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.
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.
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 Matrimony, The 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.
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.
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 Glorian.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.
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
Lā ʾIlāha ʾIllā Allah, Muḥammadun 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.
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 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.
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, 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.
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.
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.
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 Glorian.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 Glorian.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 [See Mantras and Pronunciations].
Question: Okay. Or the Om Masi Padme Hum that you were talking about?
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.
Everything in life is in a state of transformation. Life constantly moves and flows. Our bodies, minds, and hearts are constantly receiving an influx of influence, conditions, and effects, which constantly push us to react or respond.
We find this within the macrocosmic universe and within the human being. Compounds, molecules, atoms, are constantly moving, exchanging and interacting with force, which influences the way we eat, the way we breathe, the way we move, how we think, feel, and act.
Biochemistry and the transformation of foods s a compelling influence on our daily, and even spiritual life, because with health, with homeostasis, with balance in our bodies, in our hearts, in our minds, we can function in society, or not, depending upon our level of being, our quality of being.
Our internal world is related to the external world. Everything is related to external phenomena and internal phenomena. We study the relationship between these two worlds, the inner and the outer. This is known as dependent origination: interdependence within the philosophy of Buddhism.
Likewise, just as natural elements, energies, and matter relate, exchange, interact, and transform into different states or qualities, our mind is constantly changing.
However, this begs the question: Is our mind changing for the better, or for the worse? Are we transforming our suffering? Are we developing deeper states of serenity, understanding, peace, virtue, compassion? Or are we giving in to gluttony, hatred, violence, lust, desire, the ego?
If we are honest, we will confront the reality that we tend to be burdened by heavy, conditioned, egotistical states. The ego is mechanical. It makes us always reactive to the impressions of existence, the impressions of life.
The ego as we have explained, makes us humanoid machines: transformers of energy, yet, with no spiritual consciousness. How do we know that we are not conscious of the spirit?
Humanity and many movements like to believe they are spiritual, and yet, this is proven contrary by facts. When we are insulted, we insult. When we are in a desperate financial or ecological crisis, such as with COVID-19, we become weak, miserable, terrified before the uncertainties of existence.
A real human being, a spiritual being, has no fear, because he or she is conscious of their human machine. They know how to manipulate the forces of the cosmos with harmony. Such beings live free from fear and uncertainty like Jesus, Moses, Buddha, Krishna: enlightened ones.
We are the opposite. Humanoids, intellectual animals, souls with intellect, from the Latin anima, to animate. We have a humanoid body, a human body, and yet our psychology is mechanical, a machine, because we are processed in accordance with our own conditioning, which is the animal ego.
And whenever we identify with an ego, we empower it with energy. We invest our force with life into that element, which could have been used otherwise. Energy that can be utilized to empower our spirit, our virtues.
We have spoken previously about upright and ethical behavior. Learning to restrain and remove negative conditions of mind, egotistical states. When we use our mental or emotional, volitional energies relating to our will, in order to feed anger, we deepen our suffering. We empower those egos, those flaws, that conditioning, our faults.
However, energy must be used by the consciousness, the essence, the Buddhata, our Buddha nature, the soul, so that it can develop and awaken. The consciousness must steal energy from the ego. This is well-known as a science in medieval Europe by the term alchemy, the transmutation, the mutation, or transference of base energy of desire, the lead of our personality, into the gold of the spirit: the perfected energy of the consciousness.
The energy that is typically wasted through explosions of anger, envy, jealousy, lust, etc., can be harnessed. We can utilize the same energy that we waste through anger, through lust, through pride, in order to awaken the soul.
We can transform the crude matter of our mind into an elegant flower, a perfected virtue, a gem within the Tree of Life, the Being.
However, we have to learn how. We have to learn how to transform ourselves. How to transform energy with consciousness. So we spoke a lot, in the last two lectures or previous lectures, especially regarding the three brains, the human machine—how we are always channeling energy in the cosmos, but without any awareness. We are mechanical, because the forces of the stars, the planets, our environment, the galaxy, constantly circulate within our nervous systems, our body, our mind, our heart, and yet, we have no consciousness of this fact.
The purpose of this lecture is to talk about how to use energy with will, so that we cease being machines, so that we develop our spiritual potential.
We all wish to cease suffering, but we often do not know how, or simply we may know, but we don't employ the methods. So this course is about self-transformation. The best way to transform the psyche, our egotistical psychology, our life, is through learning about and harnessing different forms of energy.
The Definition of Energy
What is the definition of energy?
So energy is essential for physical, but also spiritual life. Technology, travel, air, land, and naval transportation, businesses, homes, would not operate if we did not have various forms of energy to provide the modus operandi. The means of acting, of operating those vehicles, whether through fossil fuels, green energy, wind, solar power, electricity, or nuclear power, etc., just as material existence could not exist without power sources, likewise, the same with our consciousness.
Our soul could never develop to its full potential if it lacks the necessary force to stimulate and to awaken. Every action in life in existence requires energy, whether positive or negative. But sadly, in many spiritual groups, people ignore the role of energy and its role. So, while energy is important in life, both physical and spiritual, it is not so much the energy itself that is essential, but how we use it.
How do we direct energy? How do we control it? How do we use it? How do we save it? These are the essential points we will discuss.
The Definition of Awakening
There are many forms of energy we have to understand, so that by consciously utilizing them, we awaken.
Let us talk about what awakening is. It is a popular term. Spiritual movements, esoteric schools, religions, everybody teaches that we must awaken. However, if we look at the facts, none of them accurately relate how to achieve that fact. Many groups, spiritual movements, schools, define awakening in very vague, incoherent, ambiguous, and even contradictory terms. Many group definitions of awakening contradict each other, even their own dogmas, ideologies, philosophies, beliefs.
The literal definitions of awakening are:
People typically denominate a spiritual awakening as a realization: to comprehend or understand that one's previous psychological state, one's awareness or relationship with reality, was like that of a sleepwalker—a slumbering or ignorant person. So often people say they awaken, because they understand. They realize something for the first time. Before they had no knowledge. They were unaware.
But awakening is not a direct reference to physical sleep, or the transition from physical sleep to the vigil state. Awakening has to do with our particular, esoteric work, with awakening the essence, our Buddha nature, the consciousness.
