that by itself is not going to be enough, but there is more to it, to develop the light of consciousness.
 
“Many psychological processes take place within us without any intervention from the consciousness.” ―Samael Aun Weor, The Great Rebellion
 
Meaning, we have many emotions and moods, which fluctuate and change, and sustain and process themselves within us. But this does not mean that one is awake, one is conscious.
 
This is very easy to see if you really examine and observe yourself. In one moment of the day, you may have a certain mood, but in the next day you have a different one. So, these are fluctuations. There is no permanence there. But being conscious means to understand these elements, fully.
 
“However great the disciplines of the mind might be, mental energy can never achieve the awakening of the diverse functions of the consciousness.” ―Samael Aun Weor, The Great Rebellion
 
There are many people who think that by developing the intellect, they are developing self-knowledge, conscious knowledge. And people who develop the intellect too much, obviously get sick mentally, because they waste energy in the intellect. People who deplete mental energy become sick, mentally. They develop illnesses like schizophrenia, mental diseases.
 
Likewise, people who abuse the emotional energy like actors and actresses. They develop illnesses relating to the heart, depression, things like that.
 
There are people who abuse the energies of the vital force, Yesod and Malkuth, the physical body, like sport players and boxers. Usually, they deplete their energy so much that physically they are debilitated. They cannot walk.
 
So, you get to see that using these energies are important to conserve them, not to waste them. Because we do need these energies in harmony, to be balanced. But this quote is explaining that simply working with one of these elements alone is not going to awaken the soul, the light of divinity.
 
“Even if our willpower is multiplied infinitely [like the case of the fakir who had his hand raised for ten years, fifteen years, never put it down], it can never bring about the awakening of the consciousness.” ―Samael Aun Weor, The Great Rebellion

Because having a lot of will is good, is admirable, but willpower needs to be directed. Because if you see in this graphic, our willpower, our concentration is one aspect of ourselves.  It is at the very center of the Tree of Life, this graphic. It does emphasize the importance or the need of concentration. Because in meditation, if we are distracted for however long we sit to perform an exercise, it means our willpower is scattered. We need to unify our will, concentrate it, focus on one thing without thinking about it, without feeling anticipation, worry or anxiety over it. We should not be identified with the energies of the physicality, as well as the vital energies.
 
 “All these types of energy are graded into different levels and dimensions, which have nothing to do with the consciousness.” ―Samael Aun Weor, The Great Rebellion
 
So, why talk about energy in relation to the light and perception? Because you do need energy to awaken, but in balance. As I said, simply developing the mind, the will, the heart is like going to the gym and only working on your right bicep, doing exercises. So, that your body becomes huge and the right side of your body becomes huge, but everything else is weak. This is how certain people develop themselves in the world, in relation to different traditions. 
 
“Consciousness can only be awakened through conscious work and upright efforts.”  ―Samael Aun Weor, The Great Rebellion
 
The consciousness is this sphere of Tree of Life known as Geburah, “Justice.” It is interesting that the word for Justice in Hebrew is related to this sphere of consciousness. Because how you act with awareness is how you obey the law of divinity, how you fulfill justice, meaning: to act with comprehension, with awareness of oneself―to respect the will of other beings; to be compassionate; to not give into one’s egotism so that one does not affect other human beings. That is a righteous person, a Tzadik in Hebrew, a just person: someone who knows how to act consciously for the benefit of others.
 
But of course, that involves directing the willpower towards any action, using the mind, the emotions, the vital forces of the physical body. Notice that this verticality represents gradations of energy, from more dense to more rarified, more subtle. What this represents is that the forces from above, from the divine, descend in a metaphorical sense, become more concrete in us. Obviously being in Malkuth, this physical body, which we tend to be very identified with very material things, but if we work with meditation, we begin to sense these different forces in us and how they work.
 
So, consciousness is above will. Consciousness, as I said, is the ability to understand, to comprehend anything that we meditate on, anything that we focus on. But of course, consciousness has to direct will. We have to be aware as a consciousness and whatever willpower you have to develop in concentration, you direct to anything that you want to understand.
 
These two factors are very important in meditation: consciousness and willpower. Or the ability to perceive and the ability to focus oneself.  So, the consciousness only awakens through learning to direct attention. And by learning to direct attention, you learn to understand how these energies work. But if you just focus on energy, like many schools in these times discuss, it becomes very limited. 

​The Energy of the Divine Mother

We need to understand energy in our context. The most profound type of energy of divinity that we work with is known in Hinduism as the Divine Mother. So, different traditions teach that we have a divine masculine and a divine feminine aspect of consciousness, which exist within the profundities of our heart. Divinity is an energy, is a force which is not limited to any particular time, place or culture. But this is a universal force. And we work with the Divine Mother to work with that energy so that force can break the shells of the ego, of the “me,” of the “myself,” the “I.”
 
In meditation, we work very diligently with Her, with the divine feminine. Because without Her we cannot change. She is the origin of light, the origin of consciousness. She is the very power of the soul that can liberate us from suffering. She is known as Durga in Hinduism, Virgin Mary among the Christians. She is Athena, the warrior goddess who helps us to wage Jihad, striving against our defects. We work with it every day, and when we are in remembrance of God, we are remembering Her, Her presence, Her light, Her force.
 
In this myth that we have quoted here, we see that She is the most intense, primordial, pure and divine energy which manifests from the Divine Father, Brahma. So, She is energy that is above consciousness and spirit. She is Binah, the Holy Spirit, the feminine aspect of the Holy Ghost, which again is a term for the powers of the Divine Mother, the creative energies.
 
I would like to relate to you, in conclusion of this lecture, this beautiful myth that discusses what Durga is and why we must work with Her. She is the energy of the consciousness in its heights, in its most profound sense. She is the power of universal compassion of all the gods, of all the buddhas, the angels, the masters. She is universal and She is the intensity of the wrath of divinity that fights against the ego, which in this myth She was created in order to defend and fight against a demon who has the shape of a bull, an ox. So, this is a beautiful myth talking about the wars that the soul goes through, psychologically in relation to this work of the ego and our defects.
 
So, I will like to read this for you in its totality. I will precurse this by saying that what happened in this myth is that this demon was taking power from the gods, was stealing the power of the gods. And what happens is that the gods are powerless to defend themselves against this demon, which is gigantic, a reference to the ego, our defects, which have usurped the rightful place of the divine in us.
 
When Viṣu, the husband of Lakṣmī, and the great lord iva heard the speech of Brahmā [who basically told them and directed them to create Durga], their angry faces became so monstrous that one could not look upon them.  From Viṣu’s mouth [referring to Christ, Chokmah in Kabbalah], that blazed with extreme anger, his great energy came forth, and similarly from Śambhuand from the Creator, and from the bodies of Indra and all the other gods the cruel energies came forth and they all became one.  The great mass of their united energies seemed to all the multitudes of gods like a blazing mountain that pervaded all the regions of the sky with flames.  Then from the combination of these energies a certain woman appeared: her head appeared from the energy of iva, her two arms from the energy of Viṣu, her two feet from the energy of Brahmā, and her waist from the energy of Indra; her hair was made from Yama’s energy [the lord of death], her two breasts from the moon’s energy [referring to Yesod, the creative force] her thighs from the energy of Varua, her hips from the earth’s energy [Malkuth], her toes from the sun’s energy [referring to the Trinity on the top of the Tree of Life]; her fingers were formed by the energy of the Vasus, her nose of Kubera’s energy, her rows of teeth from the energy of the nine Prajāpatis [referring to the ninth sephirah of the Tree of Life above]; her two eyes arose from the energy of the Oblation-bearer; the two twilights became her two brows , and her ears were made from the energy of the wind; and from the incredibly fierce energies of the other gods other limbs were made for the woman who was the supremely radiant Durgā, more dangerous than all the gods and demons.” ―Hindu Myths
 
So, the Qur’an teaches that one should fear divinity more than any demon, any black magician, because that energy is very profound. It is the power of life and the power to kill, to annihilate desire, the ego. So, to develop light we must work upon our defects.

Questions and Answers

Do you have any questions?
 
Question: In your own opinion, when dealing with our defects, I will just give an example of a behavior. Would you say that we don’t have to be around negative people, should we just not be around them? Or should it be something where we should test ourselves? You know you hear that often, well, it is like, you should be able to deal with anyone. I feel that peace and in control of my anger. Yet as I started to do this war, then I wanted to be around other people less because I just see, I guess I saw in myself, I still see in me negative things. I don’t need to be around them more, I can be around you guys instead.
 
Instructor: The thing is with that is your level of being attracts your life. So, when we learn to transmute the energies of sex, to be chaste, and to circulate the energies and work on the defects, you become more attracted to higher levels of being, which attracts different people―which is good. On the other hand, it may be an obligation for us, depends, to teach those who are in a lower level of being how to go higher, which, that’s a personal choice, and really the divine chooses if that initiate will do that.
 
But you teach others how to be better by example. But in other cases, there are people who are very negative, who are very destructive. And if you are around them, they infect you. You don’t have to choose that influence. It’s good to choose influences, bringing people who, or be with people who are going to raise your level of being, who appear to be more spiritual. But you may have the obligation to be with certain people who are going to be what they are going to be, and yet you must do it. That is known as karma.
 
We do have many choices too, whom we associate with, because, as Samael Aun Weor stated: “Negative emotions are more infectious than any disease, any microbe...” If you are with people who are very negative, that are going to infect you―why choose that? If you have a choice, do not choose it. But if you have to be with certain people because of work or whatever, then you have to transform the situation. But to avoid certain people doesn’t mean that we don’t love them, that we don’t have compassion for them. It means that, because they’re negative, we want to help them. And helping them can mean not associating.
 
So, I think Nietzsche wrote in his book Thus Spoke Zarathustra: “To some people you may not give your hand, only a paw, and I desire that your paw also have claws.” So, you got to learn how to negotiate with certain people, you know, how to work with them in a way that’s going to be beneficial. So, if you don’t want to infect your level of being, being with certain people who maybe drink, smoke, fornicate or whatever, you don’t have to be with them. You can avoid them. Personally, I don’t go and associate with people like that. I mean, I have certain coworkers that have tried to invite me to drink, but I don’t. You know, I avoid that. I know that type of influence is going to condition myself more.
 
Question: What about the concept of desiring not to desire?
 
Instructor: That’s a very subtle thing too. You know, because when we’re studying this type of knowledge, we develop many egos, senses of self, Gnostic egos that want to do the work. Certain beliefs and ideas, or certain senses of self and desire that covet not being covetous―that is a line that Samael Aun Weor gave.
 
You have to observe that and constantly analyze: “What’s going on in me, psychologically? What do I need to change? And how will I be sincere?” That is what develops light―if you look inside and do not assume one way or the other that you are in a certain way, but you look at it. That is why Samael Aun Weor dedicated a whole book, Treatise of Revolutionary Psychology, simply to self-observation. It is a very simple book, but deep, because the act of looking is the act of meditation: seeing oneself without analyzing with the intellect, without thinking―not using the energies of the mind, or the heart, or the body, but just perceiving.
 
That is how we become just people, learning to obey the divine law, the law of karma in a superior sense. But if you feel that you are going to waste certain energy being with certain people, you do not have to make that choice. In fact, many traditions, whether Christian, Sufi, Muslim, Jewish, would follow the monastic lifestyle, going to a mosque or to a certain place of refuge, in Buddhism, etc., to avoid other people like that. That is the basic meaning of it, to live a monastic life, to avoid a worldly life of materialism.
 
Comment: Being in this world, but not of it…
 
Instructor: That is another thing, because those people, monks would practice in secrecy, in silence, usually go on a retreat for years, without speaking, and meditating on themselves. But, it is good to do that.
 
Comment: St. Thomas Aquinas talked about that, how becoming silent would aid him.
 
Instructor: The basic training, the purpose of that was so that one could avoid negative influences and focus solely on the spiritual work. But another thing is many people want to leave the world and go to a retreat to avoid the negativities of others.
 
In a more profound level, there is a Sufi master by the name of Ibn ‘Arabi, who said, “The reason why I go on retreat is not to avoid negative people, but to help prevent myself from being negative towards other people.” Very different mindset―more focused on the internal work. And then, you finish retreat. You go home, and you are more energized.
 
So, in the retreats we do in this organization, we work with many exercises of energy to charge our batteries, so to speak. We also meditate and learn to direct that energy consciously in meditation. And so, many come home and learn to continue our work physically, so that we have more focus and we are more energized.
 
The purpose of this lecture was to talk about self-observation and working with energy especially. Because if we have no energy, you waste it through thinking, feeling, impulses, and acting in wrong ways, you cannot develop light, consciousness in a full sense.
 
Question: Is it not true that this is also consistent with contemporary neuroscience? In other words, if images are taken of the brain, people with spiritual development will catch fire in certain parts of their brain as opposed to other persons who are “not there”?
 
Instructor: So, that is a good question because the thing is in this work of creative energy, working with the foundation of the Kabbalah, Yesod, your brain changes, physically. Your brain chemistry changes. Because you’re using the very energy of life, that can create a child, to rejuvenate the mind, the brain. Physically your brain, as Samael Aun Weor said, becomes seminized, and your semen becomes cerebrized.
 
We’ve talked many times about the relationship between sex and the brain. People who deplete their sexual energy have no force to rejuvenate the mind. They cannot concentrate. They cannot sit still in meditation. They are constantly distracted because they’re indulging in craving.
 
Now, figures like Beethoven, Mozart, Chopin, Lizst, many composers and artists who were initiates were able to create the works that they did because their physical brain was highly active. As a scientist said, we use a small fraction of our brain now. If you do this work, you learn to use your whole brain, physically. You are charging your physical matter with the energies of Yesod. And that helps to channel the light of consciousness more directly, so that you have more power.
 
People who abuse the sexual energy, like I said, their brains become depleted. They physically get sick. They develop illnesses like schizophrenia, like I said. Likewise, the heart. If there is no energy in the heart, one gets sick emotionally. If one is physically abusing the energies related to instinct, willpower, you get sick in your physical body, many conditions. When you are working in this path, you’re finding balance in all of our energy, so that your light is more profound, with more equanimity. And that helps through your meditation, right? Because again, no energy, no light, no force.
 
And so, concentration is more profound, more focused with application. So, I mentioned that quote from the Master Samael, who talks about different levels of energy. He is saying more exclusively that none of that really matters if you are not directing your attention day by day. Every day, you stay home, you meditate on the mind, you develop concentration and then you really meditate on the ego, on the “I,” the self.
 
Retrospect your day. Review it in your imagination: what you said, what you did, what you thought, what you felt, how you acted. Remember everything that you went through in the day and you observed. Then, focus on one scene in what you saw certain egos emerge, certain defects. Concentrate and ask your Divine Mother to help you understand those elements and work maybe five, ten minutes or however much you need on each defect. Or say, work on three or four or whatever you saw. And then ask for comprehension. Ask your Divine Mother: “Help me to understand these demons I created so that I can be free of them, so I can be purified of them.”
 
Question: So, are you bringing, imagining, that scenario up? Because when I meditate, I empty the mind. So, you’re bringing, imagining the scenario up from the beginning and then all of a sudden, just allow your higher self, or the Divine Mother, to come in? I am kind of confused. Are you supposed to focus on that? So, let’s say there was a scenario where I saw anger. Am I focusing on that scenario throughout the entire meditation? Or am I eventually just clearing my mind?
Instructor: Good question. So, the procedure is, in the beginning, clear your mind. This is known by the eight limbs of Ashtanga Yoga, meaning the eight steps of meditation, which if you go on the website you’ll see a course on Gnostic Meditation that we gave, which I’m going to sum up here.
 
So, the first two stages of meditation are Yama and Niyama. Yama means to “restrain, to yoke” the mind. In the beginning, act ethically. Do not feed anger. Do not feed lust. Do not feed your defects, because if you do, you waste your energy―the energy you can use to meditate and silence the mind. Niyama means “precepts,” referring to codes of conduct and virtues that you follow: compassion, kindness, mercy, which you enact in your daily life, in your own interactions with all human beings, other people.
 
After that, you can develop Asana, which is posture. Because if your mind is still and quiet and you are saving your energy, you are able to relax more profoundly. But if you give in to violence and hatred and anger, that agitates the mind so much that psychologically, and physically, you are tense. That is why every religion teaches: “Be moral, be ethical. Analyze your level of being: how you behave in certain circumstances with certain people. What are your secret motives? And when you understand and see that in yourself, refrain from acting in that way, behaving in that way.”
 
First physically. Restrain the tongue. Do not say those things. And then, the real battle begins, the real work begins when you are analyzing the internal tongue. The mind comments on everything that you are doing when you’re talking to your coworker or friend. For example: in my job I have some professional development meetings and they’re talking, teaching many valuable things, but I’m finding my mind, even though I meditate, my mind is talking, talking, talking… Making comments or saying, “I would have said that better.” Really stupid thoughts.
 
But real silence is not by physically closing your mouth and not speaking, but psychologically. What is the internal chatter that we go through? The commentary of that director in our head that is labeling everything that everyone in us is doing, nonstop. So, the way that you stop it is not by repressing it or by giving into it, but looking at it. That is the beginning of inner peace. Look at what your mind is doing. Just see it. Do not judge. And then you find that, like an old, managed classroom, the kids will start showing their true selves. They act up, but you look at them, as a kind of superficial example. But you get data about yourself by observing them. And that active observation begins to raise your level of being, precisely when you restrain the mind from acting negatively.
 
So physically, one thing. Do not act on that negative emotion. But mentally, you must understand the qualities that are cursing and swearing and whatnot, in the head, when certain circumstances arise. When you learn to train your physical actions, your body that way, then you learn to relax mentally, emotionally. That is why you can sit to practice, with your first step, with your asana, your posture.
 
As I said, if you’re identified all day, wasting energy, the body will be agitated. You want to scratch it. You want to move. When you practice, your asana should be so firm that you do not move. Do not move your body. When your asana, which if you really stick to one prior practice―maybe Western style, and full lotus, half lotus on the floor, how you want to practice―pick a posture that is going to be conducive to your practice. Meaning: you can maintain drowsiness, be relaxed, profoundly, and still allow yourself to be attentive to what you’re doing. Do not fall asleep, basically.
 
Personally, sometimes I lay on my bed when I want to fall asleep. Doing a mantra is good. But when you are practicing, it is good to sit upright in a way that your body is going to be relaxed and you can stay focused on what you’re doing. So, that’s asana.
 
When your body is fully silenced and relaxed, you’re not moving your muscles, not scratching , and not being agitated, you start to develop what is known as pratyahara.
 
Pratyahara means suspension of the senses. So, when your body is still and you are not focusing on your physicality―you do not move it all―you start to withdraw your attention from the exterior world, focusing on your interior world. You suspend your senses. You may experience thought, feeling, sensations of the body, but the characteristic of pratyahara is that you are not identified with them. You do not get carried away lost in that current. You may be thinking, feeling, etc., but you are just aware, going within yourself, relaxed.
 
Swami Sivananda wrote that pratyahara is the crux of meditation. And in one lecture from Glorian Publishing, Gnostic Radio, mentioned that pratyahara is like a lever. It allows the other steps to come into a play. If your senses are suspended, you are retracted like a tortoise in its shell. You do not focus on anything else. You relax. That is why we need to become silent. And that is the beginning of meditation really, suspending the senses. Everything else is preliminary.
 
When your senses are suspended, relaxed, you are looking within. That is when you can learn to concentrate on one thing. That’s dharana, the sixth step. Concentration is the ability to focus on one thing without forgetting what you are doing, without getting distracted.
 
So, in the beginning of the discipline, I suggest sit somewhere comfortably, do a mantra, relax your body, your mind, work with energy, circulate the creative forces like trough pranayama or mantra. Do it for however long you need until you feel relaxed. And when you are physically still and then you learn to introspect, the senses become suspended, they become calm. The mind is serene because the energies are circulating in you, and also the mind becomes more quiet. When the mind is quiet, really, not distracted by anything, focus your attention on remembering your day.
 
Do that every day when you’re relaxing yourself, self-observing. When you go home, focus on some energy work, with the mantras or pranayama, so that energy naturally stills the mind. Then, concentrate on your day. Remember what happened. Retrospect your day. Imagine it. Because now that you have those energies circulating, your imagination becomes much more robust. You can see things more clearly.
 
If you deplete your sexual energy, you cannot perceive things clearly. You will activate negative imagination known as fantasy. You are just identified with memories and daydreams. But conscious imagination is the ability to perceive something as it was, as it is. That is the consciousness. So, when you are concentrating and remembering your day, simply recall them like you’re remembering anything. You just try to reflect on what you did, what you said, what you thought, what you felt. And imagine it. Imagine the scenes.
 
What are the egos that you saw? And then, we take a scene, imagine it, concentrate on your Being. Ask your Being, your Divine Mother to show you what you need to understand about a certain ego you saw. And then, wait, observe.
 
You have to wait for the answer. You look, observe it. Your mind is serene and calm and then, when you are not thinking of anything or expecting anything, slowly the insight comes. It may come as an experience. You may physically leave your body. I have had this happen where I was meditating, I physically fell asleep, because my pranayama as well as pratyahara silenced the mind profoundly enough, I concentrated on my practice and I left my body physically. Then you can receive experiences about the defect that you are studying, so you can comprehend where it came from, how you made it, what is doing to you.
 
