Spiritual retreat holds a very special place within every single tradition of meditation, whether in Sufism through the lodges, khanqah or khaniqahs, monasteries within the Christian tradition, the temples of the Jews, the Buddhists, the Hindus. Meditation retreat signifies the abandonment of the world, to dedicate more time, more effort, more energy, more seriousness, more study, to the spiritual path that leads to the liberation of the soul.
Retreats are a wonderful reprieve. They allow us to abandon the hustle and bustle, the chaos of our modern society, the world. While this was true, even in the times of the prophets, it is even more pertinent today in our modern world through the advent of the internet, smartphones, social media, Facebook, exponentially improving technology. This is made life in the West (and it is now spreading into the East) even more accelerated, hyperactive―we could say―distracted from, really, the point of life, the purpose of existence.
In our world, we believe that our bank account, our job, our career, our television shows, our entertainment, our media, constitute the reality of who we are and what is of value. Obviously, if we are studying meditation and spirituality, we understand that this type of lifestyle has flaws. In essence, it is superficial. There is not much depth in a life of games, of sitcoms, of jobs that do not really fulfill our deepest sentiments, our greatest uneasiness and longing. Because people do not like to introspect, to be serious, to analyze the causes of suffering inside, people look to the external world for their panacea, their healing, their drug.
In the history of humanity, it is never been more difficult to really develop a spiritual life than today, because there has been a fundamental shift in the psychology, the pace, the momentum of modern living. Gnosis or Sufism, Buddhism, Judaism, the meditative traditions, the contemplative sciences, teach us that we need to slow down. Our life is hectic. We have many responsibilities and duties, obligations in life, and we are constantly running around pulled in so many directions that, really, it is very difficult to get a hold of and a grasp on our existence, with the Essence, with the consciousness, which knows how to live life intensely, with rectitude and with love for humanity.
The Essence is the most beautiful part of us that can really blossom into a profound, deep, penetrative wisdom. Our Essence knows how to live fully without distraction, to be aware, to be attentive. But as we mentioned in the previous lecture, to do that we have to renounce a lot of superfluous activities, things that over engage and distract the mind.
Our culture is very much hypnotizing, seductive, manipulative. It is based upon drawing and stealing our energy into avenues that really are a dead end. This is why every spiritual tradition emphasizes so much the need for retreat, to leave behind all the temptations, all the seductions, all the illusions of society, the world, even if but for a very brief time. This is so that we can really dedicate our efforts to really create the soul, enliven it, to empower it.
While it is been very difficult to practice retreat due to this pandemic, we can, if so willing, fulfill our own meditation retreat in our home. It really does not involve much. We are going to provide you some parameters, some guidelines, and some suggestions that can help you if you are able and willing to perform retreat, and hopefully if this pandemic clears, sooner rather than later, we would love to have another retreat as provided on our websites, so that we can really cultivate spiritual force in our efforts and practices, to awaken the consciousness. But of course, if this is not possible, we still have the exercises and the teachings.
We can gain a lot of inspiration, a lot of profound changes by applying the principles of meditation and of retreat, and so we are going to outline what some of those are according to the Sufi tradition, the Gnostic traditions.
The Purpose of Retreat
Why emphasize retreat in this course? It is because life wants to swallow us alive. We have obligations. We have duties, responsibilities, work events, family gatherings, engagements that really lull us to sleep, which, while a necessary part of living in society, tend to put us on autopilot. They also prevent us from really deepening our awareness of the present, our quest of the consciousness to reach the divine.
It is important that we really feed that spark of inquietude in the heart, that dissatisfaction, that uneasiness we feel in our moment-to-moment life in relation to a problem, in relation to our trajectory―perhaps a career change, our existence, our family, our marriage. We feel a hunch in our core being that something must change. This is really the essence of why we begin meditation and spirituality.
It is also the reason why we enter retreat, because we need to comprehend something more. It is the intuitions of the soul, the language of divinity, the intimate silence of our inner God. We receive that impulse through our heart, through hunches, and because that is usually very weakened in us, or better said, we feel that flame in the heart and yet we have so many distractions outside of us, that candle flame tends to get snuffed out. But again, and again, if we are really persistent in this path, we find that we continue to feel that inquietude, that yearning for something more. This is why Samael Aun Weor stated in The Great Rebellion in the chapter called “Inquietudes”:
“Trivialities and nonsense, while having no particular transcendence, still have the power at any given moment to extinguish that first spiritual disquietude, that intimate longing, that insignificant spark of light, that hunch which unsettles us for a moment without our knowing why.
“If those who are currently living corpses, cold sleepwalkers in nightclubs or simply umbrella salespeople in department stores on the avenue, had not suffocated their initial intimate uneasiness, they would at this moment be spiritual luminaries, adepts of the light, real Humans in every sense of the word.
“A spark, a hunch, a mysterious whisper, an unexplainable sensation felt sometimes by the butcher on the corner, by a shoe-shiner or a highly specialized doctor, is all in vain. The foolishness of the personality always extinguishes the primary spark of light, later continuing with a coldness of the most frightful indifference.” ―Samael Aun Weor, The Great Rebellion, “Inquietudes”
Retreats really gives strength when we are with like-minded people. When we practice retreat, when we meet other aspirants of this teaching who are really sincere and are working effectively in themselves, we gain strength for our own path.
Retreat is like a chorus in a musical performance. The instructors are the conductor. The composer is the guru of our tradition: Samael Aun Weor. His music are the writings and teachings that we have, and the mighty chorus, that resounds like Beethoven's Ninth Symphony, is the voices of the initiates who work together in harmony, who create that synthesis, that profound alchemy in which forces mix, commune, and work like a conduit, in order to receive divine aid at a greater magnitude, profundity, impact.
Also, it is important that when we have retreats, we can study some essential principles that help us to take advantage of the small time that we have. Obviously in our past retreats we only have so much time, and really by the time people get used to the exercises and the lectures and the practices and are really ready to go deeper, it is already time to leave. So what's important is that we gain knowledge and inspiration, but also we go home into the world, back to society, in order to practice these principles, deeply, with greater momentum, so that whatever hardships we face, we conquer them with intelligence and wisdom.
While renunciation teaches the student to abandon psychological attachments to life, retreat is the method and the medium for perfecting and enlivening the flames of our spiritual longing. This is why Al-Junayd stated the following:
“Sufism is sitting for a few moments without cares and worries with God.” ―Junayd
Principles of Retreat and Seclusion
Let us examine the principles of retreat and seclusion:
“Khalwah, retreat, belongs to the purified, while uzlah, withdrawal from the world, marks the people of union. The seeker needs to withdraw from his own kind in the beginning stages. Then, in the last stages, he needs to retreat in order to confirm himself in intimacy with God.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Retreat is a means of purifying the Essence. For those of you who have attended Gnostic retreats, we have many exercises to work with energy, to work with concentration, to work with imagination. These are our faculties that we develop in ourselves so that we can gain knowledge of the causes of our suffering, and so that we can gain intimate wisdom, experiential knowledge of our Innermost Being. As beginners, we work to develop purity, level by level, degree by degree, and it is important that if we have the time and opportunity, that we make the sacrifice in order to meet others, to learn from others, to share our own knowledge, our experiences, because this is a very beneficial influence upon the psyche. It can really give us a lot of strength to help us understand what purity is.
In the beginning of Sufism, many initiates practice retreat, but also the great masters, the prophets, learn to withdraw from the world. These are the people of union―very high levels of initiates. And while it is easy to read this verse as something physical, in a profound sense, as we have been reiterating again and again in relation to hermetic silence, this has to do more with a psychological separation, a distance from oneself with the illusions of the world.
The masters of meditation prepare for union with divinity through the heights of initiation. Who are examples of the masters of union? What does that involve?
Prophet Muhammad was in the habit of traveling to جَبَل ٱلنُّوْر Jabal al-Nur, the “mountain of light” in Arabic, where he would perform meditation retreat. He would leave for extended periods of time in order to really deeply practice introspection. While this is a physical and a literal history, which is very commonly known in Islamic circles, Sufi circles, more importantly for us, this is a symbolic teaching.
How do we climb the mountain of light: جَبَل ٱلنُّوْر Jabal Nur (because in Arabic, نور nur means “light,” or, the Hebrew אור aur)? And what is that light? It is cognizance. It is awakened perception within the superior worlds. It is intelligence. It is the awakening of the consciousness.
It is referenced many times how Prophet Muhammad was meditating on جَبَل ٱلنُّوْر Jabal Nur when he received his first teaching from the Angel Gabriel. Gabriel spoke to him in what we can say is an internal experience, an astral, a prophetic, superior experience of the consciousness. The Angel Gabriel taught Prophet Muhammad the Qur’an.
If you know the tradition of Islam, Prophet Mohammad was reportedly illiterate. He didn't know how to read and write Arabic, but historically there are some scholars who state that this is inaccurate, primarily because Prophet Muhammad was a merchant, and to make trade deals, he would need to know how to read and write.
But symbolically for us, what does it mean that the Prophet was illiterate? This is a very famous teaching within Islam, how an illiterate man became an illuminated initiate who was able to provide the miracle of the Qur’an القرآن, that beautiful scripture, “The Recitation” in Arabic. What is interesting is that in a spiritual sense, what this represents for us, is that we are all illiterate. We do not have the principles of divinity inscribed within our soul, which is represented through Kabbalah, the science of numerology, of numbers, of the Hebrew, but also the Arabic letters, because Arabic and Hebrew are Semitic languages that share the same roots. They have the same meanings, esoterically speaking, archetypically speaking.