Our essence must awaken. We have to see the internal dimensions we have been discussing, the great realities of existence. Some people refer to these as astral projections, out of body experiences, lucid dreaming, jinn states. Unfortunately for most people, they may experience awakening of this nature, but in a temporary and fleeting way.
Many people who join a spiritual group, who are interested in spirituality, often have what they call an awakening. It can refer to a life-changing event. Something that has altered the course of their life and their spiritual trajectory. Such examples are attributed to Kundalini, to work with energy, with a sudden realization, such as after an accident, a trauma, a difficult situation. What people don't often realize is that those awakenings, those realizations, are only temporary. They are sparks. They are moments which appear and vanish even within the same moment.
And oftentimes, these awakenings are gifts from divinity, the Being. They are given to us to inspire and to push us to actually meditate: to develop our practice, so that those awakenings are constant. Not ten years ago. Not in our childhood. But, every day, now. This is how we cease being machines.
We have to be initiated into this work. This happens when we have experience, internally, within our consciousness.
Matter, Energy, and Consciousness
And so nothing in nature develops without cause and effect. If we wish to enliven, fully awaken our conscious potential, to cease being puppets of life, we have to work with and awaken energy.
So to discuss the role of energy in spiritual life, we have to examine how everything in the universe is composed of matter, energy, and consciousness. Every atom according to Samael Aun Weor, is a trio of matter, energy, and consciousness.
Atoms have a material, energetic, and conscious function. Quantum mechanics has clearly demonstrated that even light particles make conscious decisions. According to research by Dean Radin, in his book Supernormal, he shares some accounts of how scientists are baffled by the fact that light particles can switch into different forms whenever they are observed by people. So, if you are familiar with science, physics, light can travel in particles or waves. They change their forms in accordance with an observer.
Consciousness is light in a basic level. It is the capacity to perceive, and we find intelligence and consciousness even in subatomic and atomic particles, and atoms. Light particles make decisions. This is well known in many studies such as referenced in the book by Dr. Dean Radin.
Just as there are forces that animate the matter of our body, our body also has energy and spiritual intelligence. But we have to know how to access that through practice.
The primary exercise in our tradition for harnessing energy is known as transmutation. We explain a little bit about this term. “Trans” as in transference, “to move over, to carry.” Mutation is to mutate, to transform, to change one substance into another, so, matter into energy.
We know from the first law of thermodynamics that “energy can neither be created, nor destroyed. It can only change forms.”
We have energy in our body that we can transform through exercise. The main one that we use is pranayama—pranayama or alchemy. With Pranayama and Sexual Transmutation, with interchangeable nostril breathing, we work with the creative sexual energy daily. This is so that this energy, which is normally expelled, when it is conserved, it empowers the soul, enlivens the mind and the heart.
Pranayama is a very profound form of devotion to divinity because when you work with pranayama, you work with your breath, the vital air, the wind, so that it circulates within your nervous systems, within your energetic nadis—those meridian channels relating to the subtle forces or vitality of your body. In that way, we circulate force. It is conserved and the energy that can give life to a child is the very energy that can give birth to the soul.
We approached the Being, divinity, when we harness all the matter, the energies, and the conscious potential of our body, soul, and spirit.
We work with prana, which is our vital energies, our sexual energy, the vital substance—which, that matter, the sperm or the ovum in woman, sperm in men—can be transformed and transmuted. That matter becomes energy when we work with the breath. Matter and energy, when it is controlled and directed with profound concentration, it expands our awareness. It deepens our mindfulness, strengthens our attention, illuminates the consciousness
The 14th Dalai Lama stated:
"In the view of Tantra (which is transmutation or alchemy, the vital flow or continuum of forces in ourselves), the body's vital energies are the vehicles of the mind. When the vital energies are pure and subtle one's state of mind will be accordingly affected. By transforming these bodily energies, we transform the state of consciousness."
The visible breath and the vital current within the air helps to cleanse our inner energetic physiology known as the vital body. This vital body is the vehicle of the ether, the sexual energy. All living beings and organisms have a vital body. This is what animates and penetrates our body from the fourth dimension into the third, our physicality.
This is well known in science by the Kirlian camera: a Russian photographic device which captures the vital depth or the vital body of living things. Even stones, plants, rocks, trees, insects, people, butterflies, etc., have a vital body.
In this camera, you can look up on google, it has many images of the aura of living beings. So the aura is from our vital body, the vital energies and without this vital body from the fourth dimension, penetrating to the third, we would die. When the vital body leaves the physical body, the physical body dies, ceases. So it is a very powerful vehicle and within Buddhism it is the means of establishing the highest forms of compassion, because virtue empowered by the creative energy creates, gives birth, empowers.
Prana, vital energy, is creative and sexual. This is the most powerful force we carry, and if it is transformed, when it is conserved, it is a tremendous vehicle for awakening. It is the energy of awakening, the most important, because the sexual power permeates every aspect of our psychology, whether mind, heart, will, physicality, consciousness, and even the spirit.
We learn to awaken the essence, the consciousness, by working with the sexual force, the erotic element. Even in Greek, Eros awakens Psyche. Eros is Cupid: the god of love, and many religions speak about love of God as a man's love for a woman, and vice versa. The erotic energy illuminates Psyche, our psychology, the word for soul in Greek.
We learn to awaken the essence with many exercises: meditation, pranayama, sexual alchemy, tantra within a marriage, sacred rites of rejuvenation, the runes or runic yoga, mantras, etc. All these exercises work with specific energy, which are graded in different dimensions, which are essential to awakening our soul.
Energies and the Tree of Life
This is the Tree of Life, the map of our Being. This illuminates our understanding of who and what we are in terms of our makeup, our constitution. So, this Tree of Life maps out everything that exists in the universe and within ourselves. These sephiroth, which are Hebrew terms for “emanations,” modalities of expression of divinity, modalities of being, levels of being, expressions of consciousness—these sephiroth, emanations, are inside.
They are graded into different levels of energy. They are matter, but they are also force. They are vehicles which exist within these different dimensions, that we can operate in when we learn to save our energy—because a car cannot drive without fuel.
If we want to work with those superior forces, and if we wish to have experiences with the superior worlds, we have to know how to save energy and know how to use those internal bodies. For example, we are all familiar with our physical body, which is Malkuth, the first sphere, the very bottom of the Tree of Life. Above that we have the vital energies, the second sephirah, second emanation known as Yesod, which means “Foundation.” It is our vital body which operates from the fourth dimension into the third, Malkuth, the Hebrew term for “Kingdom.”