But it may be more mundane than that. Actually, I would say more commonplace, when you’re sitting to practice and suddenly, you understand. “I know how that ego works, that anger.” You understand its root. And that gives you a sense of liberation, and that joy that you are not that ego, and you understood it. You feel liberation. You extract your consciousness from that element and you see yourself as you are.
 
Then you must ask your Divine Mother, “please kill this ego. I don’t want to have it in me anymore.” And it may take a few days of doing that, or weeks, or months, or years. But you see that through work, through your self-observation, those egos get smaller. They become like a child, and then finally your Divine Mother decapitates it and then you’re free from them.
 
When you free yourself from an ego, you feel real joy. Really, there is no greater feeling than that. So, people want to have astral experiences. They say: “I want to talk to Master Samael. I want to do this and this. I want to have jinn experiences!” When I hear them talk, I tell them “No. Well, it’s good. It’s good for the soul to have that experiences, to feel inspired.” But they only give you that inspiration so that you go home and say, “I had a vacation. Now I have to get to work.” Because they are showing you what life is like beyond that ego.
 
Comment: You feel like a child again…
 
Instructor: You feel innocent, and you feel that peace. They are showing you: “Ok, now that you had a jinn experience, now that you had a Samadhi, now you have to go back into your prison, your cell. You need to study. You need to work.” That is the reason they give you experiences.
 
But many people in this tradition get stuck in wanting to have experiences. They say: “I’ve been studying for twenty years and I want to have an astral travel.” I have heard people who even teach this doctrine. They write to me. They write to us on the website, saying: “I’m a missionary from Gnosis and I’ve been studying for twenty years. I’ve been teaching for fifteen years and I haven’t had an astral experience.”
 
And I say: “Well, what is your practice?”
 
They say: “Well, I try silencing my mind, but my mind wanders.”
 
Well, that is the problem. The beginning is to follow the initial steps of meditation. Silence the mind, work with energy, self-observe. But you must work on the ego. Because if you do not kill the ego, break those shells, you cannot extract light. You cannot have light. So, if you want to have illumination, you have to work on the darkness.
 
When you are working with the preliminary steps, you have pratyahara, you’re developing concentration, that is when you learn to meditate, which is the next step. So, with dharana, you have concentration. 

Now I skipped a step. I said: after yama, niyama, asana, what comes next is pranayama. So, I did say, I mentioned to you: “Work with energy, pranayama. Work with the vital force.” That is essential. That is how you suspend your senses: that’s pratyahara. Next, your mind is still because you are working with the prana, the vital force.
 
Then, dharana: you are able to concentrate. And where your concentration is profound, you understand things in a new way. You receive insight. That’s dhyana, meditation. And then, when you are fully absorbed in the object of meditation, you have an experience, samadhi. You leave your body. You astral travel. You do whatever.
 
Samadhi is simply the consciousness free of the conditioning. When you extract the light, like the genie from the bottle, and then you have the ability to do what your Being wants you to do: jinn experiences or whatnot.
 
But the thing is that when students or missionaries write to me and they say: “Hey, I’ll be honest with you,” they say. They are lost, disillusioned, in despair, and it’s sad. “I’ve been studying this a long time but I’m not seeing any results.”
 
“Are you working on your ego?”
 
“Yeah, but...”
 
Well, that’s the thing. You kill the ego, you receive illumination. If you do not work on the ego, you just remain in darkness.
 
Question: Isn’t that also that you’re not supposed to have expectations?
 
Instructor: Yeah. And people get stuck on the idea of “I want to put my physical body in the jinn state.” It is beautiful to have that experience in the fourth dimension or the fifth dimension or whatever, with your physical body. Or to go to the Absolute. You talk face to face to your Being or your unite with Ain Soph, your light. Personally, I have had those experiences. But I came back to my bed and I woke up.
 
There is not a day that I don’t have those experiences. The other reason that I think about them now is they inspire me to keep moving and doing the work that has to be done. They showed me, they gave me vacations, and said: “Ok, your dharma is up. Come back. Teach other people how to do it.” Sometimes, it is months, a long time. No experiences. It happens like that.
 
But the solution is, you develop light of consciousness by comprehending your defects and eliminating them. And then gradually, you start developing more light, and light and light… And you start having experiences again. Usually in the beginning they have like a probationary period.
 
The divine says, “OK, he’s transmuting. She’s transmuting, is doing his work.” The Being says, “I want My child to work again or to work in this path. Let us give him or her an experience, because he’s meditating, to inspire him.” And then you have the experience. Afterward the real work begins. So, you develop light by comprehending the ego. You kill the ego, then you receive illumination.
 
Question: What do you mean by having an experience? When you receive an experience where you receive situations? Where you’re put to test.
 
Instructor: I mean a mystical experience: to have a samadhi. But I have people write to me. It is sad, because these are people who are teaching but still. If we do not work effectively, we will not get the results. But if you work every day on the ego, you do have more and more light. But there are periods where there is darkness, because that is your karma. I mean karma because, you betrayed the light, in your own way. They say: “No, don’t give him light yet. Let him suffer in the darkness for a while, so that he really wants to change.”
 
If you are persistent like Beethoven was, you go from the Moonlight Sonata to the Ninth Symphony. That sonata is about the path of the moon. That is sort of being in the darkness. The melody makes me think about “Eli, Eli, Lama Sabachthani.” Jesus said: “My God, my God, why have you forsaken me?” But divinity doesn’t leave us. But if we portray the Lord, what can He do?
 
Any other questions?
 
Question: Just one more question. As far as meditation goes, when you practice pranayama, how long should I hold my breath?
 
Instructor: As long can you feel you can hold it comfortably without forcing your lungs. You can begin the pranayama. First, pray. Ask your Being to help you circulate the energies and to help you be serene. You can close your nostrils, one or the other with your fourth finger. Your left nostril closed, your right nostril inhales the air. Imagine the energies rising from the opposite gonad, because the left nostril relates to the right gonad, right nostril with the left gonad, with your ovaries or testicles.
 
Inhale the air, imagining the energy rising within your mind, towards your head. Close your nostrils and retain the breath as long as you can, without forcing it. You want to imagine the energy saturating the brain.
 
Exhale in the other nostril and imagine that light descending from your third eye, your brain, to your heart. Do the same process with the other nostril. Imagine the other circuit of energy, rising up to the brain. Hold it while it saturates the mind like a light, fire. Exhale, send it to the heart.
 
That breathing through both nostrils in that way constitutes one pranayama.
 
Some pranayamas are specified up to seven, but can do as many as you want, until you feel energized. But you should not practice pranayama to the point that you feel strained.
 
Swami Sivananda said that when you feel light, energized and relaxed, very happy and peaceful, you can stop. Do for as long as you need. But pranayama should not be forced, meaning: do not strain the breath. If your nostrils are blocked, I know some people who use a seti pot, an Indian device, which pours water into your nostrils to clear it out. That is a kind of a hard way to do it, but if you want to practice pranayama in that way, you can clear the nostrils that way. And don’t force the breath. But relax. The whole process should be peaceful.
 
[Editor’s Note: to learn more, read and practice Pranayama and Sexual Transmutation]
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<![CDATA[Liberation from the Mind]]>Tue, 28 Apr 2020 00:02:48 GMThttp://chicagognosis.org/transcriptions/liberation-from-the-mind
This is a transcription of an audio lecture from Introduction to Gnostic Studies, originally given live at the Gnostic Academy of Chicago.

So that term γνῶσις gnosis, in Greek, means “knowledge.” But it does not mean knowledge of a scholarly type, something that we learn by going to university or from reading a book. It is knowledge that we gain from our experience of life, and consciousness. It is personal to each person.
 
And so every religion, every meditative tradition, teaches gnosis in its depth―a type of experiential wisdom which is beyond labels, and terms―although many different teachers have used different terms to refer to the same thing.
 
If you have studied meditation from Buddhism or Judaism, even the early Church Fathers of the Christian tradition too, practice meditation. You find that they all refer to the same thing, the same principles. And so at this school we like to go at the heart of what these traditions teach, primarily because some of the techniques from these traditions are very useful, very helpful for answering a particular type of problem that everyone is experiencing on this planet now, and has for many ages― and that is the problem of suffering.
 
It is very easy to look at the news to see how afflicted humanity is, whether from the East or the West. Despite the great accomplishments of some of our greatest teachers, or philosophers, the efforts of any type of authority figure to resolve this issue of suffering, have always ended badly.
 
We see that people’s efforts to try to resolve social problems, political problems, religious problems, traumas, psychological issues, we find that many people always like to go to the external world. “If I just fix this situation, if I change my job, if I associate with these people, if I do these things externally, I am going to be very happy.”
 
But the reality is that, we change situations and tend to carry that type of problem with us, wherever we go. And it is very easy to want to blame politicians and the external world for all of the chaos that is going on, and of course, those people are liable for their own actions, but blaming those people does not necessarily help us to resolve our own issues.
 
Such as at work. I know in my position at my current job, I work with clients who can be very difficult, very challenging, people who have suffered a lot of trauma, and rather than getting angry at them when they have been disrespectful to me, I have learned to transform my own mind, my own state, because I cannot blame them for what they have been through, and I cannot judge them that they are really to blame for what is going on. But the truth is, by changing who we are psychologically, we can be more serene in difficult situations.
 
And so, every tradition teaches that suffering comes originally from inside, our own state of mind. I believe the Dalai Lama was interviewing some Buddhist monks who had escaped the Chinese. They were exiled from Tibet, and the Chinese soldiers had done horrible things, crimes against humanity. And I remember that one of these monks spoke to the Dalai Lama, or the Dalai Lama asked him, “While you were imprisoned amongst the Chinese, what was the greatest danger that you faced?” And the monk said very serenely, “losing my compassion for my enemies [the Chinese].”
 
So I know it is a natural sentiment to want to feel angry at these people who harmed us, who caused us pain, but at the same time, if we hold on to anger, that makes us vibrate at a very low level of being. It is important that, yes, we feel a sense of indignation for the wrongs that are committed, but we can find that being angry and worried all the time does not make us any happier. Why hold on to these emotions that are so painful? It does not mean that we ignore what the Chinese are doing, or what so-and-so is doing, because one can act from a state of consciousness that is free of anger, but is severe, but not angry, not violent, not resentful.
 
And those are qualities of consciousness that are very elevated, in which we find in teachers like Jesus, or the Buddha, or Moses, or Krishna. These are people who were once like us, but who through the science of meditation, learned to transform their own imperfections and become great people, very wise beings, who knew how to handle situations with a state of equanimity, of calm.
 
So the question that we are going to ask in this lecture is, where does suffering come from? Where does it originate, and more importantly, how do we overcome it? I know the case of the Dalai Lama speaking with the Buddhist monk is a very extreme case, but some of that is very illuminating. Part of Buddhist practice is that one has compassion even for one’s worst enemies―primarily because, those people who are so violent and angry and terrible, do not want to suffer either. The problem is that they are confused. They do not understand that their actions produce the harm of others, the suffering of others.
 
And it is a natural feeling to want to demonize those people: “They really are, truly, inhumane,” “They did this and this,” “They are not even human beings,” we could say. But in reality, even the worst people have consciousness. But unfortunately, they have conditioned themselves so much, that they do not understand that what they do is harmful―which is why even Jesus on the cross said, “Father forgive them, they know not what they do” (Luke 23:34).
 
Very powerful statement of profound compassion for one’s tormentors. Freedom or happiness is internal, and yes, while the external world can be more terrible and we can continue to feel so overwhelmed and anguished, and resentful and fearful about what is going on, those emotions do not help us to resolve the problems that are outside of us.
 
If we learn to be more at peace with ourselves and do not identify with the negativity of others, from a state of equanimity, we can handle any situation, and therefore produce our own happiness. But also, even more importantly the happiness of others: to bring communities together, to bring people to resolutions, at peace.

So in this image we have a human figure with a lock over his head, primarily because I wanted to make the point that the mind in itself, our human potential, is so vast, but we comprehend so little of it, what is possible for us. We have to learn to see that―if we do not know our full potential, you could say, in a manner of speaking, that we do not necessarily know all of that which is possible for us, or who we could be, what we can become. But we do have people, figures like Jesus or Buddha, or Krishna, what ever great luminary from any tradition who exemplified such beauty.
 
That is possible for us, to have such happiness or selflessness, compassion, altruism, humility, faith, strength in the worst circumstances. Those are qualities that are natural to consciousness, but which we have to learn to find more and more as we go through the trials of our life, but we can develop through the science of meditation. 

​The Purpose of Meditation

We like to emphasize that meditation is not simply just to relax, but that is the beginning. If you cannot relax your body, cannot relax your mind, you cannot go deep. You cannot examine that which needs to be examined. And so by examining ourselves, we have the key, and meditation is the key by which we can unlock our real potential, our real possibilities.
 
As I said, the word Gnosis in Greek means knowledge, and you find it in every tradition. It is the wisdom of consciousness. It means to awaken parts of our consciousness that are dormant, things that we do not know of. I believe medical science says that we only use about 3% of our human brain, and that there are many aspects even of our physicality, our mind, that we do not know about. And so, it is possible to awaken more and more and develop more and more beauty in our life, more compassion, more serenity, more strength.

​The Four Noble Truths

​The way that we can develop that knowledge is by examining this particular model which is from Buddhism, which as I said, we study all traditions. But the Buddhist model of the Four Noble Truths has something very interesting that we can examine. 

1. ​Dukkha

It says that “in life there is suffering,” and the Pali term is “Dukkha.” The word suffering or Dukkha can also mean “dissatisfaction, displeasure,” sometimes even “disgust.” It means to have a dissatisfaction with the way things are, which is why any one of us comes to any type of tradition to study meditation or religion, or any type of world faith. It is because people are tired of suffering. They do not know what to do. 

2. Samudaya

And he also said that “suffering has causes,” (Samudaya) so there are causes of suffering. And this is the distinction, the step that most people tend to get caught up on―too much externalizing, saying “the external world is to blame.” But we should ask the question about ourselves, and things that we do in our life that may make us more happy or more sad, more afflicted or more at peace. I am sure we all can identify certain actions in our life that really made a difference for others, or even for ourselves.

And so there are causes to suffering, which do not originate from the external world, but, if we are more aware, we can see that. Really in our own selves, we have all the keys to produce the happiness of the world or the pain of the world, and those causes are psychological.
 
As the Buddha taught, our state of mind produces our life. It is a very revolutionary type of thinking. Who we are mentally and emotionally is what interacts with the world. If our states of being are negative, if we are angry or violent, or resentful, and that radiates out to others, we in turn experience negativity.
 
Obviously when we are resentful or angry towards our loved ones, our spouse, they react the same way, and then that tension and that pain escalates, becomes more elevated and extreme, to the point that families break, communities fall apart, religions degenerate, politics become scenes of animalistic behavior, instinctual behavior and violence, not just physically, but verbally. So, we see that those causes of suffering are inside: we produced the state of the world that we are in.

3. ​Nirvana

So “the causes of suffering also can cease,” and this is the next step, which is very beautiful―that there is a way to remove those causes of pain, which are within us―things that we can control, not the external world. But things that we do in our life that can make us suffer or be in pain, are the things that we can change.
 
So the causes of suffering can be eliminated, and the term in Sanskrit is Nirvana. Nirvana simply means “cessation,” to cease suffering, to end suffering. It is a state of mind. And I am pretty sure we all can verify that truth for ourselves, that suffering can cease.
 
I know in my position, where I work, I have had some very difficult people come to me and criticize, and in those moments of being confronted and feeling that tension, and the fear and the thoughts of “Oh, I am being put on the spot here,” that anxiety. From a state of meditation―because meditation is not just sitting to reflect, but also in our daily life, how we are opening ourselves up to the new―I had the intuition and realized that, I have to listen to this person and not be reactive, to not react to that problem, but to learn to be patient. By learning to respond with love and kindness to that situation, those causes of suffering had ceased. I deescalated a situation that could have been bad.
 
I am sure we all could think of examples of this in our own life. That is a very introductory level of what that truth is, but in a deeper sense, by learning to meditate, we can understand where anger comes from, where fear comes from, where insecurity, fear, resentment, pride, all these qualities of mind which are sources of affliction for us in the long run.

4. ​Marga

We could find that those causes can cease, and that “there is a path” that leads to that end [cessation of suffering]. That path is called meditation. And so, meditation, as I was saying, is not just about sitting to relax the body. As I said, that is the first step. We want to relax the body to the point that we want to feel that we are about to fall asleep, that we are so calm that the body is ready to enter, we are about to enter into physical sleep.
 
And it is from that state of calm that we can learn to calm the mind next. We have a calm body, we have a calm mind. And in that way, we can learn to be more attentive and aware of ourselves, either in daily life or when we sit to practice. So that, by learning to go inside, we can comprehend the sources of our own emotional states, our own psychological states.

​Genuine Freedom

So a lot of people talk about freedom, and this ties very much deeply into this study of meditation, because meditation is about becoming free. I know a lot of countries and politics and revolutions are very fascinated with this term freedom, and ironically, people even kill in the name of it.
 
To be free physically is one thing. Especially in North America, we have certain freedoms which are envied by the world. Freedom to eat what we want, believe what we want, marry whom we want, travel wherever. We tend to have a lot of freedoms which are envied by other countries, but this all in itself is not necessarily a real sense of freedom, because all of those things can change, as we are seeing even in our politics, border control, immigration policies, things that are going on that are constricting the life of people in this country, but also in other places too.
 
So those things can change. Those are temporary, but real freedom is a state of being: to be free from suffering, from anxiety, from fear, from pain, from traumas. And as the founder of the modern Gnostic tradition, his name is Samael Aun Weor, he wrote a book called The Great Rebellion, which is a book about rebelling against one’s own negativities, and acquiring genuine happiness.
 
He says:
 
Freedom is something that can only be achieved within ourselves.  No one can achieve it outside of themselves. “Riding through the air,” is a very Eastern phrase which allegorizes the sense of genuine freedom. No one can really experience freedom while their consciousness remains bottled up inside of the me, myself, the “I.” ―Samael Aun Weor, The Great Rebellion
 
So this is a very powerful statement.
 
Consciousness can experience freedom, but only when it is not bottled up inside of this sense of “me, myself, I.” The desire of “what I want,” “what I crave,” “what I need.”
 
I know a lot of people like to think that, “I think therefore I am. I think this way. I believe in this tradition, or, I am from this race. I am from this culture. I am from this religion. Me, me, me, me, me!”
 
Even in pop psychology we talk a lot about ego. Someone with a big ego we think of someone as, like, maybe, in politics, or in a position of authority in our world, “Oh, they have a very big ego. They only think about themselves, do what they want.” And we have many examples of this. But even in a more fundamental level, we all have ego, and the word ego in Latin simply means “I.”
 
Anytime we say: “I want, I crave, I need, I want to do this. I want to ride my bike. I want to get a new job. I want this, I want that”―this sense of self is called ego, “I.” As I was explaining about the Four Noble Truths, we say that there are causes of suffering, and those causes are internal. So, on a fundamental level, the sense of “I,” “what I am,” “what I want,” “what I crave,” we could say, in Buddhist terms, is the cause of suffering.
 
But we have something else besides ego. We have that which is called consciousness. And consciousness is simple the capacity to perceive. It is the ability to understand, to know, to experience. For example, you are in your kitchen and there is a hot stove, and you accidentally put your hand on it and you get burned. You pull your hand back, and you become conscious of that experience that you burned yourself and got injured, and so you are now more aware of being in the kitchen and aware of one’s surroundings.
 
So that is a form of Gnosis, in a very basic level―knowledge. So, this sense of self, “me, myself, I,” does not come first. We can actually say that, the ability to experience as a consciousness is different from ego. We could say that ego is a type of condition, is a shell. It is a type of negative quality of mind. Such as anger, which is a sense of self which is very violent, even not physically, mentally or verbally. It is a sense of self that desires and says, “He hurt me.” “She did this.” “I deserve better!”
 
What we do not realize is that, in those moments in which we are investing ourselves in that emotion, that we are draining a lot of energy. We feel depleted. We do not necessarily resolve our problems, and that sense of self is a trap.
 
At least this is what all traditions of meditation teach, that according to Buddhism, desire is a cause of suffering. And desire is anger. It is fear. The logic of fear says, “I need to do better at my job or I am going to get fired, and I am not going to be able to support myself.” That fear has its own thoughts and logic, and the reasons we tell ourselves we have to do “this, this and this,” and we are caught in this wheel of tension and anxiety and pain and fear and uncertainty.
 
So regardless of the fear, we may be doing excellent at our job, and yet, there is that emotional state that does not want to believe that we are capable or good enough. I am sure many people have that experience.
 
So where is our freedom? If we are caught in that sense of self that says “I want,” “I need,” “I need to get a better job,” “I am not being treated here well,” “I am not getting paid enough,” “I am not getting what I need when I want,” we are enslaved. So that type of thinking is very exhaustive. I am sure, if we are honest, we can say that we get very drained by this type of thinking. It wastes energy physically. It wastes energy mentally, and it is a state of pain.
 