Prophet Muhammad was able to speak the Qur’an as a miracle, to recite the teachings of divinity within him. But he only did that because he climbed the mountain of light. This is a symbol of what we call initiation, of the mystical, internal Gnostic work. To climb a mountain in the astral plane signifies that we are entering initiation, degrees, higher levels of consciousness. But of course, how does one achieve this?
This is beautifully allegorized in many of the names of this story. For example the word nur spelled in Arabic: ن nun, و waw, ر ra. Or, נ nun, ו vav, ר reish in Hebrew. It is a beautiful teaching, how the light of our consciousness emerges from נ nun. In Arabic and in Hebrew, this letter signifies a fish. Or better said, in Aramaic, the word nun is a “fish”: a symbol of the sperm and ovum within our sexual creative waters. That is where the light emerges. When you conserve that energy and transform it, you raise it up the mountain of your spinal column so that it illuminates your head. You can receive wisdom from Gabriel, or in Arabic, جِبْرِيل Jibril.
In the Nordic language, the runes, which have a profound relationship to these names, you find within the named גַבְרִיאֵל Gabriel, Gibur-ra-el. The Rune Gibor is a swastika, a symbol of a cross in motion that unfortunately was misappropriated by some very mistaken people during World War II and before. That is a symbol of the creative sexual power that circulates within the initiate as they are learning to work with these exercises: mantras, prayer, runes, sacred rites for rejuvenation, imagination exercises, concentration exercises, retrospection meditation―many practices that we use in this tradition and on our retreats in order to develop the soul.
Symbolically speaking, we receive the Word, the Verb, the divine, the Qur’an, the recitation, the perfect expression of God in us, when we learn to raise the light from our sexual organs up to our head. That is how we climb the mountain. That is how we overcome adversities, because if you study this symbol and this extended metaphor deeply, you find that climbing a mountain is very difficult, especially when it is very high―and the mountain of initiation is extremely high, very arduous, very difficult. But we achieve those heights when we are working with energy, with chastity, with introspection, with visualization, with serenity, with the Essence.
Prophet Muhammad was an alchemist. He knew the science of الخيمياء Alchemy: Allah-Kemia. He was married to his first wife Khadijah, whom he worked with sexual magic, his priestess, so that he could raise that light up his spine in order to receive what we call the Venustic Initiation within our tradition. He received the Intimate Christ in Gnostic terms. Divinity entered in his soul and it is symbolized by the Annunciation of Gabriel: how Gibur-Ra-El, the power of the divine, or we could say the Holy Spirit in Christian terms, inflamed his consciousness. It is the force of ? Ra, the solar fire within Egyptian mysticism and אל El in Hebrew, the Spirit, the Innermost, the Merciful: ٱلرَّحِيمِ al-Rahim. We can all receive our own wisdom, our own particular Verb, when we climb the mountain of initiation, which is something inside, internal.
We have to remember that in the Muslim mythology, the Muslim narrative, Prophet Muhammad was commanded by Gabriel to recite and he said, “I cannot.” Gabriel said again, “Recite!” And Prophet Muhammad replied again, “I cannot. I do not know how.” And finally a third time, “Recite!” And the Prophet said, "What shall I say my Lord? What shall I recite?"
This is a beautiful teaching of the three brains. We have an intellectual brain, an emotional brain, and a motor-instinctive-sexual brain. We may be familiar with the story of Peter denying Christ. It is very difficult to really develop these forces in ourselves consistently, practically, in order to really affirm divinity in ourselves. The mind fights, the heart fights, but in the third brain, the brain of action, if we are transmuting the sexual energy, working upon جَبَل ٱلنُّوْر Jabal al-Nur, the mountain of light, we achieve the synthesis and the real work of the path. It is how we learn to recite the Word of God, which is to really reflect the Spirit inside. Beautiful symbology, alchemical-Kabbalistic wisdom.
Retreats are helpful for deepening this knowledge, for learning the different meditative traditions, but also really defining ourselves, really practicing deeply.
Traditionally, many schools of Buddhism and many Sufis would abandon the world for months or even years. In our retreats, we spend a week. We have sometimes done more. The important thing is whatever time we can dedicate, the deeper our results will be, obviously. Very beautiful practice. It is for masters. It is for beginning disciples. It is for all students who really wish to deepen their knowledge. But of course, retreat as we've said, is a way to really confirm our intimacy with divinity.
Intentions for Retreat
When we enter retreat, it is important to really reflect on our intentions. Many misconceptions about retreat exist. People often want to get away from the world. We want to avoid the negativity of our neighbors, our co-workers, our friends, our spouse, or whomever. While true, we really carry the seeds of discord within our ego. Let us read a quote in relation to this from Al-Qushayri's Principles of Sufism:
“If the servant chooses to withdraw, his intention must be to separate himself from people so that they will be safe from his evil― he must not be looking to protect himself from their evil. For the first of these attitudes come from thinking little of one’s own ego, while the second comes from making oneself out to be better than other people. A person who thinks little of himself is humble, while a person who sees himself as better than anybody else is arrogant.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
So it is arrogant to think that we have to protect ourselves from the evils of other people as if we are saints, like we are martyrs, people who should not dirty their hands in society.
So what does it mean to be humble? To really think little of ourselves. To realize that with the ego alive, we are dangerous, negative, people, and learning to associate with other spiritually like-minded people can give us humility. It can give us faith, because we learn from the experiences of others. We share. We break bread together. We study together. We inspire one another, and we receive knowledge of a superior type, because there is a lot of energy being channeled there if the practitioners are really serious, are really dedicated, because everyone is like a part of a concert, really. Everyone has their own instruments that they play, and when they play in harmony, they create a beautiful, profound wisdom.
So, let's also remember that we should enter retreat because we want to become better people, not because we want to avoid others. The reality is that to think in this way is to proceed mistakenly. We have to learn how to protect other people from our own ego. That is why we enter retreat. We enter retreat because we want to sacrifice better for humanity. We want to become better suited for our Being, to purify ourselves so that we can prevent our own lower, carnal soul, nafs al-ammara, “the soul that inclines to evil,” from inflicting damage, from influencing others negatively.
The Rules of Retreat
So, retreat has basic rules. Let's read some.
“One of the rules of withdrawal is that whoever goes into seclusion must acquire the knowledge that makes his commitment to unity (tawhid) firm, so that satan cannot seduce him through the imagination. Then he should acquire enough knowledge of the divine law that he is able to fulfill his religious duties so that his undertaking maybe built on definite and sure foundations.” –Al-Qushayri, Al-Risalah: Principles of Sufism
The doctrine of unity is central to Islam. It is very profound, subtle, and sophisticated, and beautiful. This is a topic that is very misunderstood and confused by theologians and skeptics alike.
What is unity? In a perfect sense, the Being is unity. Our ego is a multiplicity. We know from Gnosis that our consciousness is trapped in multiple, conflicting, competing, desires. We have to free the consciousness and liberate it from desire, from the ego, so that it can reunite with divinity when it is pure.
The quality of the Essence is very unique and is a very specific flavor that can only be experienced again and again through repeated trial and error. We are not going to be perfect in learning how to discriminate our true nature from our false nature, because our desires are many, vast, and are constantly competing and fighting to steal our energy.
The Essence is beautiful action, as we have emphasized again and again. It has infinite virtuous qualities, like altruism, compassion, conscious love, chastity, happiness for others, inspiration, motivation, diligence, patience, endurance of suffering and ordeals, sacrifice for others at one's own expense, one's own pride, humility. And also, the severity and justice of the consciousness that knows how to weigh a situation with mercy and equilibrium, with splendor. There are infinite virtuous qualities, but they are all united by a single thread which is the continuity of perception, of consciousness.
This is very different from our desires, from our ego. Our ego in its multiplicity, is a fracturing, a dissonance, a sour taste within the mind. If we are really dedicating ourselves to separating from the ego, we begin to see more and more how egotistical states are very problematic. They produce problems. This is the multiplicity of the mind that is the obstacle and the enemy, and why we enter retreat, primarily because the ego in itself, again, conditions our potential.
In Islam, the ego and its multiplicity are the polytheists mentioned in the Qur’an. Or, الْكافِرُون al-Kafirun, the unbelievers, the infidels. All of our cravings, aversions, fears, wants, desires, etc., do not obey or believe in the will of divinity in us.
So how do we understand this dynamic?
We may read and learn and study how altruism, how giving is a very profound virtue, and yet, when we have the opportunity to do so, we examine our mind and we find that we don't want to donate, perhaps in a certain situation, to give of our time and energy. We feel resistance. These are the unbelievers. Or, we learn about compassion, empathy, conscious love in a situation in which someone is really criticizing us. We start to see that constant fluctuation and dynamic of anger, of resentment, of hatred, of pride, with all of its cacophony of thoughts and desires and impulses pulling in multiple directions. When you observe that in yourself, you really understand that we don't have any unitary will.
We may direct our efforts to promoting and fulfilling these precepts, and yet we find that our desires fight against us. This means that we are not really spiritual people. It means that we are infidels, because we have so much desire within, conditioning, egos, نَفْس nafs in Arabic.