This body is our kingdom. It is where we can rule with full cognizance if we learn to dominate these forces, because right now, we are slaves of Malkuth. We obey the body. We do what it wants: when it has an itch, when it wants to move, when wants to eat, and to sleep. The beginning of practice is to control the body. Work with the vital energy, the vital forces.
Above that, we have our emotional body, Hod, which means “Glory.” It is the astral vehicle, the vehicle we operate in dreams when we physically rest at night.
To the right we have Netzach, the mental body, the mental energy. Netzach means “Victory” in Hebrew, and if we conquer our thoughts and minds, we become a victorious one, a Buddha, an awakened one.
Above that we have other refined forms of energy. Notice that from the bottom up we are moving into different grades of forces—from the most material to the most refined, the most subtle.
Mechanical energy, physical energy, is very obvious.
Likewise, vital energy. We may have more or less in the morning, certain periods of the day. We have more force. It animates us, gives us wakefulness. It gives us the ability to eat, to digest, to exist.
Likewise, we have fluxes in our emotions. We may say that we are the body. We like to think that the body is our identity and yet we tend to ignore how we are more involved in our emotions than anything. The emotions are really a focus of who we feel and think we are in some people—not all. Some people have more predispositions to different forms of expression on this tree, but when somebody insults us, we feel hurt, self-esteem. We point towards our heart. This is an emotional energy, a force that is much more subtle and refined than the lower spheres.
Likewise, with our thoughts—our mind, with its memories, preoccupations, worries, plans, theses and antitheses, projects. It is also more subtle. We know it is there because we are involved in our thoughts all day, usually without any control or awareness of where thoughts come from, how they sustain, and where they pass.
Above this there is volition, our will. This is known as Tiphereth in Hebrew, which means “Beauty.” It can also mean “Splendor,” but it is the beauty of our will when it is perfected, because right now we have a lot of willpower, but for negative things—whether it be drinking or smoking, bad habits, negative behaviors.
Our volition, our will, tends to be channeled through the mind, the heart, and our sexuality.
Notice that the lower four sephiroth relate to our three brains. Mental energy is our intellectual fuel for the intellectual brain. Our emotional energy fuels the emotional brain. And our vital energy, our instincts, and our physicality, how we move, relates to our motor-instinctive-sexual brain. So these sephiroth relate to our body. This is part of our Tree of Life—our physiology, but also our psychology.
Our volition, our will, can act purely when it is developed, when it learns how to obey the consciousness: the sixth sephirah from the bottom up. This is Geburah in Kabbalah, which means “Justice, Severity.” Our consciousness is our conscience. It is that which perceives before will, before thought, before emotion, before vitality, and before the body.
Another thing that Dean Radin points out from quantum mechanics in his book Supernormal is the fact that many quantum physicists are claiming that consciousness or perception emerges and comes before matter and energy. This is something that terrifies materialists, who think that they are the body and that their psychology is the result or epiphenomenon of the brain, that their thoughts and feelings and impulses to act are the result of the nervous systems and the physical brain. They believe they are the random expression or emergence of a physical machine and that they have no free will.
This is a very sad perspective to take, and which is why many scientists now are approaching spirituality, especially Buddhism, because they realize that materialistic science cannot explain the full depth of our inner reality.
The consciousness experiences life before thought and will. But how rarely do we listen to our conscience? Geburah means “Justice” in Hebrew. It is the law of balance within our inner self. It is the voice that says, “This is right and this is wrong.” It is intuition. It is a subtle nudge in our heart that pushes us to study this doctrine, to practice spirituality, and most importantly, to meditate.
Consciousness is the capacity to perceive. It is the state of meditation. It is when we directly receive data from the unknown. That is the capacity of conscious expression and conscious energy. But of course, this is a very very subtle and difficult to pinpoint, because most of the time, we are very clouded by our thoughts, feelings, and impulses.
Take an example of a meditation session. You sit to practice. You rest your body, and as we are instructed, we attempt to maintain a still posture without moving. Swami Sivananda, a great Yogi, a master of meditation, taught us that your asana, your posture should be a mountain like a rock. Meaning, don't move. Don't move your body. And yet if you're just beginning these practices, you find your back hurts. You have an itch. Your stomach is hungry. You want water. You need to go to the bathroom, to relieve yourself. You have a crook in your neck. Your posture hurts and your body screams in pain. And you want to move to adjust yourself. This means that our body is controlling us. That is not meditation.
Likewise, working with vital energy, circulating the vital force through mantras or prayers, pranayama, alchemy. These forms of energy in themselves are important and good. They help to relax the physical body. But meditation is not simply directing energy. Pranayama, mantras, runes, sacred rites of rejuvenation, vocalizations, prayers: these help to circulate energy so that the body can relax; so that the heart can relax; so that the mind can be silent. These are all preliminary points in our practice.
As you sit to practice, your asana should be firm, and if we are successful in working with pranayama, we find that our body naturally becomes still. It stops being agitated. This is known in Buddhism as pliancy, where the body becomes supple in command, in control, and at peace. It is under our service and not the other way around.
Likewise, pranayama and mantras can still the heart. If we are churning with negative emotions. If we are identified with previous moments in our day in which we invest a lot of power into our anger, we find that we are not meditating. Our emotional energy is out of balance. But of course, this can be calm through prayer, pranayama, vital forces, because the second sephirah of the Tree of Life, our vital energy, is the foundation of everything else. It is what allows all other energies and forces to circulate throughout the Tree of Life.
This is why it is the secret science. It is the secret to entering meditation. But it is not the limit. Vital forces must be stilled, contained, and circulated so that the heart can calm, such as through the mantra "O," a sacred sound we can vocalize to strengthen the heart and to overcome negative emotion.
Likewise, the mind has to be still, and this is the biggest problem for most people. Most people in the West are very acculturated to a society that is supra-intellectual. The mind is always active and all over the place. We are sitting and we are practicing, and then we see that our mind is thinking of what to do later, where we are going to go after our meditation, what we did in the day. There is always a chain of associative thoughts, which are wandering. There is no cohesiveness or cohesion there.
So we have to calm the mind. Relax the mind. Not to force it or to gag it, to make it stop talking, but simply with your will, which is Tiphereth, the beauty of your human soul, you learn to concentrate.