So what Samael Aun Weor is saying in this quote, is that our consciousness―that part of us which religions call soul, that which is really divine, that is our connection with the divine itself―is trapped. Our consciousness is trapped in anger, fear, pride, and states of being which are causes of suffering for us.
 
And this is a very difficult thing to discriminate and to see in oneself because, we like to say, “I know myself,” “I know who I am, where I am from, what I believe in; my gender, my race,” whatever. And yet, despite the fact that we say we know ourselves, we continue to repeat problems.
 
Or problems repeat that we cannot seem to get or understand: “I do not understand where this is coming from, or how to resolve this,” but what if we ask the question that few people really ask is, “How am I contributing to the problem? What if the problem is not outside but something inside of me?”
 
I was giving the example of being at work and we could be doing a really great job. People really respect us, really admire us, and yet we have that fear that says “I am not good enough.” This is a kind of common emotion you find in many places that really fuel this machinery of industry―people feeling like they are not good enough. They always have to prove something: “I have to prove myself in this situation, in this circumstance.”
 
But we do not realize we are wasting energy. We are actually investing our consciousness in these states which, we can say, put us in a state of sleep. We are not really aware of what is going on in the situation. Such as at work, you may feel like “Hey, I am not doing well,” but then people say “No, this is excellent!”
 
You are being observed, or people comment and make the compliment that they really respect you as an individual, so it is like “Oh! That is shocking.” You know, that is one minor example. So our consciousness should be free, expansive, liberated, serene, peaceful, happy, loving, compassionate, pure states of consciousness that are very divine. Those should be more developed in us, but unfortunately, our tendency in our daily life is to invest ourselves in negativity and reactions and problems.
 
So that sense of “me” or “myself” or “I” we call ego. And this sense of self, according to Buddhism or any tradition, they say that, this sense of self we tend to grasp onto, is the cause of suffering. So, the question is, how do we resolve that? How do we confront this sense of self we have, and learn to comprehend it better? Maybe even eliminate it, because consciousness, our true potential, is trapped in those states. If we extract them, we can develop more consciousness, and that is what meditation is for―expanding consciousness, working on our imperfections so that we can become truly happy, great beings.
 
Understanding the myself, “my persona, what I am,” is imperative if we sincerely wish to attain freedom. There is no way we can destroy the fetters of our enslavement without previously and totally comprehending this question of “mine” and all that concerns the me, myself, the “I.”  What constitutes slavery?  What is it that keeps us enslaved?  ―Samael Aun Weor, The Great Rebellion
 
Now of course this is very strong language, but if we are honest, we can see that, are we not enslaved to a certain quality of mind that repeats all the time? Family problems, conflicts with our neighbors, or whomever, or spouse? We tend to be enslaved to suffering. And this is the great dilemma that, I believe even Shakespeare wrote in his play Hamlet, “To be or not to be, that is the question,” in a kind of allegorical sense.
 
So it is good to question ourselves: what constitutes slavery? “What are my habits and problems and ways of being that I keep repeating, that other people are pointing at me?” Because sometimes other people see us better than we see ourselves. You know, we tend to think that we are a certain way but, sometimes a lot of people may not agree.
 
So:
 
“...What constitutes slavery? What is it that keeps us enslaved? What are the obstacles? We must discover all of this.” ―Samael Aun Weor, The Great Rebellion

​What is the Mind?

Which brings us to the next question: who are we? We have been talking a little bit about what ego is, what the self is. So what is the mind? Even our best scientists and doctors and philosophers have been struggling with this question for centuries, to figure out, what are we, fundamentally? What is the mind? What is thought? What is emotion?
 
So we have included an image of a man pondering this thought, with a bunch of gears and machinery images of wheels above it. I picked this image because sometimes our ways of thinking can get very mechanical. We tend to go through our day with certain routines: getting up for work, getting up for or going to our job, interacting in certain ways with people, and the thing that we can question is, what are our mechanical ways of behaving?
 
When certain situations arise, how do we respond? What is our typical attitude? This is something that we can question in ourselves and ask: “Well, why do I react towards this person who is very irritating? Why am I irritated by what this person or what this client says?”
 
Unfortunately, we do not tend to ask that question. We just feel irritated and we want that person to go away, or to not be associated with them, but it is an interesting question to ask.
 
“Why am I thinking this way or behaving this way to this person?”
 
This is what meditation is for, asking that question, “Well, why am I behaving negatively to that person, or feeling like I am justified?” Maybe that person―and this is a Buddhist question that we can ask ourselves―what if that person has some type of concern about us, that we are not treating them well? And the psychology that we kind of go through, the kind of gears, the machinery that we go through, is that we tend to want to blame others, and not look at ourselves.
 
Whether or not that person is wrong, it would be interesting to ask that question, “Well, why am I reacting to that person? Why am I thinking that? Why do I feel agitated? Why do I want to one-up this person? Why do I want to prove them wrong?” Because usually what we do not see is that, in that moment in which we are criticizing the other person, even just mentally and not verbally, we are suffering. We are stuck in the wheel of life, the wheel of mechanicity.
 
The mind, we can say, according to Buddhist concept, is where we have thought, experience thinking, even our emotional states. The western psychological tradition calls it ego, “I,” but we also could say it is desire. Again as I was saying, “what I want, what I crave, what I need,” and we always tend to be stuck in this type of thinking that says, “I want to fulfill my desires until the day I die, and whatever happens next, I do not know.”
 
But, honestly, if we ask ourselves, is that a kind of life worth living? I believe we mentioned that Socrates mentioned: “the unexamined life is not worth living”? Not asking those deep questions about, why are we the way we are? Why are we so convinced that we are right, and other people are wrong? But it is interesting even, in meditation, to ask this question “What am I? Who am I?”―and to constantly examine ourselves.
 
This is the basic beginnings of what meditation is, so that by learning to develop consciousness, we can go beyond thought, go beyond feeling, go beyond the body. And this is the major distinction that religions or, the original heart of those traditions taught, is that, the consciousness is not anger or thought or even feeling. It is something more dynamic, more beautiful, more profound―something free and liberated. It is spontaneous action that does not need to think.
 
It is the love of a mother that saves her child when in danger. It is a state of fearlessness, and there is a whole range of emotion and qualities that are not what we like to typically say we experience, but something even more beautiful―love, selflessness, strength. But of course in order to develop those qualities in us, we can learn how to, in moments of great crisis, examine who we are in those moments.
 
I am pretty sure we had cases in our life where, something terrible happened and we reacted badly or poorly, to the point that we came back and apologized to the person and said, “I am sorry I did not realize what I had done was wrong. I was so overcome at that moment.” And that is a type of hindsight, right? It is better than no sight, but there is a way to have foresight in the moment: we do not react and cause problems and pain for our family or loved ones, or anyone, and learn to transform the situation.
 
In that way, and by going home to meditate, we can learn to understand why we acted how we did. If you are familiar with the myth of, in the Middle East, I think it is The Thousand and One Arabian Nights, there is the story of the genie and Aladdin's lamp. I mentioned that quote from Samael Aun Weor; he said that “So long as the consciousness is bottled up within the ‘me,’ ‘myself,’ the ‘I,’ we will continue to suffer.”
 
So in that Arabian myth, that piece of literature, the story is that by rubbing the lamp, a genie can come out and can grant any wish. It is a symbol of our consciousness. It can grant anything we wish and need for ourselves, a state of beauty or, any type of contentment we seek. Of course, the bottle is what traps the genie. You break the bottle, you free the genie. It is a symbol, which we can accomplish in meditation, but first we have to learn to examine the difference between the mind and the consciousness.
 
I also use the term divinity. I did not use the term God, primarily because the word God has a lot of baggage. There are a lot of traumas associated with that term. When people think of some type of figure like God or a deity, they think of some anthropomorphic old man in the clouds with a beard who dispenses lightning to a poor anthill of a humanity. So that type of God, according to Friedrich Nietzsche, does not exist, which is why he said “God is dead”―at least the idea of some kind of person outside of us, that is organizing everything.
 
We do not refer to divinity as God, or at least try not to, because where someone had a certain religious upbringing and certain traumas, that can cause a lot of pain for people. Instead we like to use the term Being, and I think this term more accurately represents what divinity is. It is a state of mind, of Being, or a state of consciousness. So Being means to be, to be here and now, to be alert, to be attentive. The Being is not outside, but inside our heart, our consciousness.
 
Divinity is a quality like love, selflessness, compassion, but is very far beyond our concepts of what love and compassion is. It is a state that we can taste, and that we probably have tasted in our lives at some point, but they were temporary. They went away. That is why certain people, or a lot of people come to any type of tradition, is because they had that experience and they think “Well how do I repeat that?”―and they do not know how.
 
A state of love and selflessness or compassion, or faith, of understanding, or certain situations working out for one’s benefit. So we want to ask ourselves: how can we earn that and repeat that? That is why we have meditation.

​The Being and the Mind

We make a difference between, a distinction between, this Being, our Being, our divinity, and the mind. We could say Being has no form, although all the religious traditions have used forms to represent divinity, whether it be Mother Mary, Jesus, certain scripts or languages, representing, like in Islam, they do not represent God; they just use certain letters to represent Divinity. Or amongst the Aztec and the Maya, they use certain sculptures and images to represent qualities of the Being, which is an infinite spectrum.
 
This does not mean that there are many gods, separate gods, or that there is just one God. In fact, consciousness is, or the Being can be universal. It is one thing, but can manifest and express in different ways, which is why whether polytheistic traditions or even the monotheistic traditions share the same roots. The problem is that the people of those traditions have adulterated their understandings, thinking that there is only one or the other. But the truth is that, divinity is one light, but can express in many ways.
 
Those are qualities of Being. We make a distinction between the mind and the Being. The mind is the intellect where we think, and I am sure we can see in ourselves that, if we overthink certain problems, we do not get anything done.
 
I believe it is a common experience amongst business practitioners where, they will be at a meeting for hours, and try to think out a problem, and they do not resolve anything. Then they say, “Okay let’s take a break, get some coffee for five minutes.” They walk away, and when they are not thinking of anything, suddenly [snaps fingers] the insight comes and they are like “Ah-ha!” That is how divinity works. They come back to the meeting all energized and excited, and many people have that experience and they say, “I know what to do now.”
 
Overthinking and thinking and thinking does not resolve anything. Of course, we need the intellect to be able to exist in this society, because the intellect or the mind is a machine. It can store information that we need to interact with people, like that previous image we looked at with the gears turning. The mind is useful, but it has to be under the service of our consciousness.
 
Of course, distinguishing between consciousness and thought in the beginning is very difficult, but something we can develop more and more through meditation.
 
Samael Aun Weor in the book, The Spiritual Power of Sound, wrote something very interesting about this distinction:
 
“The mind only serves as a hindrance to the Being (the Innermost).” ―Samael Aun Weor, The Spiritual Power of Sound
 
The term we use for the Being is the Innermost, and that term comes from the Western Esoteric tradition. Innermost means, that which is our inner true identity, within us. So as I was saying, thought is a hindrance. We think too much about a problem, we do not resolve anything, whereas intuition or the Being [snaps fingers] knows. We know how to solve a situation without having to think. That is a quality of the being.
 
“The mind does not know anything about Reality. If thought knew Reality― the Innermost, the Being―then all people would already be comprehensive...” ―Samael Aun Weor, The Spiritual Power of Sound
 
Meaning if the intellect was the way, this world would be a better place, but the question is, well if humanity is not getting any better right now, if there is only more wars and conflict and violence on this planet, we have to question our method. What are we doing wrong? That fundamental basis is trying to resolve things with the intellect, the mind, and not more with the heart, with understanding.
 
“It is completely impossible to experience the Being―the Innermost, the Reality―without becoming true technical and scientific masters of that mysterious science called meditation. It is completely impossible to experience the Being―the Innermost, the Reality―without having reached a true mastery of the quietude and silence of the mind.” ―Samael Aun Weor, The Spiritual Power of Sound
 
We will conclude with a quote that emphasizes this point. It is from a Buddhist master by the name of Nagarjuna. He wrote in The Precious Garland something very interesting:
 
“Scratching an itch brings pleasure, but more pleasurable than that is not having an itch. Likewise, satisfying worldly desires is pleasurable, but more pleasurable than that is not having desire.” ―Nagarjuna in The Precious Garland
 
So again, this is something very profound. The desire or thought, or sentiment, the feeling, the sense of self that says, “I need to resolve this problem”―certainly, that type of thinking can be pleasurable, but in the more higher senses of meditative practice, not having that type of “self” is even more powerful, and more pleasurable.
 
I know a lot of people get fearful when they say, “Well if I get rid of this sense of ‘I,’ ‘myself,’ ‘me,’ the ego, what I think I am, what will I be?” People get afraid of this sense of, and think of this as a nihilistic thing, but the truth is, when we eliminate anger, we free consciousness that is trapped in anger. We experience love.
 
I am sure that if we have studied even the Christian tradition, they talk about the seven deadly sins, but they also talk about the seven virtues. Such as, if we eliminate anger, we develop serenity, sweetness and love. We eliminate pride, we develop humility and compassion. Eliminate certain faults, and then we develop consciousness that is more beautiful and pure, unconditioned.
 
Now I know this is a very rudimentary introduction to some of the principles of meditation but, one thing we would like to emphasize is that, through meditative science, there is a higher way of Being, and that we can use these techniques to transform our daily life, and in that way we have less problems, and resolve things with more understanding.

​Questions and Answers

Do you have any questions?
 
Question: Yeah, I suffer from anxiety and depression…
 
Instructor: Sure
 
Question: But I am also suffering from longings…
 
Instructor: Sure
 
Question: And it is not going away…
 
Instructor: Yes.
 
Question: And the mind takes over, and I have these visions, I am going to end up killing myself down the road because I cannot cope.
 
Instructor: Yes, so I have actually worked with people, I am very close to people in this tradition who have suffered depression. And unfortunately, a lot of people, regardless of being on any type of anti-depressants, it is very difficult to deal with.
 
One thing we can say about that particular condition is that, it is a state of mind that is inverted. A lot of times we can say the opposite of depression is pride, such as feeling good about oneself, having pride, “I am this way. I am successful. I am this, I am that.” But depression is that type of sentiment inverted: we call it shame. It is a sense of self that says, “I am not good enough,” “I do not deserve this. “People hate me,” or “no one wants to be with me. I do not know how to resolve my problems. I am not lovable.”
 
The way to resolve that type of sentiment is by relaxing our body, observing ourselves, becoming conscious, becoming aware of our thinking, our feeling, our emotions. We can actually go into the mind to understand the traumatic roots of that sense of self, where it originates from. Because the opposite of shame is dignity. That is a conscious quality. It is a quality of the soul, which is eternal. Our true nature is divine, has a sense of dignity and love, and self-respect and compassion, not only towards others, but for oneself.
 
The problem is that, when we suffer those type of conditions, which also can not only be neurological, but also something even more profound, coming from psychological roots or traumas in one’s life, which combine to produce the experience of depression―but there are ways to heal that, radically.
 
I have worked with people in this teaching who have suffered mental illness: schizophrenia, depression, and by using a lot of the techniques that we are studying, in combination with some of the efforts of doctors, they have been able to achieve homeostasis, balance, and get through life with happiness.
 
I mean I personally know people who have suffered depression, and because of working with these techniques, they have been able to change themselves. But depression is a sense of self or desire that is very inverted. It says it wants to harm itself. But we have to realize that, that sense of self is not our true identity. It is not who we really are.
 
Question: Right because you suffer “from” it, you do not “have” it? It is not in you… you suffer “from” it?
 
Instructor: Yes, it is a condition of mind. It is the lamp that traps the genie. If you break the lamp, if you look in yourself and analyze the cage, when you meditate on, “what are these thoughts that I am experiencing? What are these fears? Where do they come from?” It is not an intellectual process, but it is a conscious inquisition. It is a quality of inquiry that we go and we ask ourselves, “Well, where is this feeling coming from?” And then look at it, and it can be very painful and very scary to look at those kind of emotions.
 
You know, it is a very difficult thing to do, and whether or not someone suffers from depression or any mental illness has that fear too. But of course in those conditions, it can be more difficult, but it can be changed. We have a lot of techniques that we use in this tradition.
 
There is one exercise in some of the books we have available. We even have a video online on gnosticteachings.org, of a remedy to cure depression. It does not require medication. It does not require anything. It does not have side effects. It is called the magic of the roses.
 
And in this tradition we use a lot of practices, not only just meditation or relaxation, but we also practice working with some of the magical traditions, which are not just hocus pocus or making things appear, like a rabbit appear out of a hat, but when we develop consciousness we can learn to work, not only with our own consciousness, but the soul that is within plants, or in animals and other Beings, in order to achieve a type of balance and harmony.
 
You can look online. There is a whole video about the magic of the roses. And personally, when I have suffered any trauma emotionally, real strong situations that were very painful, I have worked with that exercise and that radically healed it. But of course, every situation is going to be different. You may find that in those cases, some people with mental illness, of course, they should get professional advice and seek a doctor and see what medication can work, to help acquire that balance, plus meditation.
 
So hand in hand those things can help. But I would recommend looking on gnosticteachings.org look up the Magic of the Roses. [See also our course on Spiritual and Mental Health]
 
Question: What was the first thing you said?
 
Instructor: It is gnosticteachings.org
 
Any other questions?
 
Question: In meditation, you are supposed to not do anything or think, so when you meditate on these questions, I get confused.
 
Instructor: Sure. No, it is definitely, a real difficult distinction to make. What does it mean to be conscious, and what does it mean to be thinking?
 
Now I know in the beginning we really want to use the intellect to resolve problems, because that tends to be our state of mind since the beginning, before we begin to train. But as you are learning to meditate, you will find that, as you are relaxing your body and just observing yourself, you find that, you will start to see more and more and separate from thought, from memory, from these things.
 
It is a kind of separation that is needed. It does not mean a dislocation or a type of apathy, or a dull state, or a nihilistic state. I am pretty sure you might have had the experience where, if you are falling asleep sometimes, maybe dream images start to appear. Things just start to happen, like when the body is asleep you start to see places, or people, or things, or sounds. Those are qualities of our subconsciousness. Usually we are not aware of those states, but as you are relaxing more profoundly, you will start to see those things. As you are observing yourself, they will start to appear.
 
So I know in the beginning it is very difficult but, with training, we start to develop more and more, we start to separate more and more from the mind. And the initial step is relax, and after your body is fully relaxed, try this exercise.
 
Just observe and become aware of your mood and your thoughts. Even during a lecture we can pay attention to a degree, and then suddenly we are thinking about other things, or make associations or memories about a certain concept that we hear. Then sometimes our train of thinking goes off. We start thinking and thinking and thinking and thinking, and then we realize [snaps fingers], “Wait a minute… I am supposed to be listening. I am supposed to be in this lecture!” And we all have that experience, and then suddenly we try to backtrack for a minute or two saying, “Well, what did I miss?”
 
You know, it is a very common experience. That shows us that our mind tends to be very distracted. But meditation first begins by learning to concentrate. So that realization, “I am not paying attention,” is the very beginning. That is the type of “ah-ha” moment, the comprehension that we realize in ourselves, “Ah, I lost my focus! I am not really aware of what is going on.” We can also say, “I am not really awake.”
 
But when you bring your attention back to that type of recollection, you find that it gets easier. It gets easier the more you work at it. And some basic practices we use in this tradition, you could take a candle―if you find that you get distracted too easily―take a candle and light it, sit in a relaxed posture, relax your mind and your body, and just observe the candle. Just look at the flame. You will find that as you are doing that, you will start to think of other things, and then you will realize how, we tend to be thinking too much, or we are usually caught up in that cycle, that machine.
 
That exercise, you just look at a candle, and if you start daydreaming or thinking of other things, just bring your attention back, gently. Some people think concentration is like going to the gym and being really fierce and strong, but real concentration is strong, but it is relaxed. It is calm.
 
So you see, “Oh I lost my attention,” pay attention back to the candle. But in the beginning, it is okay to, if you are trying to resolve a problem or an issue, to think about it and try to come up with an understanding of what is going on. You will find that the more and more you practice, the more you leave the mind behind, and the more that you can access a state of consciousness that is intuitive. It simply knows. It understands, without having to think, and that is like [snaps fingers] an “ah-ha” moment, “I understand, now I comprehend what I need to do.”
 
Any final questions?
 
Question: If we are feeling lonely all the time and then we meditate, will that help the loneliness?
 
Instructor: Yes, because loneliness is a desire for company. It says, “I need to be with people,” “I need to be social.” And of course, having a social life in important, but feeling lonely does not have to be an affliction. Meditation can help us to resolve that sentiment.
 
Understand you know, where loneliness comes from. What is it? What does it want? What are we feeling? Why do we feel that way? And asking that question and questioning that. But you also find that as you are, not only practicing meditation, but changing those qualities of being, we learn to associate in the external world with different types of people, you know...
 
Question: I isolate myself an awful lot so, that is why I am on my own, that is why I am lonely, I have created it…
 
Instructor: Sure, yeah, and certainly that was my case many years ago, until I found this type of teaching and started practicing. And then I found that I was much more outgoing and more, I guess, charismatic or, just interrelating with people. Because I used to be very solitary and isolated, you know, was struggling with that in myself, and then I learned to change that, to the point where I can get jobs and careers, and fulfill a very, you know, pretty happy career with what I am doing now, with working with a lot of different people.
 