If you really want to be sincere, we have to learn and understand what unity is. When you taste it, you will know it. It is a very clear, cognizant, vivid intense state of clarity, of perception, of altruism, of giving. It is intuitive action. It is right action. It dissipates discord. It brings harmony within situations and conflicts. It knows how to understand the solution to a difficult issue through the heart, not the intellect, not through debating or theorizing or intellectualizing what one must do, but simply knowing it and acting for the welfare of others.
Unity is a profound teaching. It is really the heights of realization. There are levels to understanding what unity is, the integration of the soul. But in order to really understand that particular state and quality on a consistent, experiential basis, we learn to work with the practices of our tradition, specifically by having knowledge of the divine law. This is the ethical conduct of the initiates, but also our religious duties, which is our exercises: the practices that we fulfill, such as works with concentration, serenity, or imagination.
It would seem that the Sufis are speaking badly about imagination, that Satan seduces one through visualization, because we have to remember that imagination is dual. It can be conditioned or it can be liberated. It could be negative or it could be positive, liberated, free. Our desires project through imagery onto the senses, seeking to fulfill their desires. But visualization practice, working with positive imagination: the ability to hold in one's concentration with vivid intensity, non-physical imagery is an essential skill we learn to master, because that quality of consciousness allows us to access the internal worlds.
This capacity to perceive non-physical imagery has to be done at will, not mechanically, not through associative thinking or daydreaming, mind-wandering, in which we have no control over what we see. The imagination that we speak of is very specific. By learning those practices we could really go deep in our work.
So as we have emphasized again and again, the practical foundations of meditation include shari'a, ethical conduct. This is something that we can learn. We read about it. We listen to lectures. We read scriptures. We do book studies. We talk about the teachings. We learn them. We gain an intellectual understanding and appreciation of the different precepts of religion as we have emphasized again and again, such as non-violence, non-stealing, sexual purity, charity, pilgrimage, such as in the Muslim faith.
There are even five pillars within Islam that constitute the divine law, practices that can help develop our potential, our compassion, our ethics, our kindness. This is different in different religions, but they all share the same root, which is how to work with liberated consciousness, how to curtail negative behaviors so that we don't infect our heart, our conscience. We don't make ourselves sick, spiritually, because people who are filled with hate, who live within an atmosphere of wrath, are very depleted of energy, and they suffer incredibly. They make others suffer, which is worse.
Silence and Insight
So divine law helps to curtail all of that. This is so that we can enter silence or samt, equanimity, serenity. When you learn to act ethically with precepts, you calm your mind, naturally. Through the work of self-observation and learning to respond to life consciously, to transform the impressions of life as they enter our consciousness, our mind naturally begins to settle, to become serene, to become calm. But this only happens when we separate from the mind. We look at it for what it is. We don't try to label anything we see, to justify it, or to hide from it. Simply look. Perceive what is in your heart, your three brains, your thoughts, your feelings, your will. This is how we gain insight, firasah in Arabic. This is clear perception. This is the faculty of imagination, visualization. It is the ability to see not with physical eyes, but with psychological and spiritual senses.
If I tell you to imagine an apple, you can see it. It appears in your mind. That is visualization. Now, insight or imagination, comprehension born from seeing, occurs when we learn to develop that capacity intentionally, not mechanically by hearing about some associative word like an apple and then you see it in your mind, but instead learning to cultivate the capacity to perceive with imagination, with different exercises, such as taking a candle, imagining the flame. Observe it. Look at the colors and the fluctuation of the flame, the wax, and then imagine it with clarity, in detail.
You can only learn silence and insight through practice. You can learn about the concepts, but it won't have any substance unless you have experienced it.
When you really develop silence and insight, serenity, and visualization or, concentration and imagination, the ability to focus serenely and to perceive it clearly in your consciousness, that is how you witness unity. This is التوحيد al-tawhid. This is witnessing the truth. This is samadhi, ecstasy, mystical experience. This is the unity and integrity of the soul, the integration of the consciousness. Literally, it is when the soul abandons illusion, the ego, even if for a few moments, in different levels of nature.
This can occur physically, but also in the internal planes, in the Tree of Life, in the different dimensions. We could be sitting to meditate and suddenly we start perceiving an experience, not with physical senses, but with the consciousness, in which we receive symbols and messages and understandings and dramas that we are both witness and spectator. We receive insight, or better said, symbols through our Being, through living dramas, allegories, that have to be interpreted with the consciousness.
When we learn to understand these messages, we really march in the path towards unity, unifying our consciousness. We do so through one-pointed will. We learn not to be distracted. Whatever you sit to practice meditation upon, whatever you focus your concentration on, don't think of other things. Don't get distracted. Renounce distractions, whether they are physical, energetic, through sensations or lights and sounds and mystical experiences, things that are really captivating and interesting but really are just temporary. Let them go. Don't be fascinated by what you perceive.
Also, do not be hypnotized by emotions, especially negative emotions, because we have a lot of that. We have to renounce negative feeling, but also the churning of thought, intellect. And by concentrating our willpower, and letting it rest in equanimity, with meditative equipoise, we can receive the light of unity. This is how you proclaim the Shahadah, “There is no God but God, and Muhammad” or any Prophet “is the Messenger of Allah,” the divine.
So unity is something that occurs in levels. That perfect unity of the Being has many qualities and virtues. It is infinite. We study the Tree of Life to understand all those dynamics in detail, the relationships between those principles, the ten sephiroth, the lower seven bodies, the trinities. Everything is a unity that expresses a multiplicity. So therefore, the bridge between monotheism and polytheism should be understood, because sadly, the exoteric public doctrine of Islam rejects many religions because they are interpreted to be polytheist. Many of them do not understand what Kabbalah is, that it is a map and structure the soul, the unity of God, how divinity expresses in levels. Or as the Qur’an teaches, “Light upon light!” (24:35)―level upon level of being. There are more rarefied levels of being and more manifest, concrete levels of being.
So, the Being is a unit, is perfected, is divine. We are multiplicity because we have egos. We are polytheists, whether we consider ourselves Muslim, Christian, Jewish, Buddhist, or whatever, Gnostic. We are infidels because we have the ego. We are fractured. We have no integrity, no unity of will. We have a multiplicity of wills. So, comprehend what unity is. Learn about that state of being, the perfection of your Innermost through experiences. Through that vision of the consciousness, you can see that really, in the depths of all traditions. They are all the same. They teach the same principles. Those are different archetypes and qualities of divinity expressed amongst the cultures and religions of the world. They all share the same roots.
The Essence of Seclusion
It is also important to remember that the essence of seclusion is more than just leaving society behind. It is an internal psychological work. It means to hermetically seal our energy.
People who waste energy never awaken. The question is, how do we waste energy?
Let us seriously investigate our life.
What types of activities drain us? What relationships, events, cyclical occurrences, behaviors, mechanical habits, tend to take away our vitality, our ability to really dedicate to spiritual practice? We have to learn to answer that question, personally, through reflection.
The question also becomes: how do we learn to seal ourselves, our psyche, from losing energy, whether it be mental, emotional, sexual, especially? How do we lose energy? How do we save energy? Let's examine some quotes that can help us understand this, from Al-Qushayri's Principles of Sufism:
“Withdrawing from the world does not mean going away from inhabited places. The essence of seclusion is to isolate blameworthy traits in order to substitute the divine names for them. Thus it was asked, ‘Who is the gnostic (arif)?’ and they replied, ‘A creature distinguished,’ that is, someone who appears to be together with people, but is inwardly separated from them.” –Al-Qushayri, Al-Risalah: Principles of Sufism
Separation is key. Do not be attached to your actions, to your desires, to what anger wants, to what vanity desires, to what greed clutches on to. Non-attachment does not mean dysphoria, in which we don't have a sense of orientation or self, meaning: one is disassociated in a clouded obscured, amorphous state. That is not what we are talking about.
Non-attachment is clarity. It is vivid attention. It is expansive awareness. It is the identity of our Essence with its virtuous qualities, the ability to act ethically with precision and with compassion. That is non-attachment.
We give. We act for the benefit of others, not being attached to what may happen. We give from the qualities and the treasures of our heart. This is how we save energy. This is how we transmute energy.
You take the sexual energy; you conserve it. But also we have to learn how to direct it with the Essence. When you empower your consciousness through pranayama and runes, especially alchemy, you learn to direct that force in an intelligent way. But if we do not save energy, we invest ourselves within desire, within nafs.
We have to separate from the ego in order to see it. This is what it means “to substitute blameworthy traits with divine names.” In Hebrew, we have a name called hashim, which relates to השם Hashem, “the names,” and you find this even in Arabic have the same pronunciation even. Hashim, Samael Aun Weor mentions, are the igneous particles of the consciousness, the energies of the psyche. When we perceive and not act upon negative states, egos, we learn to transform hashim within us, the names, the particles of the soul, which usually are trapped in ego, in desire.
So in Muslim mysticism, they emphasize that there are beautiful names of Allah, and this can be graphed in different ways upon the Tree of Life, which we have mentioned some correlations before, specifically such as with ٱلرَّحِيمِ Al-Rahim, the Merciful, which is Chesed, the Spirit of Kabbalah. The Compassionate, الرحمان Al-Rahman, can relate to Chokmah, Wisdom.