Notice that this sephirah, Tiphereth, on Tree of Life is at the center of this map. It rests upon Yesod, the foundation, the vital energies. When you are working with pranayama, your will is learning to direct Yesod, the vital forces, up your spine to your mind, to your heart through the two channels known as Ida and Pingala in Sanskrit: the lunar and the solar energetic currents which rise from your sexual gonads, up to the brain, and then to the heart.
This energy is what allows you to calm the heart and the mind, but we have to use our concentration, which is Tiphereth, our volition, our will. But sadly, for most of us we lack concentration. We find it very difficult to stay focused on the object of our practice, which is the reason why we have to keep trying, so that we have that consistency and stability and permanence, so that with practice, you don't forget what you're doing. So that when you are doing pranayama or mantras or practices in this tradition, you can get their full effect. This is really the important thing—not to forget what we are doing. We only reach that point when our will is obeying our consciousness. The consciousness is what guides our will.
Our heart, our conscience, the law of balance, tells us through intuitions that certain practices are what we need. And so, we have to listen to our intuitions which are beyond thought and will.
Lastly, we have the spirit, which is the seventh sephirah, which is our inner Being, our inner God, our inner Buddha. The spirit never mixes with impurity, likewise, our consciousness, the divine soul. But our will, obviously, being at the center of the tree, can either go up to the superior heavens, the superior sephiroth, which is the Being, or enter into conditioned states of suffering which are related to mind, emotions, vitality, and physicality: the lower bodies of sin mentioned in the Fourth Way schools, Theosophy, and many spiritual groups.
Above in the top Trinity we have forces that are very difficult to comprehend, of which we are not going to discuss in detail today. But in Buddhism, we know them as Dharmakaya, Sambhogakaya, Nirmanakaya: Kether, Chokmah, Binah in Hebrew—the Father, the Son, and the Holy Spirit in Christianity. These are the three primary forces that give rise and create any universe, and to work with those forces, we have to be very stable in our practice of meditation. We achieve those heights by working with the lower seven energies, especially.
I want to emphasize some points relating to this and relating to the Tree of Life because many people in Gnosis or even in many spiritual groups, believe that simply by saving energy we will awaken, but Samael Aun Weor pointed out that this is not the reality.
He states in The Great Rebellion:
“No matter how much we might increase our strictly mechanical energy (relating to Malkuth the physical body) we will never awaken consciousness.
“No matter how much we might increase the vital forces within our own organism (the sexual energy of the Yesod the foundation) we will never awaken consciousness.
“Many psychological processes take place within us without any intervention from the consciousness.” —Samael Aun Weor, The Great Rebellion
So here, by psychological, he means emotion. There are many psychic, astral, emotional, processes that occur within us, within Hod, the world of Glory, without any intervention from our inner consciousness, Geburah.
“However great the disciplines of the mind might be, mental energy can never achieve the awakening of the diverse functions of the consciousness (relating to Netzach, mental energy, the mind).
“Even if our willpower is multiplied infinitely, it can never bring about the awakening of the consciousness.” —Samael Aun Weor, The Great Rebellion
So even having a lot of will in Tiphereth, the ability to do something, cannot bring about the awakening of the consciousness by itself.
“All these types of energy are graded into different levels and dimensions, which have nothing to do with the consciousness.
“Consciousness can only be awakened through conscious work an upright efforts." —Samael Aun Weor, The Great Rebellion
It is not enough to save energy. You can fill up your car with a lot of fuel, but if you don't know how to drive your car, you won't get to your destination. You need the fuel in your vehicle so that you can act. The same thing with your internal bodies. The same thing with your soul. You as a consciousness are the driver and your car is your mind, your emotions, your vitality, your sexuality, your instincts, and your motor capacities. But most of the time we are not aware that we are even driving our car. Most of the time we identify ourselves with sensations or feelings, impulses, thoughts.
This indicates to us that we are completely asleep. We are not aware that we, as a consciousness, are asleep at the wheel, and just as a person can get into accidents physically by falling asleep in their car, the same thing happens spiritually. We truly are in a lot of danger, spiritually speaking, because in a moment of a crisis, if we don't know how to act and be aware of how to use our mind, our emotions, our vitality, our volition, our body, we can get ourselves into great harm.
So, we have to be aware of our intuition, of what the soul, the consciousness, is saying to us. Consciousness speaks to us in the heart through intuition about what behaviors to perform, whether they are physical, creative, vital, sexual, emotional, mental. Intuition is conscience. It is the knowledge and wisdom of ethical conduct, and that ethical conduct always produces liberation from suffering. Intuitive action is the consciousness guiding and working through our willpower to act.
Samael Aun Weor often explains that intuitive action leads us to the awakening of the consciousness. Our intuition is the consciousness. It is conscience. Geburah, our judgment about what is right and what is wrong, but sadly because our will is very weak. We do not often listen to our heart, our conscience, our ethical intuitions. And so, we often act on our thoughts, feelings, and desires. This is why we suffer, and this is why we are asleep and why we practice meditation, so that we can know the difference between right and wrong. Conscience is judgment, inner wisdom, which must guide our actions, our willpower.
It is interesting that Samael Aun Weor mentions how Geburah, the divine soul, our consciousness always enjoys bliss, cognizance, and happiness, while the human soul, the will, has to work, has to act. This last statement in this quote is very interesting, and very deep.
"Consciousness can only be awakened through conscious work and upright efforts." —Samael Aun Weor, The Great Rebellion
This implies Geburah and Tiphereth working together, meaning our concentration and our perception united in harmony. The consciousness is imagination, the capacity to perceive as we discussed in the previous lecture. And the ability to work is the ability to concentrate, to focus, so that when we meditate, we are focused on a mantra, a pranayama, a prayer. As we learn to suspend our thoughts, feelings, and volitions, our desires, our impulses, our instincts, our body, we achieve stillness and the awakening of our inner imagination or perception.
In that way, we begin to see things and to meditate, to receive information, because according to Samael Aun Weor, meditation is the state of perception, when we acquire data of the new, when something new emerges in our consciousness that we never saw before. That is when we really are entering superior states.