So that transformation is easy to achieve. It just takes a type of work ethic, you know? But also, being willing to try new things and meet new people, because obviously, you know, as you start to change yourself, you will interact with different people.
 
It is the law of attraction. If we are developing more virtuous qualities of mind, we naturally radiate and gravitate to those situations where, those people are practicing the same things. And then you feel a sense of a community and strength and affirmation from others that really make you feel that you belong, and that you are respected and are fulfilled.
 
But the first step is confronting that, of course this is the major thing that, many people do not like to do―to confront themselves. But if we do, we can attain great changes, not only for ourselves, but for the benefit of others. 

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<![CDATA[Stations]]>Fri, 24 Apr 2020 16:04:43 GMThttp://chicagognosis.org/transcriptions/stations
The following transcription is from an audio lecture on Sufi Principles of Meditation, a course originally delivered live at the Gnostic Academy of Chicago.

In our studies of meditation, we are deeply concerned with levels of being, degrees of consciousness, which, according to the 14th Dalai Lama, is infinite. A very famous Sufi initiate by the name of Abd al-Karim al-Jili, he wrote a book called The Universal Man, Al-Insan al-Kamil. He stated, “The journey to God is short. The journey in God is infinite.”
 
While this work teaches us how to reunite with divinity, with the Truth, the reality is that upon entering religion, reunion, there are qualities of knowledge, of understanding, which are within the divine. It is infinite. Consciousness has the capacity to expand to an infinite degree, and different traditions teach and map these levels of consciousness in different ways, in varying levels.
 
The conservative Piscean traditions, in which the different doctrines and scriptures originated within the past 2,000 years, speak about these levels of being, these levels of consciousness, in a very abstract manner. The writings are not very explicit and require a lot of experience and initiation from a teacher or a sheikh, a guru, a master, but times are different. We now live in an era related to the astrological influence of Aquarius.
 
Pisces was noted for its conservatism. The knowledge had to be earned, and only when practitioners would meditate for many years, would they be allowed to really understand and be taught the heights of their spiritual tradition, and in Sufism this is no exception.
 
Sufism pertains to the Era of Pisces, and while many manuals of writings were given in that tradition, a lot of that wisdom is very veiled, and only understood by initiates: people who are awakening their consciousness, not only physically, but in the internal planes―whether through dream yoga, astral projection. But whether or not those abilities are developed in us we can begin to appreciate and understand, to approach these levels of consciousness, which the Sufis call stations.
 
A station is a place that people travel to, where people arrive, where people leave. The levels of being are described as places or stopping points in ascension towards the Truth. The highest station among the Gnostics is Marif’ah. It is knowledge of divinity. It is permanent self-realization. It is the full incarnation of God in the soul: the path of resurrection which Samael Aun Weor speaks about in his book The Three Mountains. These degrees or stations of the path as taught by the Sufis, were explicitly provided by Samael Aun Weor in The Three Mountains.
 
So in this lecture we will talk about how meditation applies to the science of the Tree of Life, the Tree of Being, the levels of being, which is a map to understand where we are and where we must go if we truly want to obtain religion, yoga.
 
The levels of Being or these stations, these degrees of knowledge, of development, are made explicit within the writings of the Aquarian knowledge, and I’ll read for you a quote from the book The Aquarian Message by our teacher Samael Aun Weor. The chapter is from Internal Meditation:
 
“The seven degrees of ecstasy through which the mystic reaches the perfect state of the soul are described in the school of Sufism. The school of Sufism teaches about ecstasy. The state and secret of our level is revealed in Sufism, because this is the interior state of life in God.” ―Samael Aun Weor, The Aquarian Message, “Internal Meditation”
 
So what is ecstasy? It comes from the Latin ecstatuo [Greek ἔκστασις ekstasis], “to stand outside oneself.” It is our psychological state that we cultivate as we learn to remove the ego and to go beyond our level of being, to become something more, something profound.
 
Samael Aun Weor writes in Revolutionary Psychology, “What is our level of Being? We must know where we are if we wish to ascend to a higher level.”
 
Our psychological state determines everything, which is why meditation is so fundamental for change. Meditation is precisely the science, the art, the philosophy, the religion of understanding our own conditions of mind, but also our virtues, our qualities of soul. This is much more important than any outward adherence in a group, or participation in a school. While schools are necessary, they provide clarification of how to practice meditation. They also inspire us to work, to want to change, but a group itself is not a defining factor of whether one will reach the goal.
 
Our work is our own. In the Piscean era, and even today, the Sufi schools are very conservative. They only taught the most profound doctrine, the most profound sciences, to those who have proven themselves under the jurisdiction of a teacher, but of course in the Aquarian Era “Initiation is our own life intensely lived with rectitude, and with love” (Samael Aun Weor), which is why even Bayazid Bastami, a Sufi initiate, stated the following, “I stood with the pious and I didn’t find any progress with them. I stood with the warriors in the cause, and I didn't find a single step of progress with them. Then I said, ‘Oh Allah! What is the way to you? And Allah said, ‘leave yourself and come.’”
 
Meaning: leave behind the ego. Eliminate the ego. Strive and fight in yourself, work on yourself. Abandon our previous level of being, what we are now, to become something new, and transformed

The Levels of Being: Stations of the Sufi Path

These levels of Being are depicted by Kabbalah, the Tree of Life, and it is this image, this map of consciousness, this diagram of divinity that is missing from the teachings of the Sufis, and even many other traditions, because the Tree of Life was not explained openly by the Muslim masters, but it is an essential diagram or graphic that elaborates and explains the stations of the Sufi path.
 
Ten spheres, ten stations, with all of their multiplicity, their dimensionality, their infinite qualities―this diagram teaches us where we are in our meditation, and therefore those schools that leave aside the Tree of Life do not understand meditation in its heart, because we cannot understand where we are, what our level of being is, where we must go, if we do not understand the Kabbalah.
 
קבלה Kabbalah comes from the Hebrew, קבל Kabel, meaning “to receive.” It also means “tradition,” the secret teachings of the initiates. When we meditate, we investigate, we analyze, we experience, we then receive new knowledge. We understand the depths and intricacies of the soul, and the path that leads out of suffering.
 
But in order to do that we have to abandon what we are. As Abu Sa’id, a Sufi initiate, stated,
 
“Wherever the delusion of your selfhood appears―there’s hell. Wherever you aren’t―that’s heaven.” ―Abū Sa’īd in Ibn Munawwar: Asrār at-tawīd, ed. Shafī‘ī-Kadkanī, 299
 
The ego is the problem. The ego is the obstacle. The sense of “I,” “me,” “what I want,” “what I crave,” “what I desire,” in itself is called the tree of death, in Islam. شجرة الزقوم The tree of Zaqqum, which in Arabia is an actual tree whose leaves are very bitter to taste, became a symbol of the infra-dimensionality of the ego: the subconsciousness, the unconsciousness, the infraconsciousness.
 
So we have to abandon our own pride, fear, laziness, lust, defects, nafs in Arabic, the lower soul, in order to obtain heaven. But this quote is very interesting. It says that “Wherever you aren’t―that’s heaven.” This does not mean that there is a complete nihilism there, that we cannot experience heaven. It depends upon our level of being. Are we attached to our negativities, our hatreds, our self-esteem? Or do we set that egotism aside, withdraw the senses, and awaken the consciousness, the soul, so that we can experience the Being?
 
Remember that this map, this Tree of Life, represents us―who we are, who we really are―not our culture, our language, our name, but divinity.
 
Stations are precisely the degrees of consciousness that we develop in ourselves through work. These are known as initiations. And if you study the writings of Samael Aun Weor, such as The Three Mountains, The Major Mysteries, The Perfect Matrimony, Tarot and Kabbalah, Alchemy and Kabbalah in the Tarot, you understand that this Tree of Life is essential. These are precisely the stations of the path, the degrees of consciousness, which we seek to actualize.
 
Remember that initiation is our own life. It is not found in a physical group, although those schools help. They instruct. They inspire. Real Initiation occurs when we humble ourselves, when we humiliate our ego. Shame comes before honor. If we wish to return to divinity, we have to strip away the baggage, the delusion of self, which is not real. We have to remember the Being, the Tree of Life, because the Being is heaven. When the ego dies, the soul returns to divinity, our true reality: a profound state of omniscience, cognizance, happiness.
 
And so this diagram helps us to understand ourselves. It is very intricate, very deep. Here we introduce it in the context of this lecture to frame the discussion of the forthcoming lectures in this course. 

​Divine Nature in Arabic Kabbalah

So again, initiation is development, qualities of consciousness that we learn to realize here and now. It is obtained through very profound work, but of course the Being, divinity―whom the Sufis and Muslims call الله‎ Allah―is precisely the one who gains the initiation honors, degrees, qualities and experiences, understanding, wisdom. الله‎ Allah in Arabic means “The God.” And if you look at this graphic you find that there is a top trinity that emerges from an abstract Seity, a perfect profound and limitless space known as  אין Ain, אין סוף Ain Soph, אין סוף אוֹר Ain Soph Aur. That is the Absolute. That is Allah, because even the term Allah meaning “the God” refers to the most profound heights of the Truth.
 
In Islam they do not have any images of God. It is considered sacrilegious. That is because it is impossible to anthropomorphize space, and the light that emerges is precisely in this diagram, this top trinity: Kether, Chokmah, Binah: Crown, Wisdom, Intelligence. It is light that expresses in three ways, but is one. There is no division of that light. It is perfect, but it manifests in three ways in order to create life, which is why the Qur’an speaks abundantly about how one of the names of divinity is الخليق Al-Khaliq, “The Creator,” referring to Binah, the intelligence of divinity that creates the soul.

Likewise we have الرحمن Al-Rahman, the Compassionate, الرحيم Al-Rahim, the Merciful―Chokmah and Chesed―which refers to the beginning of each Surah of the Qur’an with the exception of Surah 9: بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ Bismillah-ir-Rahman-ir-Rahim, “In the Name of Allah the Compassionate, the Merciful.
 
Kether is also Allah, the Crown, Supremacy, and that light which emerges from the unknown is that perfect expression of God.
 
Of course, the Christians refer to this trinity as Father, Son, and Holy Spirit, but that teaching in that tradition degenerated when people mistakenly believe these divinities to be three people and not energy, consciousness. So that is why the Qur’an is explicit and rejects the trinity. But we study all traditions so that we do not end up in fanaticism or confusion.
 
This light is perfect. It is the Being, and if we wish to know and develop that light as expressed in Surah Al-Nur, the 24th sura of the Qur’an, we learn to enter initiation, to develop that light. We learn to forget our egotism. We put it aside, and remember our true Self, the reality of that light, that great perfection. 

​Kabbalah, Numerology, and Persian Sufism

So let us define, according to the Sufis what stations are, initiations, levels of progress. The levels of knowing God, the remembrance of God, occurs in accordance with hierarchy, and even amongst the Sufis, they explain these stations in very different ways: sometimes 7, sometimes 40, other times 100, or even 1,000.
 
These stations refer to the qualities of ourselves, our soul, such as discipline, contentment, awe of divinity.
 
It is important to remember that these stations are very dynamic. When Samael Aun Weor wrote about these different initiations, he was very specific, and explained something that was never taught publicly. But the Sufis alluded to that teaching in a very abstract way. So as I said, sometimes the Sufis say there are 7 stations, sometimes 40, sometimes 100.
 
The number 7 is important to Kabbalah. It refers to 7 levels of the soul, the lower 7 levels of the spheres or סְפִירוֹת sephiroth, the Hebrew term for “emanations.” There are also 40 stations referring to the 4 worlds of Kabbalah, the 10 sephiroth in the tree of life in the 4 worlds: Atziluth, Briah, Yetzirah, Asiah.
 
40 also relates to the Hebrew letter מ Mem, which refers to words like מים mayim, water, and even the Arabic مائي mayiyn, which has the same significance.
 
Farid ud-Din Attar wrote a book or a poem called The Conference of the Birds, and he speaks about the 7 stations of the path. Al-Qushayri, who wrote Al-Risalah: Principles of Sufism, explained that there are 40 stations, which are very profound, and much of the knowledge we are providing here comes from that text. And lastly there is the 100 stations of the Sufi path by Abdullah Ansari of Herat.
 
All these initiates were Persian, and I’ll quote for you what Samael Aun Weor wrote in The Perfect Matrimony about Persian Sufi initiates:
 
“The most ineffable part of Mohammedan mysticism is Persian Sufism. It has the merit of struggling against materialism and fanaticism and against the literal interpretation of the Qur’an. The Sufis interpret the Qur’an from the esoteric point of view as we, the Gnostics, interpret the New Testament.” ―Samael Aun Weor, The Perfect Matrimony
So Sufism teaches us how to interpret the Qur’an, because the language of the Qur’an is Kabbalah, which if you say in Spanish is La Kaba. It is the science of the stone. In the Middle East, Muslims pray towards Mecca, the Kaaba, the stone of the mysteries. That stone is a symbol of the work with Yesod, the vital forces that are essential into entering meditation.
 
If you say la baca, the same syllables in Spanish, you have “the cow,” and Al -Baqarah is the longest surah of the Qur’an. It is “The Cow,” a reference to the divine mysteries of the eternal feminine, the Divine Mother. There are very profound mysteries here, very deep.
 
The term baqa actually means “subsistence.” The term fana in Arabic means “elimination, annihilation” of the self, so that one can enter the Truth. Baqa is subsistence within the Truth. So once we have died to the ego, the soul subsists and realizes the Being, baqa. That is the mystery of Al-Baqarah: the sacred cow within Islam, the longest surah of the Qur’an. If you are interested in knowing more about these topics you can study specifically The Eternal Tarot course we have available on chicagognosis.org, where we speak a lot about the Muslim mysteries and the Kabbalistic symbolism contained within those teachings.
 
Kabbalah is the science of numbers. They represent principles. The law of 7 is very deep, and it can teach us how to meditate, to understand the Tree of Life in its order. 40 can also relate to 40 virtues, relating to מ Mem in Hebrew, or in Arabic م Meem.
 
The fact that certain Sufis refer to 100 stations can also refer to initiation, because when you add the numbers together, the digits, 1+0+0=1 relates to the first card of the sacred tarot, Arcanum 1: The Magician, which refers to laws of the Being and the soul, the path of development. The tarot and the Kabbalah are one science, and we use these principles when we study meditation. It is a map and it is how we navigate our own internal worlds.

​The Definition of Stations: Initiations

Stations refer to initiations. And going back to the first card of the sacred arcana, is referring to the Magician, the one who begins, who initiates, who works. The following is from Al-Risalah: Principles of Sufism by Al Qushayri:
 
“A station consists of certain forms of behavior actualized by the servant through his struggles. He gains access to these through some kind of voluntary effort and makes them a reality through a sort of striving and the endurance of constraints upon his nature.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
 
So these are the levels of being. We access a higher level of Being by working on our mind, by struggling against mechanical habits, defects. We must gain access to the higher worlds through conscious works and voluntary sufferings. This is a very famous quote by Samael Aun Weor: “We can only awaken through conscious works and voluntary sufferings.” He doesn’t mean that we go out of our way to look for problems. It means that we accept the results of our prior actions, and face the consequences with rectitude, with ethics, with love for humanity.
 
That is how we constrain the ego. We allow our ego to suffer when we do not get what it wants. This is fundamental if we wish to enter into initiation, understanding of the higher degrees of meditation.
 
“Everyone’s station is the place that he occupies in this way and with the discipline of which he concerns himself. The necessary condition involved is that no one may proceed from one station to another without fulfilling the requirements of the first station.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
 
There are very clear levels of development, a progression which the Tree of Life maps very explicitly, very beautifully. The path is very layered. There are levels and degrees, if you have studied The Perfect Matrimony, the Minor Mysteries, the Major Mysteries, the Venustic Initiations, the Three Mountains. While these concepts might seem very far away from us and elevated, they give us a diagram, a map, an understanding of where we are and what we must do.
 
So Al-Qushayri continues:
 
“For instance, he who has no contentment cannot properly possess trust. He who has no trust cannot properly possess the quality of surrender. Likewise he who has not turned to God cannot properly know penitence. He who has no vigilance over the morality of his actions cannot properly know renunciation.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
 
If we wish to enter those higher degrees of initiation, we must work with our level of Being. Certain qualities cannot be developed unless we are very intentional. By eliminating certain defects, we give birth to virtues. By learning to renounce our mind, we in turn are vigilant, watchful over our own morality. If we have not repented of our mistakes and really wept profoundly for our errors, we cannot turn to God. If we have no remorse, we cannot change, we cannot wish to yearn or look for help, and if we do not trust our inner divinity, we will never surrender to him with contentment.
 
So all these qualities are very interwoven, dynamic, infinite, but it is useful to combine this study with the Tree of Life because it helps to clarify these qualities in ourselves. 

​Raising One’s Station or Level of Being

Al-Qushayri also continues in his Principles of Sufism, relating how the stations are stepping stones towards the path that leads to divinity,
 
“The station, place of stay, is the act of staying (iqamah), just as the word madkhal, entry, has the sense of the act of entering (idkhal) and the word makhraj, exit, has the sense of the act of leaving (ikhraj). If his affair is to be firmly constructed upon a sound basis, no one may remain in a given station unless there is evidence that it is the act of God Most High [and not his own act] that causes him to stay in that station.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
 
So as I mentioned to you, stations are stepping stones, degrees, virtues and qualities that we develop in a progression, qualities of the soul that are perfected in the different initiations mentioned by Samael Aun Weor. 

There are virtues that we need to master at certain degrees. In מלכות Malkuth, the First Initiation of Fire, we must have patience, tenacity, endurance in order to awaken the fire of the kundalini, the sacred Shekhinah.
 
In יְסוֹד Yesod, we must truly repent for our lustful deeds, our desires.
 
In הוד Hod, the heart, the astral world, we have to work on our emotions very deeply: our anger, our resentment, our pride.
 
In נצח Netzach, the mental world, we have to be very diligent about how we think, how our thoughts affect others.
 
While these qualities are not strictly limited to those sephiroth, there are certain idiosyncrasies we need to learn. And that is something you can only know through experience. These stations are places in which one can stay or which one can leave, one can transcend. The goal is never to stay in one place, never to go down, to fall, but to ascend these higher and higher degrees of knowledge.
 
So we are not allowed to stay stationary, unless that is what our divinity wants. There are some practitioners who get stuck because of certain defects they are working on, or do not understand. Other times the Being keeps us at a certain degree because we need to learn something more, to be firmly established in certain virtues, and the understanding of certain actions, but the goal is never to stay in one place, but to always ascend, to go up, to ascend this Tree of Life.
 
This map is very intricate. It is very dense. There are many relationships associated with each sphere. There are many names of divinity, many aspects of the soul and the Being that are diagrammed here. It is a lifetime of study, to really traverse this map of consciousness from experience. These stations are known as maqamat in Arabic. These are initiations, degrees, levels of development. And I will quote for you a very famous Persian text which I mentioned by Abdullah Ansari of Herat, The Stations of the Sufi Path, and I will explain a few points about this teaching of the Tree of Life and how it can aid our meditation.
 
“It has been confirmed that Khidr, peace be with him, said: ‘There are one thousand stations (maqām) between the servant of God and his Lord (mawlā).” ―Abdullah Ansari of Herat, Stations of the Sufi Path
 
The Qur’an speaks about this figure known as Khidr, who helped Moses, and Morya in The Lord God of Truth Within refers to this initiate as Melchizedek, the genii of the Earth, a great master.
 
“And a similar saying has been mentioned from Dhu-l-Nun al-Misri, Abu Yazid al-Bastāmi, al-Junayd, and Abu Bakr al-Kattāni―may God be pleased with them all. Dhu-l-Nun al-Misri said: ‘There are a thousand worlds’ [between the servant of God and his Lord], Abu Yazid and al-Junayd―may God bless their innermost selves, said: one thousand palaces,’ and Abu Bakr al-Kattāni said: ‘a thousand stations.’” ―Abdullah Ansari of Herat, Stations of the Sufi Path
 
So whether 100 or 1000, these refer to initiations. There are ten spheres in this diagram, from מלכות Malkuth to כֶּתֶר Kether, and if you have read The Major Mysteries, Samael Aun Weor refers to these degrees in terms of esoteric time.
 
If you are in meditation and you ask a master or your being to tell you where are you at in your work, they will refer to you in your age. To be 99 years or younger refers to the Minor Mysteries. 10 to the first initiation of Minor Mysteries, 20 to the second initiation of Minor Mysteries, 30 to the third initiation of Minor Mysteries, up to the ninth, 90. And beyond that: 100 to a 1000 refer to these ten spheres of the tree of life, the Major Mysteries, and even beyond.
 
It is a symbol. It is a reference point. We need to know this map so that when we travel to these places in our work and, internally, we do not get lost, we do not get confused, because we cannot interpret our experiences literally. They are symbolic, abstract.
 