These divine names relate to principles and forces in us that we have to understand. When we learn to not invest ourselves within desire, we learn to substitute blameworthy traits with the divine names, with the hashim, the forces of God, so that you are cultivating a space in yourself that allows for meditation to exist, because when the mind is chaotic, you cannot meditate. If you are burning with hatred all day and you sit down to introspect, you are not going to attain anything.
Instead, curtail your negative habits. Seclude your psyche from attachments. The seclusion that we seek is internal. That is the beginning.
Inner Seclusion and Intimacy with God
Real seclusion, retreat, is internal. It is dependent upon our level of being. Our heart has to be secluded. It has to be separate from any ego, any naf, any desire. You cannot look to externals to know the truth, whether from teachers, from lectures, from scriptures even, from books, but from your own consciousness. That is how we really develop, and that is how seclusion, retreat, becomes fruitful, is with this basis, with hermetic sealing, with hermetic silence.
Let's read some quotes from Revelation of the Mystery, Kashf al-Mahjub by Al-Hujwiri that relate to these principles.
“It is related that [Al-Qarani] said, ‘Safety lies in solitude,’ because the heart of the solitary is free from thought of ‘other,’ and in no circumstances does he hope for anything from mankind. Let none imagine, however, that solitude (wahdat) merely consists in living alone. So long as the Devil associates with a man’s heart, and sensual passion holds sway in his breast, and any thought of this world or the next occurs to him in such a way as to make him conscious of mankind, he is not truly in solitude; since it is all one whether he takes pleasure in the thing itself or in the thought of it.” ―Al-Hujwiri, Revelation of the Mystery
So we can be in retreat but occupied mentally with other things. We have to avoid associating anything with Allah.
It is a very beautiful teaching with Islam. The Qur’an teaches we should not associate with anything other than God, but how do we associate with anything other than divinity? That is when we are distracted. Remember that Al-Wasiti said, "The greatest form of worship is watchfulness in the moments," primarily because we don't learn to associate with anything other than Him. Meaning, don't get lost in thought, with thinking. Do not be distracted. Instead, enter silence, concentrated.
“Accordingly, the true solitary is not disturbed by society, but he who is preoccupied seeks in vain to acquire freedom from thought by secluding himself. In order to be cut off from mankind one must become intimate with God, and those who have become intimate with God are not hurt by intercourse with mankind.” ―Al-Hujwiri, Revelation of the Mystery
So we can be solitary or unitary in our consciousness but involved in the world. We cannot enter real retreat if our mind is always preoccupied with other things, and where we are at or what we are doing.
Intimacy with God occurs in levels. We gain intimacy with divinity in accordance with our level of being, through our efforts, our practices. These are different experiences we can have and levels upon the Tree of Life. These are levels of remembrance, levels of witnessing, whether in dreams or in meditation.
Two Kinds of Seclusion
There are some points emphasized by Ibn ‘Arabi in The Adornment of the Spiritually Transformed which reiterate the points we have made. There are two types of seclusion: internal and external. These are both very valuable to know and it is important to know the relationship between them. Ibn ‘Arabi states:
“Seclusion leads to silence for man, since one who withdraws from human company has no-one to talk to, and that naturally leads to silence of the tongue. There are two kinds of seclusion: firstly, the seclusion of the aspirants (murīdūn), which consists of not associating physically with others; and secondly, the seclusion of the verifiers (muhaqqiqūn), which consists of having no contact with created things in one’s heart: their hearts have no room for anything other than the knowledge of God, exalted is He, which is the witness of the Truth in the heart that results from contemplation (mushāhada).” ―Ibn ‘Arabi, The Adornment of the Spiritually Transformed
So the seclusion of the aspirants has to do with not being around a lot of people. It is even good on retreats to practice silence physically. On some of our retreats, but also in many others that I have attended amongst different Gnostic groups, have beautifully implemented silence of the tongue. So we could be surrounded by other students or teachers in this tradition eating and dining with people, but not talking physically.
Of course, this is very difficult because, obviously, when you are with a group of Gnostics, you want to share and learn and commune with your brothers and sisters in this path, but there is something very valuable about learning not to talk physically. You begin to understand and perceive in yourself your different egos, which want to socialize or be funny or be impressive, to look really spiritual amongst others, to really show off. These are things that we can see in ourselves if we practice this, and this is the value of physical silence, the seclusion of the aspirants.
But what is even more beautiful than that is the seclusion of the verifiers (muhaqqiqūn). What does it mean to verify? It means to know from experience those mystical states in which we don't have any contact with creative things in our heart. Our heart is not focused on anything else but their quality of remembrance of the Being. There is no other room except knowledge of God, and this results from mushahada, which means “contemplation, witnessing, meditation.”
Examine your heart when you sit to practice. Be sincere. Is your mind thinking of other things? Is your heart churning with emotion? Is your impulse to do anything else but meditate? Are you preoccupied with anything other than the knowledge of your Being? It is something only you can evaluate. Only you can really know.
Three Motives for Seclusion
In synthesis, Ibn ‘Arabi states that there are three motives for seclusion. Let's examine these in depth:
“The people of seclusion have three motives: (1) the fear of the evil of other people affecting oneself; (2) the fear of one’s own evil affecting others―this is a higher perception than the first, as in the first case one thinks badly of others, while in the second one thinks badly of oneself, and thinking badly of oneself is better since you are more knowledgeable of yourself…” ―Ibn ‘Arabi, The Adornment of the Spiritually Transformed
Al-Hujwiri made the same points that Ibn ‘Arabi is emphasizing. This is very common knowledge among Sufis.
“(3) the preference for the company of the Master from the Sublime Assembly―the most elevated of men is one who parts from himself out of preference for the company of his Lord.” ―Ibn ‘Arabi, The Adornment of the Spiritually Transformed
Seek company of the divine prophets through your experiences. Specifically, learn to project into the astral plane. Awaken your consciousness from dreams. Learn to consult with your inner God, who has all the knowledge that you need to rectify any issue.
Divinity is wise. We can go upon the [Glorian Publishing] forum and ask for help for certain issues. Really, the most that instructors can do is really teach how to practice, primarily so that people learn to become independent.
Learn how to receive help inside, to seek company of God. Divinity is a much more profound intelligence and wisdom, really, than any physical person can provide, so learn to practically experience this for yourself. Verify for yourself through dream yoga.
“One who prefers seclusion to the company of others prefers his Lord to that which is other than Him. And no-one can know what gifts and mysteries God showers upon the one who prefers his Lord.” ―Ibn ‘Arabi, The Adornment of the Spiritually Transformed
So what are these gifts? These are samadhis, dream experiences, astral consciousness, wisdom from the mental world, from the Buddhic world, from the Nirvanic worlds, from the heavenly world, the جنّة Jannah, the superior dimensions. No one could really measure their infinite profundity, their expansiveness.
“Seclusion never happens in the heart unless the heart feels an estrangement from that which one is separating from, and an intimacy with the One with whom one is secluding oneself, which is what drives one into seclusion.” ―Ibn ‘Arabi, The Adornment of the Spiritually Transformed
So the question is, what is our قِبْلَة qiblah?
We have mentioned before that in mosques, they have a niche within the walls pointing towards the Middle East, towards Mecca, towards the Kaaba, the holy stone. One prays in that direction, قِبْلَة qiblah, when one is in deep prayer within the tradition of Islam.
Esoterically speaking, قِبْلَة qiblah has to do with your concentration.
Upon what do you concentrate?
What is the quality of your concentration?
Is it sustained for long periods of time, or is it spotty? Sometimes attentive, sometimes not?
Are there more degrees of attention or less degrees?
Are we more inattentive than we are attentive?
قِبْلَة qiblah really has to do with the quality of our concentration in our prayer. The more sincere we are and analyzing our level of being and focusing on the object of our concentration, of our dedication, will determine what we are focused on, will determine our trajectory.
For most people their قِبْلَة qiblah is in television, movies, TV shows, violence, extortion, crime, etc. Therefore, what is our قِبْلَة qiblah? What is our motive? What is our center of gravity? Because Samael Aun Weor mentions that we have a psychological center of gravity, which is typically in the ego. We have to develop a permanent center of gravity within the Essence. This is our قِبْلَة qiblah. So, examine that. Meditate on that. What do you more focused on in life? What do you contemplate more than other things? What is your focus, whether physically or in your mental states, especially? Examine the relationship.
What is real silence?
Spiritual retreats have often been silent with the exception of instructions and directions during meditation. This helps us to curtail negative internal chatter, to force the practitioner to be aware of oneself in relationship with the world or with others. Many people enter retreat and while silent with the tongue, continue to chat very loudly in the mind, commenting on everything one sees.
Let's look at what Ibn ‘Arabi has to say about this in his Adornment of the Spiritually Transformed:
“Seclusion has no need of the extra condition of silence, as silence is necessarily included within it, insofar as it is silence of the tongue. As for silence of the heart, seclusion does not necessarily lead to it, since one could converse with oneself about other than God and with other than God, exalted is He. This is why we have considered silence to be one of the pillars (arkān) on the Way in its own right.” ―Ibn ‘Arabi, The Adornment of the Spiritually Transformed
So how often does our mind wander? This is something we should evaluate and examine. Reflect on this quality of being, how attentive you are, because our internal chatter tends to be very focused on specific psychological songs.
Many people, when they drive their cars or listen to the radio do so by listening to music or favorite songs. Some people even have a very specific unchanging order. They have a music playlist, whether on their iPhone, iPod, whatever it may be. And so, while we may listen to music or not, everybody has a psychological song.