So, concentration is will power, the ability to focus, and imagination is Geburah, the ability to perceive. One without the other is not effective. You need serenity and visualization in order to really experience the spirit, which is samadhi, ecstasy, experiences out of the body in which you are conversing with your inner Spirit, your Buddha, your God. Work with both to get results
Conscious works and upright efforts means: Gerburah and Tiphereth together. Our Consciousness must guide our will, control our will, through hunches, to guide us, so that our concentration and will can manage our three brains with their respective energies:
Again, saving energy is not enough. You have to know how to use it. And that is the point. It is not to say that we do not need these energies. It means that we know how to use them.
Many people exclusively believe that with Hatha Yoga or Fakirism, contorting the body and doing painful postures and poses, even for years in one form, produces awakening. Some fakirs can put their hands up in the air for ten years and never let them down. That's an extreme form of control of the body and the manipulation of mechanical energy—to dominate the instincts, but of course, this is very foolish. It doesn't awaken our real potential. It has nothing to do with the Being, our inner Spirit, the Innermost.
Some believe that pranayama or celibacy alone, just collecting the sexual energy, is enough. But this is wrong. There are many people who save their sexual energy, whether they are priests or monks within certain religions, but they never know how to transform it, and therefore, they never awaken the consciousness. In fact, the energy that builds up there has to act and often does so in deviant ways, which is why you have a lot of cases of monks and priests, or imams or rabbis from many traditions, who basically degenerate. They form and perform sexual misconduct, because the energy is saved, but it has to act. Because they don't know how to control it, they become victims of it.
Likewise prayer, to develop the heart, is not enough, because many people who pray exclusively often avoid study of the mind and development of the body. Therefore, emotional or psychic processes are not the full expression of consciousness.
Mental energy can be utilized and developed through study, and we need to have some level of development in our intellect. We have to know the doctrine. We have to know the scriptures and the practices, how they work, how they are mapped out. And lectures help us with this, but simply studying with the intellect all this knowledge and not applying it or understanding it, creates a lot of imbalance—a lot of weakness.
Some people develop their willpower through a lot of exercise or sports or yoga, even Fakirism, because that is developing will over mechanical energy. This teaches us how to dominate the body, but not how to control the mind, the heart, and especially the sexual energy, in a conscious way.
So the consciousness must awaken through intuitive action. This encompasses all the energies and directs them all in balance. Save your energies, your mind, your heart, your sexuality, your will. Save your physical energy. Learn to use them in balance. Learn to direct them with your conscience, and that is how you know how to live with upright works. This is how you drive to your destination.
It is not by ignoring the car and letting it get damaged and destroyed. There are many people in spiritual movements who say they are elevated and awakened, and yet their physical life is deteriorating. Their bodies are sick. They do not take care of themselves. They do not exercise. They do not study. They do not develop their heart. And this is sad because we have to take care of our car, our body, and our internal psychology.
Take care of your vehicle, consume good energy, transform these energies, but with understanding of their place and their purpose—without deifying them or putting them in one category or another as more or less important. You have to learn how to use your machine with balance. This is how you awaken. This is why we meditate, because your car cannot drive without proper fuel. So, save your energies, conserve them, and learn how to direct them. That is the most important thing.
Sexual Power: The Determinative Energy of Nature
This is why we study many exercises for energy, as we have explained. Of course, the most important energy we have to discuss and conclude with is sexual. This is the foundation of everything.
As we see here the human body, the human machine, is the Tree of Life and that Yesod, the vital-sexual-creative energy, is over the sexual organs, because this is, in Genesis, the stone and foundation of our inner Being's temple. Nothing else could exist without the work of sexual energy, which is why if we do not save this very vital force, we cannot awaken at all, in a good way, because the creative energy empowers everything else.
When you transform the sexual energy, you have a tool that is going to open doors that are inaccessible for people who don't conserve their energy—who are fornicating, in other words. And of course, fornication means to expel the semen, the raw matter, which could be conserved and transformed to elevate our spirituality.
Master Morya in The Dayspring of Youth refers to the creative energy as determinative energy. It is what determines our existence for good or for ill. At the book Shiva Samhita states (and it's included in the end of Kundalini Yoga by Samael Aun Weor), it states that “conservation of semen gives life. Emission of semen brings death.” Because that energy can give life to our organs, our energetic centers, our mind, our heart, our will, but when it is expelled, we are incapacitated. The car can't move in the spiritual direction we seek.
We have to conquer lower eroticism, animalistic behavior, lust, in order to experience divine Eros, creative sexual love, chastity. Chasity means purity in sex. It does not mean to avoid sex, to run away from it, to repress it, to demonize it. It means to understand it and to know how to use it in accordance with the Being.
So, neither in justifying passion or running away from it is the solution. We have to understand the role of sexual energy in ourselves. And this is why we study many books. You can study The Perfect Matrimony by Samael Aun Weor as well as The Mystery of the Golden Flower, Kundalini Yoga, and pretty much every book he teaches, he teaches how to work with energy. They are all useful resources.
Master Morya states:
“Many occultists are told to conserve their creative energy: to master their lower sex nature. Atoms always find their own level. It is the vapour that rises from the surface of our seminal fluid that gives us this determinative energy in Nature… …When we determine to do a thing it has already been accomplished within our secondary system…” —M., The Dayspring of Youth
…which means the flow of sexual energy in us. So, when you conserve that energy, you can use that force with your will power to silence and calm the mind, the heart, and the body.
“When we determine to do a thing it has already been accomplished within our secondary system, and this gives us a determination to work and accomplish this on the objective plane. But we generally fail if we do not consciously or unconsciously draw upon the determinative energy in Nature.” —M., The Dayspring of Youth
If you don't have energy, you cannot work. You cannot act. Even in a basic level, if you had no vital energy, you would be dead, as we stated.
“If we use this principle we shall complete our determined work in this life or in our next incarnation. For we all incarnate to gain certain experiences, and we cannot be happy if we fail in this.” —M., The Dayspring of Youth
In conclusion, the purpose of our studies, especially is, to awaken—to have conscious experience of the realities of the Tree of Life, the tree of knowledge. But to do so, we have to learn to conserve our energy and know how to use it well, which is why we study in the principles and meditation.
I invite you to ask questions.
Questions and Answers
Question: I really appreciate you mentioning that remark about, once a person has made a decision, it goes to the secondary level. That's a really great principle that has a lot of strength in it.
Anyway, I would like to ask if you if you may. I have noticed in our experience in using the term concentration relating to the work, it is not the type of concentration that we have been conditioned to think about. That concentration really is in the life as a non-initiate. I have always thought concentration with something where you just crunch your mind to learn something, either an action or memorized, but that has always been under stress. In this work, concentration really has a different meaning. Is that correct? Could you give a little definition on that?