“God the Most High, says, ‘Is the person who follows the good pleasure of God like the person who brings to himself the wrath of God, whose dwelling is Hell?―A woeful refuge!(3:162) [Certainly] they are in varying degrees (darajāt) in the sight of God,’ (3:163) and those ‘ascending degrees’ mentioned in this Qur’anic verse are one thousand stations.” ―Abdullah Ansari of Herat, Stations of the Sufi Path
 
So study this diagram with a lot of patience. I only provide an overview of this to provide context for understanding what the different stations we will talk about, but also the qualities of the soul needed to master those states and to progress in our meditations.
 
“The journey to God is short, the journey in God is infinite”―ascending degrees, more knowledge, limitless wisdom, which is why Prophet Muhammed stated in Surah Ta Ha, verse 114: “My Lord! Increase me in knowledge!”

​Way Stations and Abiding Stations

Abdullah Ansari of Herat explains that there are way stations and abiding stations. These stations are stopping places. They are levels, levels of Being, which always ascend higher and higher towards the divine. And even within the divine there are infinite degrees, levels of Being, which we seek to actualize. This quote explains how this is a very dynamic process, and that we must always strive forward in our work, to question in our meditations, “Where are we at? What must we do in our particular level so that we can renounce what is egotistical and ascend towards what is higher?
 
“And those one thousand stations are ‘stopping places’ which are traveled by those who are journeying toward God (Haqq) until the servant, having passed [and is helped to pass] through those ascending degrees stage by stage, is honored to be received into the proximity (qurb) of God.” ―Abdullah Ansari of Herat, Stations of the Sufi Path
 
So what is this proximity of God? There are levels to God, which is why we study the Tree of Life, because there are levels and levels of that light. As it is stated in the Qur’an, “Light upon light!” in Surah al-Nur: levels and levels of understanding, but always we want to go higher. That is the goal.
 
“Or the servant himself passes through one stopping place after another until he reaches the final stopping place, which for him is the field of proximity to God. The proximity he leaves behind is only ‘a way-station,’ while that [proximity] where he remains is the [abiding spiritual] ‘station’―like those stations of the angels in the heavens.” ―Abdullah Ansari of Herat, Stations of the Sufi Path
 
So many of us long to be close to God, to have that experience, to have that realization. We have to remember that we must travel, and traveling to a distant country that is foreign unfamiliar, dangerous, requires a lot of courage, a lot of work, striving, effort.
 
The stages of the path are way stations, and we wish to abide within the highest spiritual station, like the angels. And we have to remember that the Elohim or the angels, the buddhas, the Gods, whatever name we wish to use, were once like us. They did not begin from the heights. They rose from the mud. They polished their hearts with dhikr, remembrance of Allah, through meditating on their true nature.
 
One practice we can do is to meditate on the Tree of Life, to ask for clarification of what this diagram means to us. And to understand that these are way stations, places of travel that lead higher and higher. The path of divinity, of the gods, is in a much higher octave, degree, than what we can conceptualize here, and even with the Tree of Life.
 
We know that there are the ten spheres or sephiroth of the tree in which certain masters ascend, but even in the Absolute there are degrees and degrees and degrees, which are incomprehensible for us at our level. But we need to understand this conceptually, so that we know what the goal is―and to meditate on this for ourselves―to know the truth of it from experience.
 
"[As] God, the Most High, says, ‘And there is none among us but he has a known station, (37:164) (and in His saying) They seek a way of access to their Lord, which of them (might be) closest…’ (17:57).” ―Abdullah Ansari of Herat, Stations of the Sufi Path
 
So even the gods, the angels, seek to go higher, and this can inspire us, and humble us―to remember that this path is a process. It is a patient work. Rumi, the great Sufi poet and initiate, explained this process in one of his poems. He talks about the process of the soul elevating higher and higher and higher through a process of the death of the ego.
 
"I died as a mineral and became a plant, I died as plant and rose to animal, I died as animal and I was Man. Why should I fear? When was I less by dying? Yet once more I shall die as Man, to soar With angels blest; but even from angelhood I must pass on: all except God doth perish. When I have sacrificed my angel-soul, I shall become what no mind e'er conceived. Oh, let me not exist! for Non-existence Proclaims in organ tones, To Him we shall return." ―Jalaluddin Muhammad Rumi
 
So what is that non-existence? It is referred to in the Kabbalah as the Absolute: Ain, Ain Soph, Ain Soph Aur―the cosmic space, the Truth, the infinite from which every world manifests.
 
Even the term الله‎ Allah has a negating principle. لا Lah means “no” in Arabic. ال Al is the indefinite article “the.” الله‎ Allah is the negative, “The No,” the negation of all that is not divinity. In order to reach those heights, we have to renounce, renounce, and renounce all that is imperfect in us. We must undergo fana, annihilation of the self so that we can subsist, baqa, within our eternal divine reality.
 
As Abdullah Ansari of Herat states:
 
“So each of these thousand stations is a waystation for the spiritual traveler (ravanda’), but a station (maqām) for the discoverer.” ―Abdullah Ansari of Herat, Stations of the Sufi Path

​The Six Conditions for Initiation

There are some initiates who are reaching certain heights while others are transcending those―degrees and degrees, a process. We have spoken a lot about Kabbalah and the tarot in synthesis. It is important to remember that the 22 arcana of the Tarot are synthesized in the Tree of Life. And there is one card in particular that can help us to understand what the Sufis wrote about the six conditions for initiation, of aiding our meditation.
 
If we wish to understand and experience this Tree of Life in its different modalities, expressions, principles, archetypes―we must practice six things according to the stations of the Sufi path.
 
“In those thousand stations, there is no escape from six things, even for the blink of an eye. These six things [conditions] are: respecting the divine command, fearing God’s tricks and ruse, seeking God’s forgiveness, actively respecting the sunna (the Prophetic Tradition), living in friendship and kindness, and being compassionate toward all creation.” ―Abdullah Ansari of Herat, Stations of the Sufi Path

So the sixth card of the tarot relates to these principles, and is a very wonderful diagram for understanding our situation, and how to really enter initiation, deeply, profoundly.
 
The sixth arcanum, the sixth law, refers to the lovers of the tarot. It is the soul caught between the ego and the divine. He is looking to his left, his left arm crossed over his right and his feet in the waters of the card, in the bottom third of this diagram, because he has fallen into temptation.
 
He represents us. We wish to enter the path, to understand the path, to practice it, to work, but we have ego. And the woman on the right of the card, or to the left of this initiate, is precisely naked, referring to her lasciviousness, her lust, which is his mind, his own ego, his nafs, his own lower soul.
 
To his right, a divine initiate, a woman, referring to the Divine Mother the sacred cow of Islam, Al-Baqarah. Above there is an angel aiming an arrow towards the whore, the prostitute, the naked woman of this arcanum, in order to slay her, and this teaches us the path, the path of meditation.
 
Meditation is for comprehending our own faults, eliminating our faults, and perfecting our soul. We do this through love, by loving our divinity. But of course, for that we must turn in repentance to our own inner divinity. But we see that the man’s face is towards the prostitute of this card. He is not facing the chaste, divine, beautiful woman on his right. The Qur’an speaks abundantly of turning to God, as having remorse. If we do not have remorse, it means that we do not respect the divine command: the laws of ethics of the soul.
 
Remember that the basis of meditation is founded on how we use our energy. Lust and love cannot mix. They are opposites. Desire says “me,” “what I want,” “what I crave,” “what I need,” and compassion says “you,” “what you need.” Lust fulfills itself. Love or compassion sacrifices for others. 

1. ​Respecting the Divine Command

So what does it mean to respect the divine command? Since we have been studying the writings of Samael Aun Weor, the most specific command is chastity, sexual purity, renunciation of animal desire, fornication. We cannot enter initiation if we are losing our energies, sexually speaking. It means that we do not respect divinity and we are facing the whore of the sixth arcanum, feeding our animality, our lower soul.
 
beginning meditators often struggle with the reality of lust. This is precisely the path of Indecision, the name of this card. When we struggle to orient ourselves, we renounce lust, again and again, as we enter the stations of the path. Without an understanding of chastity, we cannot understand meditation, to rise to a new station. So we must learn to comprehend and have remorse: to really understand how our own desires create pain for ourselves, and for others.

2. Fearing God’s Tricks and Ruse

This has to do with the ordeals we receive as we are practicing meditation and chastity. These are struggles we have to face that come from divinity. If we do not receive hardship, we will never change. We will never confront the monster that is underneath the bed. Without these troubles and difficult situations in life, our defects will never spontaneously emerge so that we can see them.
 
This is a psychological gymnasium, which is why Arcanum 6 teaches us the following axiom: “Thou art giving me labor, oh Lord, and fortitude with it.” If you study the lectures on Lucifer, you will know this teaching very well―the tempter, that part of our psychology and divinity that places ordeals and challenges and temptations so that we can overcome them and grow. So this is what it means to fear God’s tricks and ruse, because we face ordeals, but if we don’t comprehend them and eliminate our defects, we end up in more suffering. 

3. ​Seeking God’s Forgiveness

We also must learn to seek God’s forgiveness. Sincere remorse is essential. In meditation it is the crux of how we change, that feeling in the heart that we have made a mistake, and we wish to know how to work on that fault. 

4. Actively Respecting the Sunnah (Prophetic Tradition)

And this is how we actively respect the sunnah, a prophetic tradition, the writings of any master or prophet, the life of the prophets, where we see by their examples and spiritual life, like in The Three Mountains by Samael Aun Weor, how to orient our heart when we are troubled. 

5. Living in Friendship and Kindness and 6. Compassion Towards All Beings

But also living in kindness and friendship and being compassionate towards all creation. If we want to neutralize selfishness, desire, egocentrism, we must learn to sacrifice for other people. This is what drives us on the path of initiation, how we initiate, how we meditate on what we must change.

​Spiritual Acts and Remembrance of God

Lastly, we will talk about spiritual acts and remembrance. Some people think of initiation and the Tree of Life as something abstract, outside of ourselves. But if we wish to really understand meditation, we have to study Kabbalah. We have to understand the symbols and how they apply to what is going on in our life, otherwise we are confused.
 
I’ll relate to an experience I had many years ago that can elucidate these concepts. I remember that I was meditating very deeply, sometimes hours a day, and I remember falling asleep in my chair in my bedroom. I awoke in the astral plane in my home where I was shown an instructional video. The words “the Path of the Self-realization of the Being” scrolled from left to right in front of my vision or screen.
 
I was next shown a diagram, ten spheres, which are aligned in two rows of five columns, different faces. Mine was at the bottom, far right. I saw figures that I can never forget―different qualities, or different expressions of different faces, or people, which at the time I did not understand.
 
I was never studious about Kabbalah in the beginning, but I was having meditation experiences that I could not explain. I remember seeing, particularly, figures in this diagram, portraits, associated with the Nordic pantheon, such as Wotan, father of the gods, in the far top left, and other faces associated with Germanic mythology. And I remember asking this question of an instructor who directed me to Kabbalah, the Tree of Life. I understood that each portrait or face in that glyph was a symbol of my Being: different faces or aspects of my own inner Truth, levels of initiation.
 
When I understood this symbol, I was relieved, and I had a lot of faith built from my understanding that I was being helped. I just needed the practical knowledge to interpret, and that is why in Kabbalah is essential to meditation, because I was confused. I knew this was from my inner divinity, because of my heart and what my soul was telling me, but when I verified in writing from the books, this reality, it solidified my faith and has helped me to progress through many years of work―to be patient.
 
In this process, we must always go higher, revise our understanding, self-reflect, which is why Al-Qushayri said in Principles of Sufism the following anecdote,
 
“I heard Abu Ali al-Daqqaq say, “When al-Wasiti entered Nishapur, he asked the companions of Abu Uthman [al-Hiri], ‘What did your shaykh use to order you to do?’ They replied, ‘He used to order us to realize the necessity of acts of obedience and to see clearly how we fell short in them.’” ―Al-Qushayri, Al-Risalah: Principles of Sufism
 
So while this pertains to our ethical discipline, of course, there are levels. We emphasize ethics always, but we must not get caught up in concepts, intellectualism, theories which is why:
 
Al-Wasiti exclaimed, ‘He ordered you to sheer fire-worship! Why did he not command you to be absent from these acts in the vision of their Originator and Further?’” ―Al-Qushayri, Al-Risalah: Principles of Sufism
 
Meaning: why did he not teach you to learn how to act selflessly from the Being, to manifest those higher qualities in the vision and remembrance of the Truth? Levels of knowledge. Remember we spoke about Shariah, Tariqah, Marif’ah―ethical discipline, inner work, and the highest realizations. 

Again in that Tree of Life, you can refer to the three trinities of that diagram: above, middle, and below. The top trinity formed by כֶּתֶר Kether, חָכְמָה Chokmah, בִּינָה Binah―the middle trinity: חֶסֶד Chesed, גְּבוּרָה Geburah, תִּפְאֶרֶת Tiphereth, and the bottom trinity: נצח Netzach, הוד Hod, and יְסוֹד Yesod. The three levels of Sufism correspond to the three trinities of Kabbalah: the Tree of Life. The top trinity relates to Marif’ah. The middle trinity relates to Tariqah: the path of the heart, and Shariah refers to the lower trinity, how we work with Netzach, our mind, Hod, our emotions, and Yesod, our energy―levels of knowledge and wisdom.
 
“Al-Wasiti only intended to safeguard these people against complacency (from being satisfied with their level of development), not to turn aside into realms of negligence (to abandon the ethical practices of our tradition) or to authorize infringement of a single one of the usages of religion.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
 
So remember that the Tree of Life is very intricate. We will approach this glyph systematically to understand how these principles apply to our meditation. Even the terms used in Hebrew relate to the profound development of the consciousness, and so here we introduce these concepts, but we will open up the floor to any questions you may have.

​Questions and Answers

Question: I was curious, you talked about having a map to know where you are right now, could you talk a little bit more about that?
 
Instructor: Yes. So, the Tree of Life is precisely the map of our consciousness, and where we are and what we must do. 

So we know from our meditative practice that the lower five spheres of this diagram teaches about the quality of our soul. Malkuth in Hebrew means “Kingdom,” our body. When we meditate, we must learn to calm Malkuth.
 
We must also learn to relax and to work with our vital forces relating to Yesod, which in Hebrew means “Foundation,” the vital energies. We work with these vital energies through mantra, through prayer, through transmutation, sacred rites of rejuvenation, runes, many exercises that are provided in the writings of Samael Aun Weor.
 
We also learn to calm our emotions, withdraw our emotions from negativities, relating to Hod, the astral body, referring to “Splendor” in Hebrew, the splendor of the heart, the compassion of the heart.
 
As we calm our emotional center, we also let the mind exhaust itself, relating to Netzach, “Victory.” Sometimes Samael Aun Weor mentions how one who conquers his or her mind is victorious, a buddha, and so the mind always wanders from thing to thing, associative thinking.
 
We must learn to control our mind with willpower. We are referring to Tiphereth, which in Hebrew means “Beauty,” the beauty of the soul: profound, intuitive, beautiful action. It does not mean a will that is enmeshed in desire, because in most cases for us, our will is conditioned. We tend to be very weak willed in our studies, especially in the beginning. But through these exercises of meditation, concentration practice, relaxation, pranayama, we learn to fortify our will with divine force.
 
And even when we sit to practice meditation, we can look at this glyph. We can meditate on this diagram and question: where are we in our work? What are we stuck in? Most people do not even get past the physical body. They are always moving their Malkuth. The body, the earth, is always moving. Our inner earth, our body, Malkuth, must always be still when we meditate.
 
Some people work with energy after relaxing the body, work with Yesod. Other times we are caught up with negative emotion relating to Hod, or our mind is too active, chattering, Netzach. And sometimes we need to develop more will, more divine will, action that always serves, submits to divinity, referring to Chesed, the Being, the Innermost in Hebrew, meaning “Mercy.” And the divine soul, Geburah in Hebrew, referring to “Justice,” the mercy and justice of divinity, which always knows how to act in any situation.
 
Of course, to go higher requires work, but in a simple way, this diagram teaches us where we are. And if we learn to really investigate those spheres in the internal dimensions, we can receive even more profound guidance, and be instructed as to what we have to work on.
 
Remember that the science of dream yoga is geared to understanding our own experiences in life. Initiation is our own life, lived intensely, with rectitude and with love. So if we awaken consciousness in those higher regions of nature, we can be shown our level of being, our qualities of mind, our defects that we have to work on, so that when we return to our physical body from sleep, we are charged, we are inspired, because we are receiving the inner guidance of our own inner divinity.
 
So that is a representation of what the stations are, and they can refer to virtues. They can refer to the sephiroth, the Tree of Life. And remember that each sphere of this Kabbalistic glyph refers to qualities of Being and the soul, such as justice and mercy, beauty, victory, splendor, foundations of work relating to energy, and the kingdom that encompasses all of it. So it is a very beautiful diagram that can teach us much. We will go into aspects of this glyph progressively, in this course, in order to relate certain qualities that can help us understand how to work more effectively.
 
Audience: That is great, very helpful, thank you.
 
Instructor: You are welcome.

]]>
<![CDATA[Arcanum 1: The Magician]]>Wed, 22 Apr 2020 17:03:38 GMThttp://chicagognosis.org/transcriptions/arcanum-1-the-magician
This is a transcription of an audio lecture from The Eternal Tarot of Alchemy and Kabbalah, originally given live at the Gnostic Academy of Chicago.

The sacred arcana or laws of the tarot are universal to every religion. Arcana, in a specific definition, refers to laws. The singular arcanum signifies an individual law. These laws are specific to the creation of any cosmos, any universe and, more importantly, in relation to our own development as a soul, as a consciousness that strives to unite with that divinity.
 
Now the תורה Torah in Hebrew bares a profound relevance to the תֹורֹתָ Torat, which means “laws” in Hebrew likewise. And while this Torat has been expressed within the Judeo-Christian tradition through the mystical science of Kabbalah, this knowledge is universal. It is not limited to one particular culture, time, or place. And so every religion teaches through its symbols, its archetypes, its principles, the basic laws that guide the development of the soul in unification with the divine―whether we give that name yoga, from the Sanskrit yuj [pronounced “yug”]: to yoke, to unite, or the Latin religare, which means to reunite.
 
These laws are synthesized in what have become known as the twenty-two arcana of the tarot. Likewise the fifty-six minor arcana, minor laws, which bare a profound symbolism which is valuable to study. But in this course, we will talk about the major arcana: the first twenty-two cards, precisely because in the law of numerology and mathematics, the law of divine principles, these elements synthesize within these twenty-two laws themselves, represented by the twenty-two letters of the Kabbalistic alphabet the language of the mystical Jews.
 
So I would like to read a quote for you from the founder of modern Gnostic tradition, Samael Aun Weor, who explained how the tarot and the Torat are synonymous, and that to know the tarot cards is to study the Jewish mysticism, Kabbalah. But of course, this knowledge, קבלה Kabbalah, is within all religions, not just Judeo-Christianity, as well as Islam, precisely because the word קבל Kabel in Hebrew means “to receive knowledge,” not from any book or from a lecture, from a scripture, but from our own awakened experience, when our consciousness verifies directly the truths contained in religion.
 
But the Jewish tradition is very deep and expresses this principle of the twenty-two arcana, and therefore it is valuable to study this aspect of religion in relation to our own development.
 
Samael Aun Weor stated the following:
 
"The Kabbalah is the science of numbers.
 
"The author of the Tarot was the Angel מטטרון Metatron. He is Lord of the serpent wisdom.” ―Samael Aun Weor, Tarot and Kabbalah
 
Anyone familiar with Hinduism knows that the serpent is the Kundalini power, and the Kabbalist refers to that energy as Shekinah.
 
“The Bible refers to him as the Prophet Enoch.

"The Angel Metatron, or Enoch, delivered the Tarot, in which the entirety of divine wisdom is enclosed. The Tarot remains written in stone.

"He also left us the twenty-two letters of the Hebrew alphabet.
 
“This great Master lives in the Superior Worlds, in the world of Atziluth, which is a world of indescribable happiness. According to the Kabbalah, this world is the region of Kether, a very high Sephirah. All Kabbalists base themselves on the Tarot and it is necessary for them to comprehend the Tarot and study it deeply. The Universe was made with the Law of numbers, measurements and weight. Mathematics forms the Universe, and the numbers become living entities." ―Samael Aun Weor, Tarot and Kabbalah​​

​Intellectual and Intuitive Kabbalah

We can see there are two forms of Kabbalah. There is the intellectual Kabbalah, and there is the intuitive Kabbalah. There is knowledge we can learn from books, from writings, from lectures, from scriptures, about the structure of the soul about the path that leads to the divine, but that is merely intellectual. It does not equate with conscious experience of the truth.
 
Intuitive Kabbalah is the opposite. It is the verification of what has been taught by the great prophets of humanity, especially given by the Angel Metatron, who was the one responsible for giving to the Jews the symbolic language of Kabbalah: the twenty-two Hebrew letters, which we will be studying didactically with each major arcanum of the Tarot.
 
And so this real knowledge, קבל kabel, to receive real קבלה Kabbalah, is what we receive directly from the angels, not from a book or scripture as we have been stating, but when we learn to meditate. By relaxing the body, letting the body fall asleep, we as a consciousness go into the world of dreams, but with awakened perception―not in an unconscious or dreaming state―but in an awakened aware perception. This is so we can communicate in those regions, known as heavens in religion, with the great angels, just as Moses received the commandments from Jehovah. Really he was talking about an experience that he had within those dimensions, not just physically. 