What is a psychological song? It is our narrative that we tell ourselves. It is our life story. It is our epic Mahabharata, our own tale in which we are the great center, the protagonist, the hero, the martyr, upon which all of our circumstances gravitate. We tend to tell ourselves that we are wronged, victimized, blamed, whatever our particular idiosyncrasy may be. We are the great hero, while everyone else is the villain. We were right, but we were wronged, etc.
We tend to repeat our own song like a broken record. And of course it is going to be different for each person. For some people, it may be self-pity, feeling inadequate that they can succeed in life, that they have always been cheated, lie to, abused, etc.
Some people sing songs of vanity that they are always great, they are wonderful, and that people don't appreciate their integrity or compassion or altruism, whatever it may be.
We repeat our songs, even if no one wants to hear it, because in honesty, everybody else has their own psychological song. Everybody sings their own tune, so to speak.
Internal chatter, this psychological repetition of mental verbiage, has to be curtailed and ended. You don't do it by pushing the mind away or telling the mind to shut up. When you learn to observe and separate from the mind, it starts to calm. When you observe the mind and it is talking at you and chattering, but you are not giving into it, you are not feeding it, you are learning to enter silence and seclusion―real retreat.
So you could be physically at your job but learning to really enter, psychologically, an attitude and a space of meditation and retreat. This is really the foundation and the key. Separate from the mind. Self-observe your thoughts, your feelings and your actions. Stop giving your energy into desires, conditions of mind. This is because in solitude even, we have a lot of negative egos, a lot of painful temptations. When we are alone, we are by ourselves, oftentimes the worst egos emerge. This is why Samael Aun Weor stated the following in Treaties of Revolutionary Psychology:
“It is indispensable to observe oneself when alone in the same manner as when associated with people.
“Very different “I’s,” very different thoughts, negative emotions, etc., present themselves when one is alone.
“One is not always in good company when alone. It is just normal, very natural to be very badly accompanied when in complete solitude. The most negative and dangerous “I’s” present themselves when one is alone.
“If we want to transform ourselves radically, we need to sacrifice our own sufferings. Often we express our sufferings in articulated or inarticulated songs.” ―Samael Aun Weor, Treatise of Revolutionary Psychology
I am pretty sure that most people, after a while, get very tired of listening to the same tune. But ironically, in our life experience, this is not true.
We sing our songs how we are victimized and harmed and blamed and betrayed, whatever it may be, whatever our tendency is, whatever egos we like to feed most of all. We have to examine what that chatter is, what that language is, what the results are, because if you invest your energy in defeatism or vanity or whatever it may be, we don't change the situation.
We have to learn to sacrifice our own sufferings. Give up pain. Give up our attachments to pain, to egotistical states. Let's not express our suffering so much. Obviously, if there's something really traumatic and difficult, it is good sometimes to talk with people, especially when we need guidance, but that is something you have to evaluate on your own.
So it is important to remember that, like animals, our culture has us domesticated, very well-trained. We are taught to adopt behaviors and beliefs and ideologies that are contrary to our spiritual nature. These are simply beliefs, attitudes or perceptions of how life is that really don't have any basis. This is the reason why our society and our world is such a mess, because people believe reality to be a certain way. However, they don't really have any basis in experience of the consciousness.
Because we have different beliefs that conflict with reality, with our experiences, with each other, we suffer. This is because the egos of different people sing their psychological song. Everybody thinks that they are the victim. Simply look at different conflicts throughout the world where everyone, both sides of different issues, say that they are the victim, not the perpetrator. So they justify their behaviors, and likewise, we too justify everything we do. And this is the problem. We sing our songs articulately or inarticulately to ourselves. This is something that keeps us very asleep. So, it’s something to consider.
The Witnessing of Unity
What is the witnessing of unity? Some profound teachings from Ibn ‘Arabi, al-Sheikh al-Akbar, who is considered the greatest of Sufi teachers, he emphasizes some points that we have mentioned already, but which I'd like to emphasize here:
“One who makes seclusion their practice grasps the mystery of the Divine Unity (wahdāniyya). In terms of knowledges and mysteries, this brings to him the secrets of the Uniqueness (ahadiyya) insofar as it is a quality. The true spiritual state of seclusion, whether it be that of the seeker or the verifier, is to be transcendent of all attributes.” ―Ibn ‘Arabi, The Adornment of the Spiritually Transformed
So what is the uniqueness? This is الأحد al-ahad in Arabic, the unity. Or this is where we get the Shahadah, where we declare the unity of God:
لَا إِلَٰهَ إِلَّا ٱللَّٰهُ مُحَمَّدٌ رَسُولُ ٱللَّٰهِ
la ilaha Illallah Muhammadur rasulullah
There is no God but God and Muhammad is his Prophet
This is paralleled within the Jewish tradition by the Shema.
שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד׃,
Shema Yisrael Iod-Havah Elohenu Iod-Havah Echad
Hear, O Israel: the LORD is our God, the LORD is One
…الأحد Ahad in Arabic or אֶחָֽד Echad in Hebrew, unity.
What does it mean when we are a verifier or seeker to experience the spiritual state of seclusion? It means to be transcendent of all attributes, meaning: egotistical qualities. We have to give up our identity as an ego. To experience the clarity of the Essence, we have to be selfless. Again, not from a state of dysphoria, of obscuration, of mental dullness, of confusion, but a state of awareness and attention and the identity of the consciousness.
Let us continue:
“The highest state of seclusion is retreat (khalwa), for it is a seclusion within seclusion, and its fruit is stronger than that of ordinary seclusion. One who makes seclusion his practice must have certainty regarding God, exalted is He, until he has no thought that will distract him and take him beyond the confines of his seclusion. If he lacks certainty, then let him prepare himself to be strong enough for seclusion, in order that his certainty may be strengthened by what is revealed to him in his seclusion.” ―Ibn ‘Arabi, The Adornment of the Spiritually Transformed
So we have talked previously about what certainty is: اليقين Al-Yaqin.
There are three forms of certainty within Islam or Sufism:
Knowledge of certainty means we understand the teachings and the scriptures, the doctrine, the wisdom, from the intellect. But the seeing of certainty has to do with when we experience these truths for ourselves, through personal, living knowledge, not through belief or from reading a book, from listening to a lecture, from reading a scripture. It is what we know through experience, through facts.
The truth of certainty has to do with when we really receive wisdom from God. We receive visions and insights from divinity that are indisputable, that are factual, without illusion, without question.
This is how we really make use of seclusion. We have to have certainty of the practices. Obviously, if we don't really understand what these teachings are about and we try to enter retreat, it can be very difficult; obviously, learning it for the first time. So we need to have some kind of development or understanding of the teaching so that we can really go deeper.
By understanding the science and the method of the practices of meditation, we have no thought that will distract us and take us beyond the confines of our seclusion. Meaning, we don't really get lost in the practices. If we lack certainty, then let us prepare ourselves to be strong enough, meaning, in this case, some meditation retreats practiced by the Sufis were very extensive, very long, very arduous, not really recommended for beginners. If you come to one of our retreats, you'll find that we have it pretty easy compared to many of the traditions, especially.
“There is no other way. This is one of the firm preconditions governing seclusion. Seclusion bequeaths knowledge of this world (dunyā).” ―Ibn ‘Arabi, The Adornment of the Spiritually Transformed
So, we gain knowledge of the world, our ego, through meditation, as we have explained in relation to retrospection meditation especially.
So in synthesis, I'd like to relate to you and provide to you a resource: a retreat schedule that you can adopt. You don't have to use it strictly in this manner. It is simply a guideline that you can use, that you can modify at will to help really deepen your spiritual life.
It is divided into morning, noon, and evening practices―some simple time frames that you can use if you have the time and the energy and the dedication to do so.
If you look at these links, you'll find different books or practices, references, resources that you can study in relation to these exercises, whether from our own Gnostic Meditation course or Meditation Essentials, the Nordic Runes, working with energy, the seven vowels, recitations at dawn, specifically, when we invoke energies of divinity, of Christ, through mantralizing, performing prayers through the Nordic yoga. Also, there is time for lectures and scriptural study―free time, of course, but also sacred rites of rejuvenation, dream yoga, Jinn practices, etc. I won't go through all of this in detail, but you can use this resource to help you if you are willing.
Recommended Sources for Meditation and Spiritual Practices
Alchemy Techniques for Married Couples
Dream Yoga Exercises
Mantras and Prayers for Protection
Meditation Courses and Resources
Pranayama for Single Practitioners
Sacred Rites of Rejuvenation
So in synthesis, it is important to understand what seclusion is. To synthesize everything we have stated, the most important principle is that if you want any type of meditation or retreat to be effective for you, learn to cultivate a space of serenity and insight. This is something that you can only do through daily consistent discipline, moment to moment awareness.
I would like to open up the floor to questions.
Questions and Answers
Question: What does it mean to sacrifice our own sufferings if you want to transform ourselves?
Instructor: Oftentimes, our pain is self-chosen, to quote Khalil Gibran in his poem The Prophet. We like to waste energy. Oftentimes we have a problem in life, a situation, and it becomes very difficult to resolve. We don't see a solution. We see that we are in darkness. We have a lot of uncertainty, a lot of pain. But stewing in the filth of our mind, by letting ourselves boil in the heat of our own negative emotions, it is not going to resolve the problem. When you give your energy unnecessarily into wrong mental states, we deepen our suffering.