Instructor: Certainly, excellent question. People know how to use conditioned will, egotistical will, and our society, our education system, our humanity only knows focus and concentration through desire. And often many spiritual movements reflect this tendency, where you are taught that if you just use your will to get what you want, if you desire for something—and this also plays into our imagination too—you can imagine what you want and desire and then you will get it. This is often recited in films and books like The Secret, which is a very popular type of novelty.
It is true. People get obviously what they work for, and when we talk about willpower, in most cases, people think of concentration as something relating to our desires, our egotism.
There is a very different type of concentration we need to explore when we meditate. For example, it is easy for us to sit in front of a television and to concentrate on a movie for two hours—to follow the movement of characters, their development, the plot—and yet, when we sit to meditate and concentrate on a mantra or pranayama, we find that our mind is wandering all over the place, and we realize that our genuine conscious will is very different from conditioned will.
Conscious will is Tiphereth, human soul. It is the beauty of our essence, our consciousness in a human level. It is willpower in a genuine sense. It is the level of consciousness that can give us serenity, equanimity, and insight, but unfortunately in us, we have our egotistical thoughts, our feelings, and our desires. That is all conditioned. That is ego. Every ego has its own thoughts, feelings, and will.
If you study Christianity, we know these figures as the three traitors: Judas, the demon of desire; Pilate, the demon of the mind; and Caiaphas, the demon of evil will. So this is a system we use to categorize different conditions of mind. Of course, there is a multiplicity of different factors. We call that legion, and so all of the defects and egos we have, each have their own ways of thinking and feeling and doing.
Therefore, our mind is all over the place. We don't actually have one mind, but many minds. And no one can discover this unless they sit to introspect and examine themselves. So the concentration and the will, to sit in front of a television screen is very easy for us, because for most of our life, we have been conditioned by culture—even in the East now—North America is obviously influencing people with entertainment and television. It is very easy to sit in front of a movie because it requires no effort. It is an egotistical attention. Our desires can focus on something that they want, but of course, that is mechanical. It doesn't take any effort. But the kind of willpower we are trying to develop has nothing to do with desire, and therefore, because that part of us is very weak, we struggle.
So sitting to concentrate on an image of a candle or a stone, to concentrate on the breath, counting the breath, doing mantras or pranayama, we find it is very difficult to do those exercises without thinking of other things, because our mind is fractured, in a multiplicity. Of course, this can be very discouraging because we find that our concentration is not developed in a genuine sense. If we really had true objective concentration and will, we would be able to focus on one thing at the exclusion of all else, and not be distracted.
And of course, we have to train ourselves. We get there little by little. So the more we practice and work with energy, especially pranayama, we learn to fortify our willpower, our human soul, and therefore we experience the beauty of our inner Being, our inner consciousness, which is very different from states of desire.
Of course, you have to learn to sift through the mud, you know: discriminate what you are seeing. That helps to clarify your imagination too, as we discussed in the previous lecture. Our clarity of perception is only as strong as the foundation, which is serenity. Your serenity is only established, your ability to focus without distraction, is only established, when you work with Yesod, the vital energy. That is how you work with awakening. So, one type of concentration is liberated. It is voluntary. The other type of concentration is involuntary. It is mechanical. So we can focus on certain things, egotistical things, but usually without any attention or real will. That is why we meditate. That is why we we practice, so that we can develop more consistency. Hope that answers your question.
Audience: I think so, and in synthesis then, as we reach serenity, that concentration is a natural process that begins to work and then we learn to work with that and it is much different than the concentration that we have been conditioned to think as actually concentration.
Instructor: Exactly. Because you know, if you have studied, as we talked previously, about the nine stages of concentration in Buddhism, the Tibetan Buddhist mural of a man or monk chasing an elephant, those nine stages described in that iconography show us how a lot of effort is needed in the soul in the beginning, in order to control the mind.
That is symbolized by the fire that blazes along the corners of the path as the monk ascends. The further that monk ascends, the fire begins to diminish because it takes less energy in order to reach stabilization. So that fire is your energy of awakening. It is important that in the beginning of our spiritual discipline, we work a lot with energy. That's why we have runes, sacred rites, pranayama, alchemy, because that energy is what is going to empower your spiritual practice.
The further you go up the stages of concentration, the less effort it takes. That is kind of the paradoxical nature and beauty of our real will. You know, we like to think that willpower in meditation or concentration is to be very exertive, like you are lifting weights. Of course, it may feel like that in a conscious sense, in a psychic sense, because our mind is all over the place and it is very difficult to focus. But the more you reach those higher stages of concentration, as represented in the glyph, that elephant that was once leading the monk begins to slow down. It begins to whiten, to become pure. And that refers to how the dullness in the mind is vanishing and there is greater crispness, clarity, and perception of what we are seeing. We are not distracted by our thoughts, our emotions, or our body. The body and the mind and the heart become pliant. They start to obey the monk, obey our willpower.
And of course, when you reach the heights of that glyph, the fire is gone, the monkey or the animals represented in that image, representing desire, craving, and laziness, but also the dullness of the mind, begin to obey the monk. Finally, the the elephant rests at the top. The monk sits in meditation and perfect equipoise, and then you find him flying out of his body in the astral plane, above a rainbow. And that refers to, when you have reached the true heights of concentration, you are in a perfect state of equanimity where you don't get distracted at all, and therefore, it takes no effort to be in that state. It only takes familiarity.
So, of course, we like to think, especially in our level, that we have to work with a lot of effort to reach this goal, but of course, paradoxically, real effort is no effort. Real concentration is effortless. It is a state of perception. But of course, to reach that we have to work with energy in the beginning.
I invite you to study the lecture we gave at our course called Gnostic Meditation. There is a whole lecture called Calm Abiding: The Stages of Serenity. It explains this whole glyph in depth, but also you can study Meditation Essentials, which is a whole course based on that image and goes into much more detail in a very systematic and didactic way. Hope that clarifies things.
Question: To to follow up on what you were just talking about on the elephant and relating to this lecture on awakening. So once you are able to control your mind all the way at the top of that picture, does it mean that you would be awakened at that point?