​The Mystical Ascension of Moses

I would like to read for you an explanation given by the Book of Enoch the Third Book of Enoch, specifically, which scripturally emphasizes the origin of the tarot, so that we can look at a scriptural foundation for where these laws come from or when they were first inscribed and given to humanity. This is a Fragment of Ascension of Moses:
 
15.1 Rabbi Ishmael said: Said to me Metatron, the Prince of the Presence and the prince over all the princes and he stands before Him who is greater than all the Elohim. And he goes in under the Throne of Glory. And he has a great tabernacle of light on high. And he brings forth the fire of deafness and puts (it) into the ears of the Holy Chayyoth, that they may not hear the voice of the Word (Dibbur) that goes forth from the mouth of the Divine Majesty. The Third Book of Enoch: “Fragment of Ascension of Moses”
 
So this is a symbolic experience that happened within those higher dimensions. When Moses was physically asleep, he was entering with his soul up what is called the Tree of Life, which we will be talking about in-depth today. And in those higher dimensions, those higher sephiroth, those spheres of being, he had communicated directly with Metatron and received the knowledge of the Kabbalah.
 
15.2 And when Moses ascended on high, he fasted 121 fasts, till the habitations of the chashmal were opened to him; and he saw the heart within the heart of the Lion and he saw the innumerable companies of the hosts around about him. And they desired to burn him.The Third Book of Enoch: “Fragment of Ascension of Moses”
 
Meaning: that light, that intelligence of the divine is so intense, that to our terrestrial senses it is blinding. It is terrifying, but to the soul it is liberating, but to our lower animal qualities, our passions, our defects, of course, there is fear in relation to this direct communication with the divine.
 
15.2 But Moses prayed for mercy, first for Israel and after that for himself: and He who sitteth on the Merkaba opened the windows that are above the heads of the Kerubim. And a host of 1800 advocates and the Prince of the Presence, Metatron, with them went forth to meet Moses. And they took the prayers of Israel and put them as a crown on the head of the Holy One, blessed be He. The Third Book of Enoch: “Fragment of Ascension of Moses”
 
And so as we talk about Kabbalah, Israel does not just mean the people in the Middle East, but the parts of the soul that are trapped in conditions and defects and negative psychological qualities. As we see: Isis Ra El. Isis: the Divine Mother of Egypt; Ra: the solar god of the divine, which the Gnostics call Christ, the light of divinity which was manifest in Jesus; and אל El in Hebrew signifies the Lord, “God.” So the people of Israel are all those parts of us that are conditioned and which seek to perform the Exodus, up that Tree of Life, which we will be talking about.
 
15.3 And they said (Deut. 6: 4): "Hear, O Israel; the Lord our God is one Lord" and their face shone and rejoiced over Shekinah and they said to Metatron: "What are these? And to whom do they give all this honour and glory?"
 
And they answered: "To the Glorious Lord of Israel". And they spake: "Hear, O Israel: the Lord, our God, is one Lord. To whom shall be given abundance of honour and majesty but to Thee יהוה the Divine Majesty, the King, living and eternal".
 
15.4 In that moment spake Akatriel Yah Yehod Sebaoth and said to Metatron, the Prince of the Presence: "Let no prayer that he prayeth before me return (to him) void. Hear thou his prayer and fulfil his desire whether (it be) great or small".
 
15.5 Forthwith Metatron, the Prince of the Presence, said to Moses: "Son of Amram! Fear not, for now God delights in thee. And ask thou thy desire of the Glory and Majesty. For thy face shines from one end of the world to the other".The Third Book of Enoch: “Fragment of Ascension of Moses”
 
This is a description of the beatitude of the soul, that is enlivened by the presence of the truth in those higher dimensions.
 
But Moses answered him: "(I fear) lest I bring guiltiness upon myself".
 
Metatron said to him: ''Receive [Kabel, Kabbalah] the [22] letters of the oath, in (by) which there is no breaking the covenant" (which precludes any breach of the covenant). ―The Third Book of Enoch: “Fragment of Ascension of Moses”
 
The Zohar, which is the mystical book of the Kabbalah, explains some of the meanings of congregation of Israel. Who are these people of Israel specifically?
 
"The expression, [heavenly host or] "Congregation of Israel," in the first instance, refers to the [archetypes] first born sons of Light, or, as they are termed in the Book of Job, the morning stars, who, along with the Sons of Elohim, sang their song of praise [as one―Ehad] at the creation of the world. In an extended sense, it includes [Metatron and any of] the true children of light [from any religion] who have attained unto the Divine Life [Kether]." ―Zohar
 
So the Kabbalah is within our heart, what we have verified, what we have tested. For as the Psalms 40:8 states, “I delight to do thy will, O my God: yea Thy תֹורָתְ Torat, laws, are within my heart.”
 
We will talk about what the Torat, the tarot are in synthesis. These are the laws that guide us. These are the laws that we must study first intellectually, then verify through experience, through meditation. 

​The Purpose of the Tarot

As we see here, we have three tarot cards, especially as publicized by gnosticteachings.org: Glorian Publishing. And I would like to emphasize a couple quotes about the purpose of the tarot, as well as its relationship to each other, each individual principle.
 
“The Tarot cards must be considered (1) as separate and complete hieroglyphs, each representing a distinct principle, law, power, or element in Nature…” ―Manly P. Hall, The Secret Teachings of All Ages
 
So mathematics is intuitive. Numbers bear symbolic reference to a type of experience, when we awaken in the dream state, in those higher worlds, and we invoke the angels or the divine beings about a particular problem. We face a challenge, an ordeal, a state of suffering we seek to reconcile. We ask to that divinity, through certain invocations, in order to receive that help, asking with our mind and heart for the solution to that problem.
 
Divinity, whether it be from our own inner divine truth our own Being or from an angel―they give us a number. They provide a number in specific relation to a situation that plays out in that dream world. This is the world of symbols, of archetypes, of images, living dramas, living art. When we receive a symbolic dream experience in relation to a number, they are teaching us what we need to do about our physical life, what we need to change, what the solution is to the problem.
 
It is always involved with relation to a number followed by a situation. It can actually be an image of the card, but the truth is that the tarot are not just limited to a deck. The tarot themselves are represented by the images of the deck itself, but the tarot are not the deck. The tarot are the principles within those images, within those symbols. And so each number is separate and complete, distinct, profound, but also these cards work together. 

How to Use the Tarot

If we use the physical deck, we can fulfill a certain procedure which we are going to explain. So these cards also are:
 
“(2) in relation to each other as the effect of one agent operating upon another…”  ―Manly P. Hall, The Secret Teachings of All Ages
 
When we use a physical deck, asking a specific question to divinity, what we do is we have an altar. It does not have to be very complex or sophisticated. It could just be a table with a white cloth, a candle, an image of the holy pentagram, which is a symbol of Christ, the Christic principle. We invoke divinity, asking for the solution to whatever difficulty we have. We meditate. We go deep. We reflect. We ask for the guidance we need.
 
We shuffle the twenty-two major arcana. We pull out one card. Place it face down.
 
Shuffle the fifty-six minor arcana. Pull out one card.
 
Shuffle it again. Pull out another card.
 
You will have a total of three cards: one is from the major arcana, such as Arcanum 19: Inspiration, followed by Arcana 47: Deduction and 29: Domesticity.
 
When you take the card, you leave the major arcanum alone. You leave that number by itself, and you add the sum of the two digits of the minor arcana.
 
For example, 47. You would add the two digits together: 4 + 7 = 11; and then synthesize that further: 1 + 1 = 2. So you want to get a number that is below 10 with the minor arcana.
 
Likewise, 2 + 9 = 11 = 1 + 1 = 2, and therefore you add the sum of these two cards: 2 + 2 + 19, which gives you the Arcanum 23, known as The Plower.
 
These numbers work together. They relate to each other. When you look for an answer or response within the decks themselves, you take into conjunction, into account, the different cards and their synthesis, as well as their relationship to each other. You have to look at the answer, which is found within not only Arcanum 19: Inspiration, but also Arcana 47 and 29―but then the synthesis: the numbers that are added together, Kabbalistically, give you the final answer, which 2 + 3 = 5, which is The Hierarch.
 
So you can look at Arcanum 23: The Plower, as well as Arcanum 5: The Hierarch.
 
This is just the practical explanation of how to use these tarot within a published deck.
 
Now as Manly P. Hall also emphasizes in this quote from The Secret Teachings of All Ages, he explains that the tarot are:
 
“…vowels and consonants of a philosophic alphabet. The laws governing all phenomena are represented by the symbols upon the Tarot cards, whose numerical values are equal to the numerical equivalents of the phenomena.” ―Manly P. Hall, The Secret Teachings of All Ages
 
So as I explained to you, the numbers are intuitive. Mathematics are highly symbolic. Numbers represent forces, experiences, qualities. And through this course we will talk about each of the twenty-two major arcana and specifically the intuitive meaning of those specific arcana themselves.
 
And so as Manly P. Hall states:
 
“As every structure consists of certain elemental parts, so the Tarot cards represent the components of the structure of philosophy [philos sophia: love of wisdom, Christ]. Irrespective of the science or philosophy with which the student is working, the Tarot cards can be identified with the essential constituents of his subject, each card thus being related to a specific part according to mathematical and philosophical laws.” ―Manly P. Hall, The Secret Teachings of All Ages

Eliphas Levi stated that very interestingly that if one gained only knowledge of the tarot, exclusive of all other subjects, he would be more competent in every spiritual study than a person who had not done such an endeavor.
 
“An imprisoned person with no other book than the Tarot, if he knew how to use it, could in a few years acquire universal knowledge, and would be able to speak on all subjects with unequaled learning and inexhaustible eloquence.” ―Eliphas Levi

​The Tree of Life: A Cosmological Map

We talked about the Tree of Life. This diagram with its ten spheres represents the entire universe, from the highest regions of perception, of being, of divinity, towards the most material, concrete, and physical forms.
 
We talked about the region of כֶּתֶר Kether, originally, which is the Angel מטטרון Metatron, which is the top sephirah (“emanation”) of the Tree of Life emerging from that abstract nothingness, known as the Absolute: אין Ain, אין סוף Ain Soph, אין סוף אוֹר Ain Soph Aur. That is the unknowable divinity from which every universe emerges. That is the unmanifested divinity. It is not knowable at this level, but when we learn to experience the Tree of Life, we can go beyond it.
 
The first emanation of that truth is known as Kether. It is like a spark of light that emerges from the unknowable source. And from the bottom of the Tree of Life we have מלכות Malkuth, which is our physical body: our earth, our kingdom. Malkuth in Hebrew means “kingdom,” and it is the kingdom in which we must learn to conquer, so that we can ascend up this Tree of Life, back towards the origins, the source, the truth. 

The tarot themselves, the first ten arcana, relate to this Tree of Life, specifically. And I would like to read for you some emphasis from Samael Aun Weor, who explained in his book Alchemy and Kabbalah in the Tarot, how the initial ten cards of the tarot relate to this diagram:
 
  • כֶּתֶר Kether – Crown; The equilibrated power; the magician, the first Arcanum of the Tarot whose primeval hieroglyph is represented by a man.
  • חָכְמָה Chokmah – Wisdom; the Popess of the Tarot; occult wisdom, the Priestess. The second card of the Tarot; the moon, primeval hieroglyph is represented by the mouth of man.
  • בִּינָה Binah – Intelligence; the planet Venus; third card of the Tarot, the Empress, primeval hieroglyph is represented by a hand in the attitude of grasping. ―Samael Aun Weor, Alchemy and Kabbalah in Tarot
 
So these three Sephiroth (“emanations”) have been known in Christianity as Father, Son, Holy Spirit. Amongst Hindus they are known as Brahma, Vishnu, Shiva.
 
Question: Does the major arcana refer to the past?
 
Instructor: Well the first ten cards relate to the specific sephiroth themselves, and we find that this trinity at the top is represented in every tradition. In the Nordic tradition: Wotan, Baldur, and Thor.
 
You can use this image to interpret any tradition, the cosmology or the cosmogony, the pantheons. But in synthesis, these three spheres are a form of energy that emerge from that Absolute source and that descend, down into greater forms of materiality and experience.
 
Beneath that to the right, we have:
 
  • חֶסֶד Chesed – Mercy; Jupiter, the Divine Being, Atman, primeval hieroglyph is represented by a breast. The fourth card of the Tarot, the Emperor.
  • גְּבוּרָה Geburah – Severity; the Buddhic body of the Man, the Pope or the Hierophant of the Tarot, Mars, the warrior of Aries.
  • תִּפְאֶרֶת Tiphereth – Beauty, Venus of Taurus, love of the Holy Spirit, the Causal body of the Man, the sixth card of the Tarot, the Lover.
  • נצח Netzach – Victory, Justice of the Arcanum, the seventh card of the Tarot, the chariot, Saturn.
  • הוד Hod – Glory, Mercury of Gemini, the eighth card of the Tarot, the Eternity of all.
  • יְסוֹד Yesod – Foundation, the Sun of Leo, the ninth card of the Tarot. The Hermit, the Absolute.
  • מלכות Malkuth – Kingdom, the entire universe, Mary or Virgo, Nature.
 
While this is a lot of information, we will be breaking this down systematically, just to go step by step in relation to the arcana. But I wanted to introduce to you and emphasize that these ten sephiroth of Kabbalah cannot be separated from the Tarot. 

​How to Interpret the Tarot

So each card is broken up into a series of symbols and images besides the plain numerical equivalent, within the Hebrew as well as the Egyptian.
 
We have a sigil or glyph at the top third of the card, followed by a magical symbol, which comes from Paracelsus, I believe, who was the great physician and doctor, great master of medicine who knew the tarot very well.
 
You have a Zodiacal letter or symbol, followed by the name of the card and the planet.
 
Notice that each part of the card is broken up into thirds. We have the top third, the middle third, and the lower third, followed by the body of the tarot, which is very significant in relation to Kabbalah.
 
We can see that the four parts of that card are known as the four worlds of the Tree of Life. The four worlds of Kabbalah explain the makeup or the constitution of that Tree of Life in a much more profound manner. 
The world of Atziluth is the world of archetypes, principles, forces, which is that top trinity on the Tree of Life. It is Kether, Chokmah, and Binah: Father, Son, Holy Spirit.
 
That tri-unity, that tri-force, emerges from the unknowable divine in order to create life and create it anew, to create the universe and to also create our own interior psychological universe. We use those three forces in order to create the soul, to develop ourselves. When those three forces unite, they create something.
 
We know that in atomics, atomic physics, that we have the proton: the affirming force, the electron: the negative force, and likewise the neutron: the reconciliating force. Within the atom we find these three forces are present in order for any universe to exist. Whether from the atom or from the galaxy, these three forces are present. And likewise, we use these forces within ourselves in order to develop ourselves spiritually. So, these three forces create.
 
And the next world below, Briah (the world of creation), is precisely related to the next trinity on the Tree of Life.
 
So again, relating to numbers the תֹורֹתָ Torat, we find that numbers are very significant in the Tree of Life. We have three trinities followed by a fourth sphere, known as Assiah.
 
Briah, the world of creation, relates to our spirit, Chesed: “Mercy,” our own Being, our own particular divinity, who we are going to talk about in depth today, followed by Geburah “Justice,” which is our divine consciousness, and Tiphereth, “Beauty”: the human consciousness, the human soul, willpower.
 
Below that that energy of creation begins to take form in terms of the mind, the heart, and our vitality, respectively: Netzach, Hod, Yesod. Netzach means “Victory” in Kabbalah or in Hebrew, and it relates to the intellect, the mind. We have Hod, “Glory”: the emotional vehicle, the emotions themselves, the astral counterpart, the world of dreams, specifically relating to our heart. And Yesod, “Foundation,” relates to our vital depth, our vital forces, our vital energy.
 
Below that we have Assiah: the physical plane, the physical body, the world of matter and action, which is our body that we possess, which contains all the forces of the Tree of Life in their synthesis. All that energy from the top descends down through creation of the universe and also creation of our own body, in which our soul enters in order to exist in this physical plane. 
These four worlds can be broken down further in relation the birth of a child. In the beginning there was an ovum and sperm. That principle that has yet to become actualized. It is an archetype. It is a blueprint for a human being. That is Atziluth. That is the world of archetypes. Those forces are not yet active. They are not present.
 
But through the sexual act, man and woman create. The sperm and ovum unite in order to form the child. Again, formation relates to the world of Yetzirah, which is the world of crystallizations, in forms such as mind, heart, vitality.
 
We find this in a birth of a child. And when that child emerges for the first time in the world, he or she takes his or her first breath and is in the world of Assiah: matter and action.
 
The Book of Isaiah, 43:7 states: “Everyone that is [1] called by My name, and [2] whom I created for My glory, [3] I formed him, yea [4] I made him…”
 
...relating to the four worlds that we see represented here. The Qur’an, which is the sacred book of Islam, states the same thing in Surah 82:6-8:
 
“O mankind! What has deluded you with regard to your noble Lord, Who created you [Briah], then fashioned you [Yetzirah], then proportioned you [Assiah], assembling you in whatever form He willed [from Atziluth]?” –Surah al-Infitar, “The Cleaving Asunder,” 82:6-8
 
The tarot synthesize all this, so it is a very deep knowledge. Now we are introducing this type of wisdom in a simple manner, but we will be talking about these four worlds of Kabbalah throughout this course in relation to the twenty-two arcana specifically. 

The Magician

But let us talk about the first card of the Tarot.
 
This is the Magician. The word Magician come from mag, the Indo-European word for “priest,” or from the Persian magus, which means “priest” as well.
 
Amongst the Persians, magus, magushan is a spiritual master, someone who has conquered him or herself, psychologically speaking. The word magician also relates to the word maha-atman, which is where we get the word mahatma in Hinduism. Maha means “great.” Atman means “soul” or “spirit.” So this is an image of a great soul or spirit, one who has fully mastered him or herself and is indicating the path to others. The word maha in Sanskrit could also be read as maga-atman, which is also the word for mage, priest, magician. In a Sanskrit, an “h” can be read as a “g.” Maha is maga, mage.
 
In this image, we see a priest holding in his left hand a staff of power, ascending up, and his right hand pointing towards the earth, pointing towards the inferior part of the card. That staff is a symbol of our spinal column upon which the sacred force of Kundalini rises. This is the שכינה Shekhinah power of the Kabbalists, the power of the Divine Mother serpent of which the Book of Enoch speaks.
 
In order to ascend up to those higher spiritual regions, represented by the stars of this graphic, one must learn to descend. The card of the Magician, the priest, is about entering into suffering. It initiates. It begins a certain type of development or struggle. But of course, this magician, by his perfect serenity, establishes and explains precisely this dynamic in order to ascend to the higher regions of the Kabbalah: the Tree of Life. One must face one’s own psychological iniquity. One must descend down that Tree of Life, entering into matter and form and into states of suffering, so that one can take those experiences and to return back to the source, to learn from those experiences themselves.
 
This is synthesized by the image of the table in front of him. As Samael Aun Weor explains, these items are in disarray. We have a sword representing, again, the spinal column or the power of the Divine Mother Kundalini, the sword of the divine masters, which rises up the spine.
 
Likewise, we have a vase, representative of the female sexual organs, the yoni. And then we have a moon on that table, which likewise represents woman.
 
The magician must learn to use these elements on the table for his own development. That sword is the serpent power, the fire of God, the creative energies which reside in our body, specifically in the base of our spine. Through union and Tantra, when man and woman unite sexually speaking, and by conserving that power, can transform those energies and rise them up the spine to the brain. That is signified by the staff that the magician holds in his left hand, but of course, to reach those heights, one must first confront one’s psychological degeneration.
 
We see that the sword is also a phallic symbol. Likewise the vase, the feminine yoni, the sexual organs, indicates that the magician, the real priest, is somebody who is married. Every priest has his priestess. Jesus of Nazareth had his Mary Magdalene, Mag-da-lene, the magician. He was a priest of Egypt and knew that science very deeply and taught it in his Gospels.
 
By learning to work with that sword and that vase, when a man and woman know how to work in a matrimony, they can use that energy to ascend and create the heavens of Urania, which are the stars of this graphic.
 
The moon on that table is also a representation of the mind, because the mind is the source of our habits, our problems, our difficulties. The moon indicates sorrow, pain, struggle, sentimentalism. It represents mechanicity. It’s very easy to see within nature that the moon governs much of our existence. Even looking at crime rates on a full moon, there are many instances of degenerated behavior as a result of that influence, the lunar influence. Likewise with menstruation, as well as the tides the moon, is a very impactful force upon physical and psychological nature.
 
But psychologically speaking, that moon represents egotism, defects, which must be destroyed or transformed, so that that moon can become a sun. The sun is a representation of the solar Logos which the Gnostics call Christ, Son of God, S-u-n or S-o-n.
 