Instead, it is better to step away from the problem, to separate from it, to separate from the mind, to not give your energy to negative emotion, because in reality, negative emotions are very infectious. They make ourselves sick. They make other people sick.
So you have to consider that if you are very upset with a problem, it is not going to be easy to resolve it if your mind is clouded. Therefore, we must sacrifice our sufferings. Meaning, if you're in a lot of pain and you feel like you want to just vegetate, to vacillate, to not act in a situation, to not respond in any way, to not really introspect in yourself, it can be really useful to spend that time to practice.
Sometimes, if we are in a negative emotional state, it can be very difficult to meditate. Therefore, we could do something like runes, prayer, pranayama, walks in nature, some exercise to distract our mind from the problem, and we can learn to invest our attention in a worthy cause, which is the transformation of our pain.
When I have been in very difficult, moral, ethical suffering in relation to different problems in my life, I have deepened and intensified my practice. I remember I worked at one job that was very difficult. I had a very hard time transforming the negative emotions of my clients, and I was suffering a lot because I felt inadequate to really help them. So what I would do is, when I was in a lot of pain, I would do hours of runes. I mean literally, one to two hours, sometimes even more. I would really dedicate myself to spiritual practices so that I can stop or cease my own suffering. By providing good energy into my psyche, I was able to calm down and to face my problem with equity, with clarity. This is just one method we can use.
Use the practices in our tradition that can help you, whatever is going to resonate most with you that helps you ease your pain so that you can really focus on what's important. If there is something you can't change that you are suffering about, then why suffer about it? There is no solution. But if there is a solution, then you can act effectively to change it. This is how we sacrifice our pain, because pain is not necessary. We don't have to churn in the mud, so to speak.
Question: When I am doing a concentration imagination exercise, is it okay to mantralize at the same time to clear the mental chatter, like AUM?
Instructor: Yes, it takes some skill. You know, obviously a mantra like Aum is very useful for charging our psyche with good energy. Now, if you are concentrating on the mantra, that's really good. But also, you can visualize light and energy in your heart, especially. So those can go hand-in-hand.
There are different dynamics to different practices, different mantras. Some mantras are provided with certain visualization exercises. So I recommend that whatever practices you are doing that, you know, you really fulfill them with fidelity, whatever those stipulations are in the writings of Samael Aun Weor, but if you do the mantra AUM or OM, you can visualize light in your heart, concentrate on the vibration of that mantra.
So when you perform a mantra, it is not merely just saying or reciting some sounds, but it is concentrating on the energy. It is visualizing that force in you. It is developing your focus, your perception. It is a very dynamic thing.
Question: The next question is, I try to imagine my inner Father or my Monad as a tremendous light that descends from the heavens above. Is there a more accurate vision like the light descending from the crown of the head?
Instructor: There are different visualizations. The best visualization practice is going to be any state or experience you have had internally. For example, in many cases I have meditated on my Innermost, mantralizing while imagining my Being, remembering my inner God as I perceived Him in the astral plane, even beyond.
You can visualize the Father as a light in the heart. You can even visualize that energy descending from your crown to your body. In certain runes like the runes Tyr and Bar, work like that. You are invoking the Divine Father to enter your head as you are bringing your hands downward, mantralizing the vowels Tyr, and then Bar.
So different practices have different orientations, but the important thing is that follow your intuition, what you need to work with. You can imagine a light in your heart, the mantras like O or Om, etc., but also you can imagine the light descending from the crown of the head, especially with certain mantras like INRI or the practice with Ares, if you studied the book Practical Astrology [Editor's Note: See also the mantras INRI, ENRE, ONRO, UNRU, ANRA for developing the chakras].
Question: One of my biggest temptations has been my ego constantly pushing me astray when it comes to furthering and deepening my practices. What is the best way to supplicate the higher forces to help develop will? Sometimes, conjurations work well for me, but sometimes I feel that I fall and allow my intellect to remove me from it and I fall back again into not intensifying my work and developing my will.
Instructor: I find some of the best practices for developing willpower are the runes, especially the Rune Dorn. You can stand facing towards the east when facing the sunrise or early morning hours are good for this. Place your heels together, left hand on your left side, right hand on your right hip. Pray to your inner Being to grant you the will of Christ.
Do the mantras: TA TE TI TO TU. You prolong them. Feel the vibration of those forces in you. Pray to your Divine Mother Kundalini and the Holy Spirit to empower your Essence so that it can fulfill the will of Christ.
Remember, in the story of Prophet Muhammad when Gabriel said, “Recite!” and Prophet Muhammad said, “I can’. I don't know basically how to read and write,” and Gabriel said again, “Recite!” and he says, “I do not know how,” and then the third time, Gabriel said, “Recite!” and then Prophet Muhammad said, “What shall I recite my Lord?” This is precisely a symbol of what you are talking about: how in the path we struggle to really fulfill divine will. We struggle in our practices. We feel that we are disconnected.
You can work at the Rune Dorn, especially. That is how we recite the word of divinity so that we can receive blessings from divinity above, from Gabriel, Gibur-Ra-El: our own Spirit.
You can work with the vowels or any of the seven runes, especially, for as long as you need. An hour or more if you need to. That is a very great way to energize your practice, to give you a lot of force to do other things as well, to meditate profoundly.
Question: Do you believe people can pull energy from one person to another?
Instructor: Personally, I don't believe that. It is something that I know from experience. We call those people witches, sorcerers, black magicians. They steal energy from people because they cannot create on their own. They reject the Holy Spirit, the creative power of divinity within sex. They don't learn how to cultivate their own energy, and because they are vampiric, they need to thrive off the psychic energy of others. And there are many ways that they steal vital energy from people. This is why we learn practices of conjurations and prayers to protect ourselves. You can study our lecture called Basics of Spiritual Defense on our website, especially the course Spiritual Self-Defense to learn how to protect yourself.
Question: Sometimes one feels strong when around worldly activities, such as dealing with problems and traffic, but sometimes it all seems unbearable and one feels an urgent need of solitude. Do you find this fluctuations to be normal on the path to total inner silence?
Instructor: Yes. Obviously, you have to gauge your own level of being and your needs. It can be very difficult to be around the cities for a long period of time or to be in difficult situations. This is why people enter retreat in different traditions. When we are depleted of our energy, we feel like we need to recharge. It is good to go out in nature and enter retreats or practice with like-minded people so that we can gain more force. So yes, there are periods in which it is very difficult to walk this path. It is very normal. The important thing is that we are consistent with our practices and that we can make sacrifices so that we can practice more effectively, but also get out of the world, or better said, get out of the hustle and bustle of our modern society.
Question: Thank you for this series of lectures on Sufism. Would you please introduce a few books that I can fundamentally learn more about Islam, Sufism, and contemplate and understand the link between Gnosis and Sufism? As a Muslim, I know that there is a root. All mysticism should direct to the same point. Any recommendations or suggestions would be helpful in this regard.
Instructor: So probably the best book to understand the heart of every single religious tradition is The Perfect Matrimony by Samael Aun Weor. He explains some points in which the mysteries of alchemy and sexual magic that he teaches so openly, is represented within Islam and Sufism, especially. He makes some comments in certain chapters about the Muslim initiates, especially. That's the best book that I know of that really explains the secret key within every tradition, especially Islam and Sufism.
Once you know the writings of Samael Aun Weor very deeply, especially that book, as well as The Mystery of the Golden Flower, you can pick up Sufi manuals of retreat and spiritual practice and understand what they are talking about. Some Sufi texts that I really recommend besides the Qur’an, especially, are Revelation of the Mystery by Al-Hujwiri, Principles of Sufism by Al-Qushayri, and The Stations of the Sufi Path by Abdullah Ansari of Herat.
If you want, you can email us and we'll send you a link to those texts. But if you look at the PowerPoint presentations, the PDFs that we are going to upload to our website, you'll find that we have constant references to these three books, especially those three Sufi texts. They are Persian Sufism, the best of Sufism, especially. Samael Aun Weor states in The Perfect Matrimony that the best of Sufism comes from Persia. So it is a very deep statement. I recommend you study those texts, especially.
Question: I recently have been struggling with pranayama. When I do it for over five minutes, my body jitters. It feels very uncomfortable. Do you recommend walking for a while before pranayama?
Instructor: Yes. It could be really good to do that. You might want to get some exercise, especially, primarily because when you start to work with your creative energies, your whole chemistry changes, literally. Your body and processes fluctuate, change. Personally, since practicing transmutation, I have experienced many changes, even in my appetite, my ability to engage in heavy work, even manual labor―you know, getting a lot of strength from the creative impulse.
Sometimes, in the beginning, it can be very difficult to adapt to the vibrations of the sexual energy. They are very powerful. Sometimes with pranayama, we can feel very charged to the point that we become jittery, like you are drinking a very big cup of coffee or an espresso. So, I recommend do short practices. You know, get some physical exercise, especially. Maybe even walk in nature if you can. Ham-Sah is very good for when you are walking out in the middle of the woods, if you have the opportunity. I like to do that when I take a long hikes since it helps me to keep my body and blood circulating, but also circulate the energies as well. Or you can practice in more short spurts. If you feel that you are getting uncomfortable, take a break, but later jump back into the practice so that you can acculturate your body. Learn to make your body adapt to that inward and upward flow of force.