Instructor: Yes, to a degree. You know, there are levels of awakening. We may have a very basic awakening, even in our body that we are controlling certain energies and sensations. Of course, that is a very minor gamut of what is possible. But the further up this meditative path you ascend through concentration, you eventually enter the state of meditation—which in the example of the monk, he is meditating next to this calm and placid elephant, and then finally see him flying over a rainbow.
That could be an experience in meditation where physically, you leave your body. Your body goes to sleep and you are awake in the astral plane or the mental plane or the world of willpower, Nirvana, Tiphereth, even beyond. You can go to these dimensions and have that freedom of will and expression in which you are experiencing liberation. This is known as samadhi, and those samadhis are in different degrees, obviously. You can have a samadhi or ecstasy in the astral plane, in the mental plane, in the causal plane, and even beyond.
Now, the important thing to remember is that a samadhi simply means to be outside of the ego, even if only temporarily. It does not mean that that is our permanent state, but it does show us the reality of our own Being. This type of experience is really important, because it helps us to have inspiration in our work, to continue practicing. But, the important thing too is not to get attached to experiences, because they are not going to be eternal unless we fully eliminate the ego. So eliminate the ego and then you are going to always live in a perfect state of samadhi, which means ecstasy.
And the word ecstasy does not refer to drugs or to substances, but to the Latin term ex-statuo: which means “to stand outside of yourself.” You are no longer standing in your common everyday perspective of the ego. Instead you are in higher dimensions. You can even have a samadhi in the physical body too where you are very awake. You have lucidity in your perception, your spatial sense. You see the environment with greater clarity, with less thought—or no thought—with a state of concentration and inner peace, compassion, love, virtues. There are many qualities and levels of being, very dynamic, which is why we have to study meditation and practice it so that we know that what these different states and experiences are, if that makes sense.
Question: Yes, and then in one of Master Samael's books, he talks about voluntary suffering to achieve the same state. So, for those people they have that experience, the voluntary suffering, and they don't actually have to go through this path? Maybe it is a separate path or am I mixing things up?
Instructor: Voluntary suffering has to do with the suffering that we must inevitably face when we work on ourselves. Meaning: we are practicing meditation and suddenly the body hurts. Our posture is awkward. We feel our spine is agitated. Our muscles are tense. We have itches. We want to move. We want to scratch. Likewise, our heart, our emotions, are churning. Our mind may be distracted. We may feel a lot of pain mentally, with anguish, emotionally too, even physically. There are a lot of sufferings we have to face in this work and overcome.
So to voluntarily suffer means to accept the sufferings of life without trying to run away. Most people go through life suffering at their job or their career or their marriage, or whatnot, in a very unconscious way. Meaning, we just go through life and we suffer bad situations or unpleasant things. But to voluntarily suffer means that we are using our voluntary will, our concentration, in order to work on ourselves, because inevitably we have to suffer the consequences of our karma. Everybody has to face their karma. But whether we do it voluntarily or involuntarily is up to us.
We study meditation and suffer voluntarily the consequences of our former actions, which can arrive in situations or difficult ordeals, in relationships, in which we are tested, to see whether or not we are going to overcome the egos or defects that produce that situation which are creating conflict and suffering. Of course, when you are using your willpower, you are concentrating in yourself and withstanding the sufferings in the body, the heart, and the mind, so that you can comprehend their source.
To give you an example of what voluntary suffering is, there is a very famous story of a Buddhist monk or master who would go to a cave in order to meditate. But the reality was that in order to enter the cave, there was a thorn bush, and every time he would have to get into the cave, he had to go through this thorn bush which would scratch them up terribly and make him bleed. But he was so dedicated to his meditation, his discipline, that he would always go in and suffer the consequences of that bush. And he did it for decades, and many years, until finally in his meditations, he overcame his pain, and he entered samadhi and achieved liberation.
So this is an allegory, a Buddhist parable, of how we have to accept the sufferings of life. When we go into the cave of our mind to explore ourselves, we have to accept that, perhaps, our job, or our career, our family life, our marriage, can bring us pain. We have to accept that pain and not to run away from it or to reject it, or to justify it either, which are different extremes of how one focuses on unpleasant things—but look at them. Use our willpower to go through the bush. You know, we get scratched up by life. We feel pain, but we do it willingly because we know that by understanding these situations is how we are going to be liberated, if that makes sense.
Question: Yes, but my question was whether or not they are able to go through the voluntary suffering in order to awaken without all this effort in meditation. Maybe just by having to go through that suffering, that was enough to awaken?
Instructor: Of course, the thing to think about is that there are levels of awakening. Most people who come to a spiritual group is that they will have some situation in life that is really traumatic, or very intense, where they suffer a lot and then they are really inspired to understand their purpose in life. And then they study yoga or meditation, approach spiritual groups, because that pain of that experience pushed them to a point where they recognized that they had a do something different in their life to change.
Now, that is a very temporary and limited example of awakening, but it does constitute an awakening, obviously, to a small degree. Now the type of awakening I am talking about is when in meditation, you are working with these exercises and you are voluntarily suffering, again, in your daily life, accepting things that you can't change, and working to change what you can, and in that way through your discipline, you awaken the full potential of your capacities. And that is awakening to a higher degree—you know, your full potential, your full being—you are raising your level of being. But of course, people who have a minor experience, and it could be a situation in their life where they really have to come to grips with their trajectory, they question everything that they have done and where they are going. And of course, that is a very noble and necessary thing, but it is only the beginning. There are degrees and degrees.
Comment: Thank you very much for the lecture and that was a great explanation.
Instructor: You're welcome.
Question: In the lecture you talked a little bit as you are explaining concentration. You said there are three steps, but I didn't catch them all. Can you explain that again?
Instructor: Three steps for concentration?
Question: Yeah, you said there are three main points of concentration. I did not get them.
Instructor: When we concentrate, it is important that we learned to focus on one thing at the exclusion of everything else. We do not let our mind wander. We do not think of other things. We try not to feel other things, but have a receptive mind and a focused will on whatever we are concentrating upon.
We state that in Buddhism, there are nine stages. We have nine stages of meditative concentration. When you are concentrating, the most important thing is that you are controlling your energy, your sexual forces, or Prana. You are controlling your your emotions, and you are controlling your mind.
So those three things are what we try to focus and control, but this kind of control or concentration does not mean that we are exerting ourselves or repressing the mind—repressing what we are feeling or seeing in our thoughts, or our inner instincts. By controlling mind, heart, and body with equanimity, with concentration, and focus, we enter deeper states of equanimity and relaxation.