Who is the one that grants us the ability, the magician, to organize the table? We see that there is a bird beneath, which is the Ibis bird of Thoth, the Egyptian symbol of the Holy Spirit. Any bird in any religion represents the Holy Ghost, which if we look back at the Kabbalah, we find that we have the Father, the Son, and the Holy Spirit, represented by the top trinity: Kether, Chokmah, Binah.
 
Binah is represented by a bird, the Holy Spirit, which is an energy. It is the sexual energy, that energy which can create life of a child, physically speaking. When it is harnessed in a matrimony, it can be used to develop our spirituality. That is the sacrament of Rome, amore backwards, which means “love.” That is the Gnostic Church.
 
This is interesting that the word maga also relates to the word marga in Sanskrit. Marga means “path” and indicates the path of meditation, dhyana marga, specifically in certain scriptures. Marga also relates to mar, the sea, the ocean, which is the waters of Genesis. Those waters of creation, of Genesis, in which we give birth to the soul, are within our creative sexual organs, the gonads or the uterus of the woman. Those waters of life, the seminal matter, can be conserved and transformed into energy, into light, into fire, and it becomes the sword of that magician that he wields in order to conquer his own kingdom, to conquer himself.
 
So, the path of the magician is precisely the path of a matrimony, the path of a marriage. 
Also, the table with its four sides represents for us the lower quaternary, the lower four sephiroth. We have Netzach, Hod, Yesod, Malkuth. Netzach is mind; Hod is emotions; Yesod is vitality or sexual energy, Chi among the Taoist; and Malkuth, our physical body.
 
The Magician is precisely our inner Chesed, our spirit, our Being. We have talked about how the soul needs to become a magician, to enter the path of spirituality, to initiate, to begin a new way of life. The one who does that is precisely our own inner divinity within us. So that image of the priest is a symbol of Chesed. This is our own inner God who is the only one who can help us to organize our own table: the psyche that we possess, that psyche, which is intellect, emotions, vitality, and our physicality.
 
It is easy to sit in meditation and to observe ourselves, psychologically, to see that we have many elements that are negative, and that we want to change. Otherwise we would never feel that impetus, that yearning to want to study spirituality, to learn how to escape suffering.
 
So there are negative thoughts. There are cruel emotions: resentment, fear, hatred, etc., which condition our consciousness, condition our psyche, trap our soul within perdition. Likewise, we have our vitality, which is usually squandered in a negative manner. We waste our vitality in many ways. It is easy enough to examine our life to see what habits we may have that drain us physically, mentally, emotionally, etc.
 
And so the Magician, our inner God, is the one who must organize ourselves. We as a soul must learn to obey divine truth. We as a consciousness, as the essence of God, is precisely that staff that the magician hold in his hand. That staff, if you are familiar with the Hebrew alphabet, is a straight line looks like the ו Vav, the sixth letter of Hebrew, which is a symbol of the spinal column. 
Picture
If we look in the last graphic, we find that the Tree of Life, transposed upon a human being, we find that the heart embodies the third letter of the sacred name of God: יהוה Iod-Hei-Vav-Hei. י Iod at the top in the brain; ה Hei in the throat, ו Vav: the spine, the heart, relating to our willpower, followed by ה Hei in the sexual organs.
 
יהוה Jehovah is the sacred name of divinity, and we will talk about the meaning of those four letters soon. But we are that ו Vav, that willpower that God can use when it obeys His impetus, His command.
 
We have free will to choose to follow our conditioned psyche or to liberate the soul from its condition, with the help of our inner Magician, our inner priest, our inner Being. So that is the path of the priest―learning to use our willpower in order to free ourselves from that which makes us suffer. We learn that science precisely through meditation: dhyana marga.

​The Three Priesthoods

We could say that there are three forms of priesthood that the Magician must follow in order to liberate the soul completely. Again this relates to the Tree of Life.
 
We find that the lower trinity: Netzach, Hod, Yesod: mind, emotions, and vitality, relate to three forms of magic. And again, magic, priesthood, is about exercising our own willpower upon our own inner nature in order to change who we are.
 
We say there are other forms of magic, such as black magi,c in which the person, through their egotism and their pride, uses their mind to control the minds of others, which is negative, which is what we do not teach. Instead, we teach how to follow our own inner Magician, our own inner Christ, our inner Being, precisely by learning to follow the three priesthoods.
 
Relating to Netzach, the mind, we have elemental magic [elementotherapy]: the work of helping the souls of nature, specifically through plants, working with the souls of plants so as that these elemental creatures, these souls of the plants themselves, can do beneficial service to others. This is also known as hermetic magic the science of Hermes in Egypt [Study Esoteric Medicine and Practical Magic, as well as Igneous Rose, to learn how to perform elementotherapy].
 
In Hod, the emotions, we have ceremonial magic, ritual magic, relating to the Gnostic Unction, the Holy Gnostic Church―of which we are a part of in this school―in which the soul receives the bread and wine of the Lord. This Holy Gnostic Church is not only just physical, but within those higher dimensions we can learn to travel in the astral dimension in order to speak face to face with Jesus Christ, and receive the bread and wine from him directly in his temple.
 
And Yesod, we have what is known as sexual magic, which is the work of a matrimony: where husband and wife agree to work in order to develop their spirituality. [See The Perfect Matrimony].
 
So those three sephiroth below are the triangle of priesthood. Relating to the work of the Magician, it is precisely through those forms of magic, of following divine will, in which we learn to organize our table.
 
One thing I did not mention was that if we look at even at the cloth or vesture of this master [the Magician], it is formed by a trinity, which is facing up, and that again refers to the three primary forces of nature: Father, Son, Holy Spirit, which is how the Magician is empowered. Our own spirit is empowered by working with those forces.
 
Those forces find themselves manifested within our physicality, as well as our vitality, our emotions, and our mind, which you could say form three centers of activity, as we mentioned previously: intellect, emotions, and our movement, our motor qualities.
 
One thing we did not mention is that the inferior part of the card is the basis upon which the Magician works―if we find the cubic stone of Yesod, which Yesod in Hebrew means “Foundation.” And this is the famous stone, which the builders rejected, as Jesus said in the Book of Matthew 21:42: “Did you never read in the scriptures, The stone which the builders rejected, the same has become the head of the corner. This is the Lord’s doing, and is marvelous in our eyes.
The Freemasons are very well versed about the cubic stone of Yesod, the foundation stone of the temple of mysteries. That stone is a representation of our sexual energy, our creative potential, which in us is a blackened stone. It is blackened by desire, by passion, by lust, which in the Middle East, the sacred Kaaba of the Muslims is the blackened stone that the Muslims venerate. Their tradition state that, amongst the Sufis specifically, that stone must become purified, whitened, perfected, chiseled to its original and pristine form in a time before Adam’s fall from grace.
 
That stone is precisely the energies upon which we work, because without sexual, emotional, mental energy, we cannot function. Likewise, our spirituality is based, our development is founded upon the work of that energy, in a conscious and deliberate manner, because those forces can give life spiritually and physically. But if we learn to renounce the physical aspect of desire, of craving, of attachments, we can learn to use those forces for the truth.
 
So that cubic stone is also the power that can destroy oneself as well, and we find that this stone is beneath in the third trinity of the card―which is known as the world of Yetzirah specifically. It is within the waters of this card beneath the Magician’s feet. Again, waters remind us of la mer, the ocean of divinity, the Divine Mother whose energies are manifested within our sexuality. And as Jesus stated, this stone can be the foundation of our temple, or it can be the means of destroying oneself. For as he says in Mark 9:42 “And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea." Again, in this sense, the sea is our representation of passion, desires etc.
 
This stone is within the bottom third, the waters of this card. It is interesting that Yesod is known as the Sophic Hydrolith, the stone of the water. Stones refer to the genitalia since a person’s “stones” is slang for the generative organs. Also, the Magician uses the power of these waters within the stones, to purify the consciousness.
 
The magician, a real priest, is somebody who seeks to destroy desire, by comprehending it, to transform it, to transmute it into cognizance, into purity, into light. He does that through his willpower, which is us our soul, which can govern the intellect, the mind, the heart, and the body. 

But of course, that necessitates a training, a work with that stone itself at the bottom of the card.
 
We also notice in this image the sign of Leo, the sign of the lion or the lions of Judah in Hebrew. יהודה Judah is spelled: י Iod ה Hei ו Vav ד Daleth ה Hei, five letters, which have an additional D sound, ד Daleth, in conjunction with י Iod ה Hei ו Vav ה Hei the sacred name of God [יהוה]. So a real lion of Judah, a real spiritual person, a real magician, is a Jew. But of course, we are not referring to the physical Jews in the Middle East, but those who follow יהו Yew the sacred name of God, which is synthesized as י Iod ה Hei ו Vav ה Hei: יהוה Jehovah. So a real Jew can be from any religion, not just from Judaism itself. But someone who has fully incarnated that light is a Jew, is a real master. And those who are degenerate are the גּוֹיִים goyim.
 
Of course, these people who are full of desire and lust, are egotistical, but of course, the Jewish tradition has lost the meaning of this. But the truth is that Leo, the sign of the lion, relates to the stone, because that stone is perfected. Or when it is perfected, it becomes the light of the sun, and transforms the Being into a lion, a master. This is signified by the crown of this initiate, who has a serpent before his forehead. That serpent symbolizes how that Kundalini power has risen from the base of the spine to the mind, and has fully illuminated that power of Yesod, of sexuality, which has been raised to the mind in order to fully illuminate it. So, the serpent raised on the forehead signifies that this magician has entered initiation, has initiated this path, who has raised those forces completely.
 
And so the stone, again, relates to the sun, as we see in this planetary symbol by a circle and a point. Again, the circle and the point not only represents the sun, but also represents Kether on the Tree of Life.
 
This stone also receives the Kabbalistic, Hebrew name of שם המפורש Shem Hamphorash, “The Stone of the Name” or השם Hashem. השם Hashem, the appellation for the sacred name of God, יהוה Jehovah, is משה Moshe, Moses, backwards. Hashem is a name for the Solar Logos, the solar divinity, which if we work with Shem Hamphorash, the stone of the solar force, we can incarnate the Name of God in ourselves, our inner Kether―the point that emerges from the Nothingness.
 
We see here that Kether is the first manifestation of the light of the divine into the universe, and manifests as a single point within the circle, which is obviously this unknowable divinity in which that light emerges. And if we know Hebrew, which we will talk about the letter י Iod in Kabbalah, relates with the tenth card, the tenth sphere, the top of the Tree of Life. But Kether is symbolized by a point in a circle.
 
So, while this magician represents our own Spirit, Chesed―as we look at this image above our own divinity―our own inner Magician is also Kether, because there are levels to God, levels of development. For us, our own inner Father, our own inner Being, is our Chesed, our Spirit, our own inner Mercy. As the Qur’an states, Bismillah Al-Rahman Al-Rahim, “In the Name of Allah, the Compassionate, the Merciful.” أل رحيم Al-Rahim, “The Merciful” relates to רוּחַ Ruach, Spirit, which is relating to Chesed, but of course, Allah amongst the Muslims is Kether, Chokmah, Binah and Chesed, because the four sephiroth are the four letters of the Arabic name: الله‎ Allah.
 
Arabic and Hebrew are really integral. We can study one alongside the other. They have the same meaning. We find that the circle in the point is the symbol of Kether, the Solar Logos, the Christ, emphasized at the top of the graphic with the eyes of Ra, the solar divinity of Egypt. Those are the eyes of omnipresence, of omniscience, of consciousness, of knowing. Divinity knows all and sees all.
 
Question: So would you say that that relates to the Sun?
 
Instructor: Yes
 
Audience: Does Tiphereth also relate to the Sun?
 
Instructor: Well, Tiphereth relates to the Sun, but we could say that Kether is that point that emerges from that abstract absoluteness, that space of the Cosmic Mother, as a point, as a י Iod, which is a dot in Hebrew. Tiphereth does relate to that sign of the Sun, because in this card we find Tiphereth represented by that spine, that staff, which is where the energies rise when we know how, when we use them.
 
And so the eyes of Ra are the eyes of the Being, which are always present and knowing the present moment, which is the omniscience of our own divinity, because our own divinity knows all of our psychology, our mind, our heart, our body, our actions.
 
Question: Does Kether relate to the Ain Soph Aur? Like many suns, is Kether like an individual aspect of that?
 
Instructor: Well, Kether is the first manifestation of that light, and Ain Soph Aur is the limitless light of the divine.
​If we look at the Tree of Life, the Absolute, the unknowable divine, has three aspects. Ain, which is nothingness, space. Ain Soph, which is limitless. Ain Soph Aur, which is that light of the Absolute that has not yet manifested into creation. When that light, which is single, wants to create something, it manifest physically as Father, Son, and Holy Spirit, because those three forces help to create any cosmos.
 
The Ain Soph Aur is the spiritual sun from which that light is still unitary, but when it enters the universe, it has to create. Therefore, it divides itself into the three forces. So it reunites again to create life, specifically. And that is symbolized and implied within the symbol of the Sun. 
Also, the eyes of Ra, we find that the eyes of Ra form the holy eight, which we imagine a sign of the infinite traced along these eyes. We will see that the eyes of Ra symbolize that continuity of consciousness, of knowing, of perception. The symbol of the holy eight is a symbol of tantra, a symbol of esoteric Buddhism, specifically as well as Egyptian mythology.
 
The word tantra means “continuum, flow, flux.” And so, the eyes of the spirit are opened when we learn to use our energies, creative, sexual, emotional, etc., in a continuum. We do not break that continuum by losing any form of energy in whatever manner. Instead, we conserve those forces so that energy becomes a flow in our psyche, which awakens powers, abilities, consciousness specifically, so as to serve God. Not ourselves, but the divine. 

The Caduceus of Mercury and Serpentine Energy

Also represented in this holy eight, we can transpose that image upon the spinal column. And then in this next graphic, we find the Caduceus of Mercury held by the Angel Raphael, representing Hermes, the science of Hermetic magic. So that symbol of the Caduceus is a symbol of the holy eight, the continuum of energies of tantra, which rise up the spinal column. That staff is the spine, and the channels are serpents, that entwine around that staff itself, represent two channels of energy that we have within our vitality; as well as our emotional body, our dream body, which we travel with in the astral plane; the mind, etc.; and our physicality as well.
 
These are not physical. These are more semi-etheric, not tangible to the scalpel, but they exist to senses that can be verified through conscious investigation. We find that we have two channels that rise from our sexual organs up to our brain to form these two serpents. 
We call them Ida, Pingala, in Sanskrit, and we call them Adam and Eve in Kabbalah. Adam is the solar serpent, where certain energies of a solar type rise from our genitalia to our brain. And then Eve is the feminine aspect of that form, which rises up the spine to the brain.
 
Of course, the analogies to the serpents are very prominent within the Judeo-Christian Bible, but that is another topic for another course. But we see that these serpents represent the holy eight, in which our creative energies can rise from sex to the brain, in order to elaborate the wings of the spirit, represented by this Caduceus. 

Our spirituality is developed by working with those forces. Likewise, we see in this image seven stars above the head of the Angel Raphael, which indicates for us the lower seven sephiroth of this master. The lower seventh sphere of this Tree of Life have been illuminated by that top trinity: Father, Son, Holy Spirit. So, the sign of the infinite is the Magician’s staff: the staff of power. And as Samael Aun Weor explains in his book Alchemy and Kabbalah in the Tarot:
 
“The fire of Phlegethon and the water of Acheron unite in the Ninth Sphere.”
 
Again, tying into Greek mythology, this Ninth Sphere is not just the center of the earth of our planet, but also within our own body, because our body is an earth. And in the very center of our body, we have the creative energy: the waters of life, which can flow within us internally in order to give life.
 
But these two channels Ida and Pingala, Adam and Eve, the two serpents of the Caduceus of Mercury, have been known as the Two Witnesses in the Book of Revelation, for as it states:
 
“And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. As we said: “These are the two olive trees, and the two candlesticks standing before the God of the earth.” ―Revelations 11:3-4
 
So again, relating to numbers you add: a thousand two hundred and threescore days (1260) which is 1+2+6+0 = 9. The number nine is very prominent within, not only the Qur’an, but also the Bible. Nine relates to the ninth sphere: Yesod, the second to last sphere on the Tree of Life. And this ninth sphere is precisely the stone which we build our temple upon. So, this is the science of Mercury, Hermes.
 
Related to Hermes, we find the teachings of the Emerald Tablet, which is a teaching of sexual magic, sexual alchemy, of how man and woman can unite and purify their spirituous earth through a gentle heat, with much attention―where the couple awakes that fire of love and harmony in order to control that fire and to raise it up the spine into the mind. And that awakens the wings of the spirit which is symbolized in modern day medicine. 

​The Hebrew Letter א Aleph

Lastly, I would like to talk to you about the Hebrew letter א Aleph at the top right corner of the image. Each Hebrew letter relates to numerology, as a numerical equivalent, a numerical value. And so the letter א Aleph symbolizes the breath, the wind, the air. So we talked about the waters and the fire, but we cannot leave out the air, because it is by working with our own breath, our breathing, in which we learn to control the mind, meaning our mind.
 
And so the א Aleph is a symbol of the sacred winds of God, the force of the divine. The letter א Aleph is our own inner Spirit, because as the book of Genesis teaches, “The spirit of God floated upon the faces of the waters” (Genesis 1:2) and hovered upon those sacred waters in order to provide the first day of Genesis. That Spirit, that רוח אלהים Ruach Elohim of the Old Testament is precisely Chesed, our Spirit, our inner Magician, the א Aleph.
 
That א Aleph is a profound letter that initiates life, spiritually speaking. If we take the letter א Aleph, its easy to see that it relates to the air when we transpose it upon the symbol of the body and the lungs. You find that there is a transverse line followed by two י Iods, you could say, two dots. When you take that image of א Aleph and transpose it on a human being, you have the spine, but also the two lungs by which we have life the wind the breath. א Aleph initiates the breath, gives life, for as we find in the birth of a physical child, the first moments of birth, the child inhales air and exclaims and cries. That is the א Aleph in action initiating a new life beginning.
 
Question: You mentioned Ida and Pingala and then you have the central spinal column. How does that relate with pranayama?
 
Instructor: Well pranayama is the science of yoking that energy. Now with pranayama, which is the science of interchangeable nostril breathing, we learn to use the א Aleph, the breath, the wind, controlling it in order to stimulate the sexual creative energy, so that it can rise up the spine. And we have many exercises of pranayama, specifically in books like Kundalini Yoga, as well as The Yellow Book.
 
Comment: I forget what it says, but they say the breath is the billows of the sexual body.
 
Instructor: It is because the fire is sparked by that א Aleph. Thank you for saying that because that elaborates on what I wanted to talk about.
 
The fire of sexuality is enflamed by the breathing. It’s easy enough to see that if we control our breath, we also control our mind. Breath is the vital energy in the air, but also when we learn to use that spiritual air to hover upon the face of our own sexual waters, we can transmute that energy and bring it up to our mind, so that we can create the first day of Genesis. As the Hebrews state, יְהִי אֹור וַֽיְהִי־אֹֽור׃ Yehi Aur Va-Yehi Aur: “Let there be light and there was light.” The word light begins with א Aleph. אֹור Aur, as we look at the Tree of Life again, we have אין סוף אוֹר Ain Soph Aur, א Aleph ו Vav ר Resh spells out “light.” And that of course is generated when we learn to work with that breath. The letter א Aleph again is formed by two י Iods and a transverse line (ו Vav) which refers to the trinity the top of the Tree of Life. We have three points, three forces manifested in that energy, in that breath.
 
So a magician is somebody who, in the sexual act, controls their breathing, is not carried away by passion, and uses the breath along with his wife, together, to transform that energy up the spine. And of course, that is allegorized in the Bible in many cases. 

The letter א Aleph, we find in a very famous name of God in Exodus. And it says when Moses was confronting the burning Tree of Life, the Burning Bush in which the fire of God was present there. And God saidאֶֽהְיֶה אֲשֶׁר אֶֽהְיֶה  Eheieh Asher Eheieh: “I Am that I Am,” and thus He said, “Thou shall say unto the children of Israel ‘I Am’ has sent you.” This is when Moses asked God to tell him, well, “By what name shall I call you when I go to Israel (to teach my soul who my master is)?” And the Lord says, אֶֽהְיֶה אֲשֶׁר אֶֽהְיֶה which means, “I Am that I Am,” but also means, “I Am Who Becomes,” “I Am That Becoming,” “I Am That Which Wills,” which initiates, which begins, which is symbolized by the letter א Aleph.
If you take that letter א Aleph and move it, if you spin it, it will form the swastika, which is the sacred cross in motion―which of course, certain people misappropriated that symbol for a very degenerated means. The swastika is the symbol of that א Aleph, the cross of sexuality in motion, because the vertical beam is the phallus; the horizontal beam is the uterus. And when a man and a wife unite sexually through that cross, and then they can serve that power, it spins. It becomes that א Aleph in motion, that swastika, which has been prominent in Buddhism and Hinduism especially. But of course, certain Germans took that symbol and really degenerated it for very evil purposes.
 
So, the Aleph is the symbol of the Magician, the wind, the breath. And it is that spiritual principle that we need to learn to obey, to follow within ourselves and in meditation and in our daily life, because that א Aleph is the power that is going to give life to our spirituality.
 