Question: Also, this person said that I feel the energy to be overwhelming. Do you recommend cutting down on meat?
Instructor: Yes, if you find that you have too much fire (the Tattva Tejas from The Panchatattva Ritual) and it is difficult to control, cut down on meat. Limit your meat intake. Sometimes a change in diet can help with that.
Question: When you are in a state of remembrance of the Being, do you put your attention on your heart, breath, or imagine something?
Instructor: Remembrance is a very profound and beautiful quality that is very dynamic. This is something that we are going to dedicate an entire lecture to in this course within the coming weeks.
When you are remembering your Being, when you are self-observing yourself throughout the day, you should be aware of your pineal gland, especially. This is the seat of the soul. This is where we look out into our external world, but also our internal world.
Remembrance of the Being is also a quality of the heart. You are observing from your third eye or the pineal gland, especially, introspecting within and perceiving within your internal states in relation to external events. So you are perceiving through the senses, but also you are exercising your internal senses, your psychological sense of understanding thought, feeling, and will.
Remembrance, more importantly, is a quality of your superior emotional center, and this has to do with emotions that are very subtle and pure. Obviously, in the beginning we struggle to understand or taste that state, but is something that you can learn to cultivate by doing pranayama, working with breath, in which your body settles. Your mind settles. Your imagination clarifies.
You can sit down in your practice of visualization, but also mantra, pranayama. You are concentrating on your breath and you are visualizing the energy flowing in you. In this way, you are remembering your Being. You are becoming aware of the energies of God in you and how they flow inside. So this is dynamic. This is a very integral process.
We sometimes teach these practices in different ways because people have different needs and also because the capacity of the consciousness is very broad and spatial. It is vast. When you get adept at imagination exercises and remembrance of divinity, you can learn to focus on your breath, your heart, your third eye, and your body at the same time. But in the beginning, it could be good to focus on one or the other, so that you have enough stable concentration to focus.
Sometimes focusing on the breath is enough. It is very easy to do that with practice and it is difficult in the beginning because we haven't been trained yet. So whatever exercise you adopt for concentration, it could be very good to simply focus on your breathing with pranayama or do an imagination exercise such as the candle, or mantralize the vowel O. Be aware of your breath, but also imagine a light in your heart. These are all states of remembrance.
When you are really focused, when you are really in prayer, you are obviously going to be engaging different practices throughout the day, but the most consistent practice in the state of remembrance is self-observation, self-remembrance. You do that by focusing on your pineal gland, but also learning to respond to life ethically. Remember your heart, your conscience.
Question: Regarding laziness, I sometimes feel I have so much energy to practice, to read, to contemplate, etc., etc., but some other time it happens that I have not much energy to do the practices, although deep inside I feel so much need to practice meditation. What is your opinion about this so much back and forth?
Instructor: It is the ego, the resistance of the mind. Our desires know that their life is threatened through this spiritual work, and so we face resistance of the mind. We know what is best. We know what we need to do. We feel the inquietude in our heart to practice deeply. However, because the ego knows that through these exercises it is going to be eliminated, it fights. We feel laziness. We feel depleted. We don't feel enthusiastic. We feel uninspired, etc. That is because the mind. Our own inner satan knows that its life is threatened. And so it challenges us at every step.
The solution is to comprehend where that laziness is coming from. Look within to see where it is in you and what activities your mind avoids. Sometimes not being inspired has to do with a lack of energy. This is why I like to do runes, especially. They give you a lot of force, a lot of power. They can push you to really meditate deeply, which is why we emphasize those practices again and again in this course, but also especially in our resources in this lecture, especially. You know, sometimes the way to resolve the problem is to put more fuel in your car. If you want to drive to a certain destination, you got to fuel up. You do that with working with the creative energies. That is how you are going to have the strength necessary to overcome obstacles.
Question: Must all runes be performed with a specific accompanying physical posture or can vocalizations be made like mantras while seated in a meditation posture?
Instructor: There are certain mantras that you can do on your own when you are seated, but the real benefit of the runes is that they are engaging forces in nature as a result of our physical position. They are a form of yoga, and when combined with prayer, concentration, awareness, attention, and remembrance, we learn to cultivate energy in our body, in our mind and heart.
Question: Also, where can I find the best description or perhaps video instruction about the runic postures and mantras? And also I am finding the runes that are paired with others?
Instructor: There is a video on Glorian Publishing’s website that show the seven vowels, especially. That is one of the primary practices we do, but perhaps in the future we will have other instructional videos that teach how to do all the runes. That would be something very useful for people, I think. The best way to perform the runes is as described in The Magic of the Runes by Samael Aun Weor. That book explains how the runes are paired, which practice has to do with what, and how to do them in very clear and simple directions.
All religions and mystical traditions that teach meditation always emphasize the need for a very difficult principle: renunciation. However, like striving or holy war within Middle Eastern mysticism, renunciation is very misunderstood.
Renunciation is typically recognized as giving up material possessions, abandoning society, in order to pursue a life of spirituality, seclusion, introspection, inner peace. In the Gnostic tradition we are very different, distinct, when we use this term. We emphasize that true renunciation is a psychological attitude. It is non-attachment, regardless of one’s material possessions, one’s external life. The truth is we can be physically very wealthy, and yet be true renunciates, or extremely poor and very attached to this world.
Renunciation is a state of being. It means to be perfectly sealed within oneself, to not waste any energy of the psyche, and this is really important when we talk about the principles of meditation, specifically because in the path of striving, we are learning to concentrate, to focus our will, our attention, to remember the presence of divinity at all times, without exception. It is impossible to do this if we do not give up bad behaviors, activities that drain us, attitudes and desires that create conflict, agitation, impatience, and a lack of presence with where we are at and what we are doing.
We have to save energy, and this is really important, this is essential. There are many people who practice meditation, but who do not renounce behaviors and activities that produce pain. When we invest ourselves into anger, into resentment, into pride, and especially lust, we basically have no energy left to experience reality, the Truth within ourselves. It is impossible to experience the divine, al-Haqq, the Truth, our Innermost Being, the divine, if our mind is afflicted with cravings, with desires, with attachments.
All of this obscures our perception. These are conditions of mind we have been emphasizing again and again. This is the lower soul, نَفْس nafs, which in the Gnostic tradition we denominate ego, or egos, that multiplicity of conflicting and contradictory desires and selves which all strive for dominance in our interior. So long as we do not renounce negative thinking, negative emotions, which are so problematic for humanity, and negative actions, we cannot know the Truth, and this is precisely what we want in Gnosis.
In any mystical tradition, we want to know divinity to have experiences, to know the truth of heavens, hells, the soul, of God, of masters, angels, prophets, Elohim, gods, buddhas, whatever we want to call those beings who were once like us, who in reality reached those heights of attainment because they renounced the ego, the self, conditioned psyche. Those beings are perfect, but the reality is that they were once like us, and we have that potential to be a pure perfect expression of God, to really know divinity from personal experience, not from belief, not from accepting a dogma, but from facts, from witnessing the truth within oneself, one’s experience, one’s consciousness.
How do we know that desire leads to suffering and that this is the reason why people do not have any knowledge of the Innermost, of God, of the Being, of الله Allah, whatever name we want to give to our divine source? The reality is that people spend their entire life chasing after desire. We are told by society to fulfill our passions. And it is interesting, we think that following our dreams, our passions, is what will lead us to a plateau of eternal happiness, a vague and amorphous heaven that has no grounds in experience. If we spend our lives chasing after passions and desires, which is really egotistical, if we are serious and analyze our own psyche, we find that these elements do not produce any type of cohesion, integrity, and divine knowledge.
The word passion, even in the literal sense, can refer to the Passion of Christ or the Master Aberamentho within the Gnostic tradition. Really the term passion means “suffering.” So when people tell us follow your passions, follow your desires, follow your dreams, we are really telling each other to be hypnotized, because most of our desires, behaviors, internal states, are conditioned, are negative, and we know this from the writings of Samael Aun Weor especially.
We are ninety seven percent ego, afflicted with problems, with pain. All of that has to be renounced if we really want to enter religion, but people do not want to give up greed, backbiting, envy, and especially lust, sexual craving, attachment to sensations that do not last. People chase after desires their entire life without really knowing why, nor realizing that to suffer in the acquisition of wealth is to suffer under the fear of losing it.
Our society is based upon accumulation of everything: sensations, alcohol, drugs, sex, violence, sarcasm, amusement. This is why the Qur’an teaches that really, the life of this world is transient and has no real basis in spirituality, and if we are honest we see that most of our behaviors are precisely this. We crave something. We work to get it and if we get what we want, we suffer because we are afraid we can lose it, perhaps that job, that career, that spouse, that we fought so hard to achieve. Even Jesus said this truth in the book of Mark 8:36:
“For what shall it profit a man, if he shall gain the whole world, and lose his own soul?” —Mark 8:36
We can pursue a life of materialism, of wealth, of worldliness, of being successful in society, but if that is all we are focused on, if that is our internal quality of being, it means we have a very superficial life. Even Socrates said, “The unexamined life is not worth living.” It is vain. It is empty of any profound significance, and if anyone studies religion or meditation, it is because they want to know something more. This is why we study the principles of meditation so that we can know the truth for ourselves, to have a life that is vibrant and filled with happiness and compassion for others, of contentment, because we know divinity and experienced the Truth.