Concentration has to not be swayed by thoughts, not to be distracted by them, because usually when we are concentrating on an object, such as a stone or an image, our mind starts to think of something else, and if we identify with that thought, we get distracted and we lose 20 minutes in our meditation and then we realize we are distracted. We are not actually in the practice.
We have to learn not to be identified with our thoughts and even our feelings, negative emotions—such as if you are concentrating and focusing on the events of your day through retrospection, you are visualizing a moment in the day in which certain egos emerged, in which you are concentrating on that moment and not letting your heart run away. Perhaps you had an argument at work, or someone criticized you, and the egos of anger, pride, and self-esteem emerged. Three different defects. So if you are visualizing that event and concentrating upon it, to extract information, to know the ego involved, you don't let your negative emotions ferment and brood, where we are just reliving the experience again through memory and feeling negative about the whole situation, instead of really comprehending it from a distance, with a sense of separation. Then likewise, we have to control our body, relax our body, relax our heart, relax our mind, relax the three brains. So these are the three things necessary: the three steps we need in order to really enter a state of equanimity to really ascend up that winding path of the Buddhist stages of concentration, so that we reach perfect equipoise and calm.
Question: This is probably going to be a question of a new person. You talked about saving up the energy like doing a car and that not being good enough in itself because of the need for conscious work. So, what would be the examples of conscious work to actually create this growth in consciousness?
Instructor: Wonderful question. We have a multitude of exercises. The most important one that we use is self-observation. Samael Aun Weor mentions in a book called Treatise of Revolutionary Psychology, the need for self-observation. In the fourth lecture of this course, we talked about that explicitly, where you as a soul, a consciousness, must be observing the mind, the emotions, and the body. These are the three brains. These are the three centers in which the ego manifests.
So we have to separate from our thoughts, feeling, and will as a consciousness, as an essence, as a soul, in which we are seeing a separation between ourselves and the different negative thoughts that may emerge in a situation—whether from an ego of anger, of resentment, and pride, etc. Likewise, we observe the different emotions and impulses that act. We examine ourselves moment-by-moment, instant-by-instant. Self-observation is the means of gathering data about our faults, so that in situations that provoke our deepest subconscious elements, we begin to see the darkness in ourselves so that we can extract light. When you comprehend the source of each ego and defect, we extract the light or soul that is conditioned or trapped in those elements.
We also have exercises to empower our self-observation because it is impossible to stay conscious in this sense without energy. We have mantras that we use, sacred sounds, exercise known as Sacred Rites of Rejuvenation. These are a form of Tibetan yoga, which we have books about. There are practices of pranayama, which are very important exercises, which you can read in books like Kundalini Yoga and The Yellow Book. Pretty much all the books that Samael Aun Weor wrote all have practices that we use, and the most important one is meditation.
Meditation, as the state of awaken perception, cannot be realized if we are not gathering data in our daily life. So, the most important thing we do in our studies as the beginning is self-observe and the best way that you can learn that practice is if you study Treatise of Revolutionary Psychology. That book has a lot of depth. I mean, it is a simple concept, you know, observing yourself, but knowing what that means and how it works is a very delicate skill. It is something that we cultivate with a lot of work. This conscious work is learning to see ourselves as we are, and not as we presume ourselves to be.
And again, self-observation is empowered with working with energy. Those are the two main things we work with and that is what serves as the foundation for meditation. So, I can reference for you those books, especially. We have them available on gnosticteachings.org in an online format, but also you can purchase books from the Gnostic Store. I hope that answers your question.
Question: I have a quick question. You talk about energy in this lecture and I was wondering... you were giving an example of the car. It's got all the moving parts. It all functions and work together as a whole, but what if a person has a chronic illness? Will that energy short circuit or not flow as well? Is there something that a person with a chronic illness might have to do differently in order to, you know, do the same work?
Instructor: Great question. I personally know a lot of people in our movement who have a lot of illnesses. You know, I have been in many Gnostic groups, in different parts of the country, and I have gotten to meet a lot of people who have suffered from illnesses, some relating to the mind, some relating to the heart, and some relating to the physical body. And of course, any illness is an imbalance. It is a form of congestion of forces. People who get sick in their mind or emotions, or physical body and vitality, have a kind of obstruction in their energies, which obviously create that imbalance, which manifests as a physical illness.
So, all illnesses are the result of past actions, usually those without our awareness. We don't typically remember, our past existences, past lives in which we performed actions that were harmful, and so we suffer the consequences of our former behaviors. That type of energy or egotistical behavior creates an imbalance. It misuses energy in those inner bodies and creates a condition that makes it difficult to work.
So yes, there are impediments that we face in our path when we suffer illness, but it does not mean that we are going to be limited by it or stop. Because personally I have worked with people in Gnosis who have suffered schizophrenia, depression, bipolar, clinical diseases, that you know are considered incurable—cancer, other diseases, and yet those practitioners have been able to raise their level of being tremendously. And in fact, the reality is that this type of impediment is not really an obstacle in the true sense. It becomes an opportunity.
Samael Aun Weor mentions in his books that the most difficult circumstances of life are the greatest for spiritual and psychological growth, because they provide us a type of pressure that can give us a lot of willpower and impetus—a lot of longing and inspiration to change, to work—and so people who have had certain obstacles in their energies or difficulties, they might be, you know suffering an imbalance in one of the three brains. So that center is very sick, but still, those people progress tremendously because they learn to overcome their weaknesses or their illnesses.
We have practices in our tradition that can heal us, and this is why we have books like Igneous Rose relating to plant magic or elemental magic. We have Esoteric Medicine and Practical Magic, you know, many tools like Sacred Rites of Rejuvenation exercises that can give us energy and help us to heal.
I know many people who have suffered terribly chronic conditions who were able to be healed, or to be able to prolong their life and to develop themselves tremendously, over people who never suffered such an illness or condition. Sometimes people with the greatest obstacles are the ones who develop the greatest will, development, and awakening. Like the example of the man meditating in the cave, where he has to go through a thorn bush every day. It is painful. It is a lot of suffering. It is a lot of pain to be in that type of condition, but if we have the willpower and the upright efforts to do so, we endure that pain and develop our practice with a lot of fidelity and consistency. And in that way, we grow in ways that are inaccessible for people who face no hardship.
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