To emphasize this point, I would like to relate to you an experience I had many years ago, in which I was meditating at home, where I physically fell asleep and I woke up in the astral plane, the world of dreams. And I wanted to speak to my Being, my divinity, my Inner Magician, face to face. But what happened was I was intuitively called to descend into the earth, go down into the earth towards center of the heart of the planet.
 
This is a beautiful symbol of how we have to descend down like that Magician into the Ninth Sphere, to find that stone of Yesod, that creative energy. And as I approached my Being in the dark of those caverns, I felt His presence. I heard a heartbeat as well as a deep breathing of someone breathing very profoundly as if from exercise. And I felt that power emanating from my own divinity. So, my Being was showing me that “I Am א Aleph,” the Spirit, the wind, the breath, the presence which enflames every Tree of Life.
 
Afterward, I suddenly saw myself standing in an open parking lot, and I saw a yellow car like a race car. It started up and it started to skid away, and I knew intuitively that I had to chase that car, because I knew symbolically this represented something profound, that my inner Being wanted me to stop that car from driving around. But of course, the struggle was very intense, because it was very fast and I was losing energy, but I was very determined. But eventually the car slowed down as I followed it and I went down to it.
 
I realized much later how the car is a symbol of the mind, and the color yellow is a sign of the intellect, which my Being was showing me: “Your mind is chaotic and crazy and is wandering over all these places. You need to chase it by following the breath, א Aleph the spirit.” And eventually I caught up to that car, which is a symbol of taming the mind, becoming still within meditation. And of course, there is a man who in the car was a bald man, who came out of the car and I said, “Are you my Being?” And he said, “No, I am just a representation,” something to “symbolize something for you.” And then I woke up.
 
A symbol of baldness represents a lack of chastity because long hair in ancient times was a symbol amongst many cultures of sexual purity. Those who are impure are prostitutes, or those women caught in adulterous activity would be shaved of their hair to symbolize their licentiousness. So that is a symbol internally of how the one that was driving that car was my own desires, my own egotism, which I had to catch, to stop it, tame the mind, control it. That is how you become a magician, a priest. 

So you learn how to control that energy through the א Aleph. The sacred name of God: יהוה Iod Hei Vav Hei, from top to bottom, represents this. We can transpose the Tree of Life on a human being. We find that י Iod is that dot that relates to Kether, the Crown, the truth. ה Hei relates to the breath, in the throat, which is what we actualize through sacred sounds like mantras, sacred sounds and vowels that we pronounce in meditation, and also in the sexual act when we learn to control the breath, the prana, the air. And the ו Vav again is the spinal medulla, but also is the sixth letter relating to the center of the Tree of Life: the willpower of our spirit, meaning ו Vav. And then last we have ה Hei in the sexual organs, a profound symbol. Jehovah you could say, in these four letters, is broken down into י Iod which is Father, ה Hei which is Mother, ו Vav which is the phallus; ה Hei which is the uterus. The sacred name of God is actualized between man and woman and they do that by controlling their א Aleph.

We’ve also included in this final image the Hebrew letter א Aleph along with the lungs, which are represented by the first letter of Hebraic Kabbalah transposed over the body of a human being.  We also see the serpent of brass of Moshe, Moses, within the wilderness in the Book of Numbers.
 
The serpent of brass in the Torah hides the mysteries of the science of Aleph. The Hebrew term for wilderness is מִדבָּר  midbar. דבָּר Dabar means “Word,” which reminds us of the genesis of the solar Christic energies within us, for “In the beginning was the Word, the Word was with God, and the Word was God” (John 1:1). We learn to work with the energies of the Father, the Magician, the solar divinity, through learning to walk with rectitude and love within the wilderness of our own life, our psychological states of suffering.
 
The path of initiation begins with א Aleph, the wind, the pronunciations, the sacred sounds we vocalize in alchemy and transmutation.  To raise the serpent of bronze like Moses, the Kundalini power, is only possible within a matrimony, by priest and priestess, represented by the alchemical metals within brass. Tin represents Jupiter, man. Copper represents Venus, woman. Together, through fire and heat, you create bronze. Likewise, man and woman, priest and priestess, united by the fire of love, can create the serpent of brass within the spinal column.
 
The Magician teaches us to descend into the sexual act, the mysteries of Yesod. Afterward, through the mystical science of Kabbalah, the High Priestess of the tarot, we rise with the power of the serpent force through learning to control the sexual energies with our breathing, our breath.
 
Too much erratic and passionate breathing works to expel the seminal energies within sexual alchemy. Learning to profoundly inhale and raise the creative energies up the Caduceus of Mercury, up our spine, is the science of the Magician.  All of this is accomplished through א Aleph.
 
As we mentioned earlier, the Book of Genesis depicts the emergence of light into our interior universe: “Let there be light!  And there was light.” The word for light, in Hebrew, as we stated, begins with א Aleph, and is spelled א Aleph ו Vav ר Resh. ו Vav is the spinal column wherein we raise the Prana, the energies of א Aleph, from sex, up the spine, to the head, which in Hebrew is ר “Resh.”  ראש Rosh signifies the brain or the head, which is where we get words likeראש השנה  Rosh Hashanah, “head of the new year,” in Judaism.
 
Esoterically speaking, Rosh Hashanah signifies initiation, the beginning of a new year, and new life, the accomplishment of spiritual initiation whereby the Kundalini has risen within the entire spinal column to the mind and then the heart. Many people who follow Judaism don’t know the meaning of this, but the tradition holds these mysteries in a concealed form.
 
When we raise the light up our spine, we do so through א Aleph, the Magician, the real Being within ourselves. That serpent that the Magician raises is the second arcanum of the tarot: the High Priestess, the Divine Mother.
 
The following passage from Mark, Chapter 12, verses 28-30, emphasizes the path of the Magician within our mind, heart, body, and will.
 
“And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord [Kether is the first commandment, the first law, the Magician whose Sephirah resides at the top of the Tree of Life]: And thou shalt love the Lord thy God with all thy heart (Hod, the emotions), and with all thy soul (Tiphereth, human will, volition), and with all thy mind (Netzach), and with all thy strength (Yesod, sexual vital energy): this is the first commandment.” ―Mark 12:28-30
 
The mind is symbolized by the element air, and constitutes the aerial nature of thought, which fluctuates, flows, and changes like the clouds. The heart is symbolized by the element fire, wherein we either burn with passion, hatred, sentiment, or love.  The sexual organs are filled with the seminal waters, wherein we find the element of procreation and spiritual life. And the earth is our physical body or matter that contains all of this.
 
We must learn to love our internal Magician within all three aspects of ourselves, known as the three brains of gnostic psychology, intellect, emotions, and sexuality, which we will be discussing and explaining in more depth throughout this course. Mind, heart, and sexuality constitute our internal machinery wherein the forces of the Magician can act.
 
As we indicated, the four elements are represented by the quadrature of the table the Magician must command, since it is precisely through his power that he can organize the contents of our psyche. The four corners of the table also remind us of the four Gospels through which divinity manifests and acts.  Each gospel represents one of the four essential elements of nature that are symbolized by the four holy creatures mentioned in the Book of Ezekiel.
 
The Book of Mark represents fire, the lion. The Book of Luke represents the earth, the bull or ox. The Book of Matthew relates to water, an angel or human being. And the Book of John represents the air, the high-flying eagle.
 
The table with its contents is the matter composed of the four elements, the matter or Mother, Mater Dei, material of God, in which we can elaborate the soul. Those elements are in a potential state for spiritual creation, which the Magician can act upon to generate life. Of course, he cannot originate the soul without the help of the Divine Mother, the High Priestess, the receptive force, the subject of our next lecture.

​Conclusion

To conclude I would like to relate to you an excerpt from one of Samael Aun Weor’s books in which he explains the nature of א Aleph in depth. So from Tarot and Kabbalah, he states the following:
 
The "Great Wind" is the Ancient of Days, the root of our Being, the occult of the occult, the mercy of mercies, the goodness of goodness.
 
The hair of the Ancient of Days has thirteen ringlets. If we add thirteen among itself we will have 1 + 3 = 4 (again the four letter name of God, Jehovah)
 
1 is the masculine principle, fire.
2 is the feminine principle, water.
3 is the Son of creation.
4 is the unity of life.
 
This is the holy Tetragrammaton. This is the name of the Eternal One, Iod Hei Vav Hei.
The hurricane, the four winds, the breath, the Word is represented in the beard of the Ancient of Days. This beard has thirteen locks.
 
The four winds are Iod Hei Vav Hei.
 
The 13th Arcanum is the Ancient of Days. Only by defeating death can we incarnate the Ancient of Days. The funeral ordeals of the 13th Arcanum are more frightful and terrible than the abyss.
 
In order to achieve the realization of the Ancient of Days within ourselves, we must totally accomplish the 13th Arcanum within ourselves.
 
We need a supreme death and a supreme resurrection in order to have the right of incarnating the Ancient of Days. Only the one who incarnates him has the right of internally wearing the hair and the beard of a Venerable Elder.
 
Only in the presence of the Angels of Death, after becoming victorious in the funeral ordeals, can we incarnate the Ancient of Days. Whosoever incarnates Him (The Magician) becomes another Elder in Eternity.
 
The mantra PANDER permits us to reach unto the Ancient of Days. This is possible within profound Meditation. In the world of Atziluth there is a marvelous temple where the majestic presence of the Ancient of Days is shown unto us.
 
The Ancient of Days dwells in the world of Kether. The chief of that world is the angel Metatron. This angel was the prophet Enoch. With the help of this angel we can enter into the world of Kether. The disciple who wants to penetrate into Kether will beg to the angel Metatron during his states of profound Meditation and he will be helped.
 
The Aztec goddess of death has a crown with nine human skulls. The crown (Kether) is the symbol of the Ancient of Days.
 
The skull (letter ר Reish, the head―because the word ראש השנה means head of the new year) is the microcosmic correspondence of the Ancient of Days in the human being. Indeed, we need a supreme resurrection in order to attain the self-realization of the Ancient of Days within ourselves.
 
In the world of Kether we comprehend that the great Law controls all that is created. From the world of the Elder of the Days, we see the human multitudes as leaves hurled by the wind.
 
The Great Wind is the terrible law of the Ancient of Days. "Vox Populi Vox Dei". A social revolt contemplated from the world of the Ancient of Days is a law in action. Each person, the entire multitudes look like leaves detached from the trees, hurled by the terrific wind of the Ancient of Days.
 
People do not know about these things. People are only preoccupied by acquiring money and more money. This is the poor, suffering humanity, who are only miserable leaves hurled by the great wind, miserable leaves hurled by the great Law.
 
Our authentic Being, in his essential root, is the Ancient of Days (we could say the Magician). He is the Father in us. He is our true Being. Our disciples must now concentrate and meditate very deeply on the Ancient of Days. The ecstasy, Samadhi, must be induced during Meditation.

May peace reign in all hearts; let us not forget that peace is light. Let us not forget that peace is an Essence emanated from the Absolute. It is light emanated from the Absolute. This light is the light of the Ancient of Days. Christ said, "Peace I leave with you, my peace I give unto you." (John: 14: 27). ―Samael Aun Weor, Tarot and Kabbalah
And in conclusion, I will give you a practice you can use in order to experience the nature of א Aleph. I will give you one in relation to this excerpt, but in the book Tarot and Kabbalah by Samael Aun Weor, he explains that one can meditate on the sign of the infinite.
 
First trace that image of the infinite, with your first finger and middle finger and thumb, around your heart. Trace it for a second, and then lay in bed meditate, relax, concentrate on that image in your mind. Fall asleep on that image, because that symbol will help to awaken consciousness in the astral plane, because that symbol represents the continuity of consciousness, vigil to dream states, symbolized by its open end and its closed end, which continually cycles eternally.
 
You can ask to be brought to a temple in Tibet, which is a sacred monastery known as the Sacred Order of Tibet, which is formed by 201 members, 72 Brahmans or masters lead by Bhagavan Aklaiva. And by being very dedicated, we can travel to that temple and receive certain ordeals so that we can become initiated as magicians in that priesthood. It’s a very ancient order. And through certain works we wake up in the astral plane by imagining that symbol, and then we will be taken to that place so that we can be brought into that higher brotherhood and sisterhood of the divine.
 
Of course, one thing that Samael mentions, and that one thing that I have verified, is that when they call you, they pull you by your feet in the astral plane. You feel a magnetic pull where they will take you where you need to go, and they will pull you out of your body. You will be taken to that place directly. So, you can invoke Bhagavan Aklaiva as a master. And that exercise is given in the book Tarot and Kabbalah

​Questions and Answers

Question: Is that the infinity symbol or what?
 
Instructor: The sign of the infinite is same symbol of the eyes of Ra, which is the Egyptian God. The holy eight which is again represented in our spine.
 
Question: So do that laterally? Is that correct?
 
Instructor: Yes, do it latterly around your heart, because the thing is you are working with your Vav, your heart. Because the letter ו Vav relates to the heart itself, which is the center of the spine in which we imagine, with our willpower and our concentration, that image, so that it enters into our consciousness. Do you have any questions?
 
Question: Does the Magician have power over the archetypes?
 
Instructor: Well the Magician is the archetypes, is those forces, because God is not something external, but is constituted by many principles and forces in nature. So those archetypes of the soul belong to God. And the Being or the Divine is not just some person. We represent them by an old man with a beard, as Samael mentions, but also by that symbol of the Magician, but that is a representation of a force that is universal. So those archetypes are the Being, and they belong to the Being.
 
Question: So when actually performing a tarot reading… you take the… is it the minor arcana?
 
Instructor: First one major arcanum, and then you shuffle the minor deck: the 56. Shuffle, it take out one card. Shuffle it again, take out another, so you have a total of three cards.
 
Question: So fate is supposed to play, I guess, a large part in what is revealed to you at that moment, right? So if you get an answer are you then able to perform another reading and, say you get a different answer, is it that answer that is different, or is it that you are supposed to take both answers?
 
Instructor: That is a good question. That tendency to want to get the answer we want is inherent to everybody, because the thing is, you know, what is essential to the practice, is that when you use the cards, the first answer you get is going to be the answer. Usually the mind does not like it. I mean I have done this many times where I have asked for help and I got a card like 12: suffering, the Apostle: I do not like this. This is painful, but then I kept wanting to change the answer, and then I really meditated on this and realized that no, God gives you a message―you keep it. The mind is what is stubborn and wants the message to conform to its ideas.
 
But the answer will always elude the intellect, which is why when you get an answer on a card, sit on it for months if need be, until you understand that card in relation to whatever problem you are facing because as the Talmud states, “A dream uninterrupted is like a letter not read.” Same thing with the tarot.
 
You know you got an answer. If you do not stick to it and really contemplate that response, you will be missing a very beautiful teaching, because the Being speaks through those numbers. Of course, those answers go against the mind, the ego, which wants certain things to conform to its will.
 
Question: So like it might not be logical? But at the same time, it doesn’t mean that it’s not right?
 
Instructor: Oh, it will be logical, but it is a superior logic, because our common logic from universities and scholasticism is very limited. There is a divine logic which Plato talked about called a Nous, a type of consciousness that is very elevated, in which you really you know things without having to rationalize about them and it can relate to superior concepts, superior ways of being. And you can read about that in The Republic, the symbol of the Allegory of the Cave, in which the soul escapes the cave of the mind in order to experience the light.
 
But when that person comes back into the cave to help others out, people do not understand this individual, because they are chained next to the wall looking at certain images from the fire behind them, projected onto the wall in front of them, like shadows. And they only see according to their limitations. The mind is like that. Even when you escape for a moment, you lose that experience and you come back. But we learn to develop a superior type of logic through experience, which is Logos, which is a symbol of Christ. Again, the trinity relates to Kether Chokmah, Binah: First Logos, Second Logos, Third Logos. So it is a divine reason. So the answer will make a lot of sense, but it requires a lot of intuition, because it is intuitive logic, not intellectual logic, if that makes sense.
 
Any more questions? We will begin to meditate. So, we will be continuing these lectures on the rest of the twenty-two arcana.
 
Question: Does that mean should we keep on coming back to the cave and trying to bring more people out?
 
Instructor: Well, you do that by your experience and your own understanding. You know, one does not have to become a teacher, but in fact, we learn through example more than our precepts, because the way you help out other people in the cave―yeah, giving the knowledge is very important. It is helpful. It can make a big difference―but of course, that requires sacrifice, because the people who are in that allegory trying to get out of the cave again were very resistant, very negative. They did not like being told, “No, I am egotistical, and I am wrong,” you know, and trying to get them to change is very hard.
 
You receive the Kabbalah, experiences, based on how you sacrifice for others, which is an important factor in this teaching. We talk about three factors relating to the three forces. We have Holy Affirmation, which we could say is sacrifice for others: to affirm the truth, to teach unto others or to help others according with our skills and our disposition. We have Holy Negation, which relates to: deny ourselves, go against our own defects, to comprehend our errors, and to change them. And then we also have Holy Reconciliation, which is to bear the cross. So Jesus says, “If any man will come after me, let him deny himself, bear up his cross, and follow me” (Matthew 16:24).
 
We have the factors of birth, the soul, to the cross of sexuality. We have death of desire, the ego, relating to the negation of our own defects. And then we have sacrifice for others: to affirm the truth. We all follow those three principles in our own way, but we do it in accordance with the will of our own inner Magician. We learn that through meditation, but of course, trying to help others is always very painful, especially when we have a lot of our defects, which get in the way. This is really the primary problem when we are trying to help another person. We have our own faults that we need to rectify, that prevent us from doing the best that we can―especially in difficult situations with difficult people, so to speak, if that makes sense, if that answers your question.
 
Comment: There was another cave that I was thinking about, the cave that Dante… but that’s another topic.
 
Instructor: Yeah, thank you for bringing that up, because Dante, the first book of The Divine Comedy is the descent into hell [Inferno]. First you descend and face your own defects, and then you purify yourselves in Purgatory and then you ascend [to Paradiso: Paradise]. So if you want to ascend, according to the Magician, you got to descend.
 
Question: What about that caption that says, “Abandon all hope, ye who enter here”?
 
Instructor: And it is interesting, because hope in the tarot, I believe, is the seventeenth card, seventeenth card of the tarot. In order to have hope, we have to be very strong, because that descent into facing our own evilness is very painful, very difficult, in which we will want to run away from the facts. But if we are those few people who are rarely remain true to their principles, then we can make the ascent like Dante did. Of course, with the help of his Guru, his teacher, not just a physical teacher, but in the internal planes―Virgil was his master.
 
Question: Virgil?
 
Instructor: Virgil.
 
Question: Wasn’t he a Roman poet? Was he spiritual?
 
Instructor: He wrote The Aeneid, which you can read about in the book The Magic of the Runes.
 
Question: Was he an initiate? Virgil?
 
Instructor: Oh yeah! A great master. The Aeneid is a very Kabbalistic text, which we can talk about at another time.
 
Question: All of them say that he is a Roman poet. That’s as far as I go…
 
Instructor: Well, he talked about the birth of Rome: Amore, the church or the city of Rome, which backwards spells love. So it is a symbol of the battles that any soul goes through against the ego, our defects, our own desires.
 
Question: How far can people go without realizing that they are an initiate?
 
Instructor: Well, here is the thing. Certain experiences may be kept from the soul, by divinity, to a degree, but certain initiations, which really belong to the Being, the divine, can be experienced. By special grace we could be given that experience. I know there is a case of Samael Aun Weor when he was entering into initiation at a certain degree. He actually was not aware of the initiation itself as it happened in the internal planes, but he was told later by his wife, “No you… we were in the temple and your Inner Being, Samael, was being initiated into the church.” And then he meditated and then he remembered.
 
So, there is not necessarily a set limit, but I would say the more you awaken, the more you will remember; the more that you will know. And in the beginning, we are usually very unconscious, very asleep. We do not know what is going on psychologically.
 
Question: So we could just be going through sufferings and transformations, but really the Being is going through the initiations?
 
Instructor: It is the Being that is the initiate, because the Magician, the priest, the one who gains power, is our Spirit. Now we do our part, but we have to recognize that we are nothing, because the Being is powerful. If the Being is powerful up there, that means down here, we are the opposite. So we should not be proud, but instead, we should do our part. And that gives experiences and qualities of understanding to our divinity. So the Magician, the priest, is our own Being, and He is the one who receives the initiations.
 
Question: So to Self-realize is to like be like the equivalent of the consciousness of the Being?
 
Instructor: It is to unite with the Being, and therefore the soul is not the soul anymore. It is the Being. It is reflected. So, think of it like you are looking at a mirror. The mirror is the soul according to Ibn ‘Arabi, a Sufi Master. He said that God looks at the mirror, at Himself, to contemplate Himself. Self-realization is when the mirror has been polished through dhikr: remembrance in Islam, so that the soul reflects the image of God within. So the soul is lost in that Divine Being. Self-realization is when all that parts of the Tree of Life, the ten sephiroth, are integrated, so they are not separate anymore, but they are unified. Then they can return with knowledge back to the Absolute.
 
But that is a very lofty goal. We first begin by initiation through overcoming our daily sufferings, by beginning a new way of life, in relation to the first arcanum of the tarot.  

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