The Truth is a form of bliss and treasure that is wealthy to the soul, but that can only be obtained when we give up our psychology, our psychological attachments, a craving for this or that, the constant churning of the mind, the agitation of the mind that only wants to accumulate sensations and impressions and to go to the grave.
Real wealth is spiritual. It is internal. These have to do with qualities of consciousness like altruism, which binds communities together, with selfless love, conscious love even for one’s worst enemies and persecutors; patience under ordeals and hardships that are excruciating and incomprehensible. Real virtue is the foundation of a spiritual existence, of being. You cannot experience the virtues of the Essence, the soul, the consciousness, if we do not remove the impurities, if we do not abandon activities and behaviors that take the energy of the consciousness and squander it. This is why we study ethics in the beginning of any meditative science, especially within Sufism and Gnosticism. This is why Jesus also taught in the book of Matthew 6:19-21:
19 “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
20 “But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
21 “For where your treasure is, there will your heart be also.” —Matthew 6:19-21
People can steal your possessions, can burn your home to the ground, can take your family away, can imprison you, can humiliate you, can cause you physical harm, and yet nobody can take your virtue away from you but yourself. Virtue is like a shield that protects us from many bad situations. But of course, divinity guides the process by which we learn by facing hardships. This is why we studied the path of striving in the former lecture. But with renunciation we are learning to deepen our effort, our willpower, our work so that we are very defined, very precise in our practice and our intentions, in our actions.
No one can steal away from you your consciousness. Only we can give away our soul by giving into behaviors and activities that create pain. We are responsible for our own psyche. No one else is responsible for why we suffer. If we had no ego, we would be an angel. We would be perfected in bliss. But the reality is we invest our identity too much within a multiplicity of desires, and this is why we suffer: we are conflicted, we are split.
Whatever you treasure, whatever you value most, that is where your heart will be. If your satisfaction is based on material things, when you lose them you will suffer. This is the fundamental law of causality. But if we place our value in divine states, in mercy, forgiveness that is based upon conscience, knowledge of the law, the law of divinity, شريعة Shari’ah, then we will have happiness even if situations outside are very arduous, difficult.
There is nothing worse in terms of suffering than a wounded conscience. Even Friedrich Nietzsche stated in his Thus Spoke Zarathustra that “the bite of conscience teaches men to bite.” Really, if we fulfill the law within ourselves of divinity, of ethics, conscience, judgment, الْدِّين al-Din, “the religion” in Arabic or גבורה Geburah in Kabbalah, the justice of the divine, we will march upon the path of intuition, success, knowing how to navigate the reality of life without confusion, without unnecessary pain.
The Being is a true treasure. Knowledge of divinity from experience is to possess the greatest gift that one could ever possess in life, which is why the Hadith Qudsi states the following:
Allah says, “I was a hidden treasure, and I wished to be known, so I created a creation (mankind), then made Myself known to them, and they recognized Me.” ―Hadith Qudsi
Spiritual poverty in this lecture means to be a beggar of the spirit, to really recognize that we lack the qualities we admire so much in masters like Jesus, Buddha, Krishna, Moses, Muhammad, Samael Aun Weor. We are really destitute, if we are honest. We have a lot of conflict, and pain, and sorrows and afflictions, and this is why we are interested in spirituality, because we want a solution, how to rectify our own errors to cease suffering. This means one has to become like a beggar, really yearning for the truth, aspiring for knowledge with that longing like a fire that burns, even with pain, but it is the fire that gives us light in our daily states, the inquietudes of our own soul that long to return to the Being. Jesus said in the book of Matthew 5:3:
“Blessed are the poor in spirit: for theirs is the kingdom of heaven.” —Matthew 5:3
This is from the Beatitudes. Now I think some of the translations given in the Bible are very inaccurate, as with many scriptures. “Poor in spirit,” in Greek is πτωχός ptōxós. It means: “to crouch or cower like a beggar.” It is a “descriptive quality of begging, to be bent over, to be deeply destitute in a figurative sense.” Really this verse should say:
“Blessed are the beggars in spirit for theirs is the Kingdom of Heaven.” —Matthew 5:3
We have to recognize that our life really does not have much value if we do not know divinity, and this is a type of sincerity and honesty one has to come to in relation to one’s own experiences, otherwise one is not going to be interested in wanting to change. Jesus in this statement was pointing out a very profound teaching: that we need the psychological attitude of receptivity, of striving, of yearning, to receive from the Being and know from the Being, to receive the Spirit from mystical experiences like astral projections, out of body experiences, awakening in the dream state, as we have come back to many times in this course. This is why Homer taught:
“It is better to be a beggar on Earth than a king in the empire of shadows.” —Homer
We are in this world begging for wisdom. It is better to be a beggar in this spiritual path than to have all of the wealth, materially, physically like many other people in society who really are just demons, people with power, influence, but through egotism. It is better to be a beggar of the spirit, because the real treasure is in the soul, not in the external world.
This is the seminal pearl that the merchant of the biblical parable sought to acquire by selling all of his goods, so that he could really enter heaven. This is not a literal story. It reflects a psychological truth, a fundamental shift in our attitude.
Do we practice meditation sometimes?
Do we spend our time in superfluous activities?
How much of our time and energy our will, our actions, our activities, our behaviors are really invested in spiritual things?
Do we study a little bit, practice a little bit, but the rest of our day indulge in hatred, pride, vanity?
How much are we willing to really give up, to direct towards spiritual practice, to really achieve wisdom, the happiness and freedom of the soul we long for?
These are some questions we will come back to, that we will analyze and reflect upon.
Rumi summed up these principles very deeply:
“When you enter the world of poverty and practice it, God bestows upon you kingdoms and worlds that you never imagined. You become ashamed of what you longed for and desired at first.” —Rumi
Piscean and Aquarian Spirituality: Renouncing Distractions
So some people feel that if they renounce certain behaviors and activities that they will have nothing, but the reality is that the kingdom of the soul is so vast and incomprehensible, the states of the Being in our experience are infinite. The Truth is infinite, is “the unknown from moment to moment,” says Samael Aun Weor. Therefore, if we give up our conditioned cage and have the courage to step out of prison, we can know that liberation for ourselves.
It is often documented how people who have been in prison for a long time are afraid of leaving because they do not know anyone else. The same is true of our psychological state, but renunciation is precisely having the courage and the will to give up mistaken psychological states.
So, what is a worldly life? Typically, people define this as having a job, or a career, going to school, having friends, indulging in entertainment, travelling, watching television shows, going to religious services, etc. It was necessary in the past within the spiritual evolutionary arc of humanity to abandon society, to focus exclusively within. This was known astrologically as the Piscean era.
It was the abandonment of the world for the sake of inner development. This is a conservative influence that sought to conserve the best values for the sake of the individual. So people who wanted to know this knowledge had to find a school of initiation and prove themselves over many years before they would be admitted. That knowledge was only given by teacher to student—very conservative, based off of lineages, hierarchies, and tests.
We are now in the Era of Aquarius, an Aquarian spirituality. This has to do with the immersion of the individual within society for the sake of spiritual development of self and other, specifically through expedient methods. Aquarius is symbolized by the Water Bearer, the water carrier. This has to do with how this mystical knowledge is now public. It is now available to everybody without exception.
It is not necessary today to live in a khanqah or خانقاه khaniqah (Persian), a Sufi retreat lodge or center, to go to a temple, a monastery, a place of refuge, away from the world, because the esoteric knowledge of the transformation of the self is now completely available to everyone, to the public. Most meditative traditions today are still very Piscean, conservative, especially the Sufis. This greatest knowledge is kept secret by a guru, a master, a teacher, a sheikh, until the student has passed even decades of tests to prove their candidacy.
The Era of Aquarius began in the 1960’s and was initiated by the writings of Samael Aun Weor. This is very significant. We use his writings specifically because they are very clear. They provide a practical basis of understanding and applying the principles of meditation and religion. We use this, his teachings, for their pragmatism, their practicality, and their lucidity, as compared to many Piscean writings that are very cryptic. However, as you have noticed, we use a lot of the different scriptures and teachings from the past, the Piscean knowledge, explaining it through the mysticism of the Aquarian Era.
We know both teachings. They are really one science given in two different ways: one conservative and one liberated, free to the public. In the Era of Pisces, renunciation had to do with people abandoning their home, their life, their job, to live in solitude, to practice austerities. And if you are familiar with Sufism, a lot of the great Sufi masters lived that life precisely. They were very renowned for their life of renunciation, giving up many distractions, activities, and things that really did not have any importance.
In the Aquarian Era, renunciation is life in the world, but to not be of it. This is very profound and very distinct. It is much more difficult than leaving one’s country or leaving one’s home city to go live in the mountains of Tibet to meditate. Renunciation in the Aquarian Era is much more profound and radical. It is also completely transformative and expansive, because the wisdom we can acquire from living in society while renouncing the ego will provide much more lasting and penetrative wisdom.
We find the fuel and food for meditation in our daily life. This is very well known in the Fourth Way School of Ouspensky. We do not have to live the life of a monk or a yogi, a fakir sleeping in the wilderness on a bed of nails, but we can learn to develop the best qualities of those paths in balance. This is known as the Fourth Way. This is the Gnostic path. It is much harder to work in this way upon ourselves, but the results are going to be much more solid, stable.
Anybody can abandon the world and gain a lot of abilities: concentration, clarity of mind, focus, perception, imaginative knowledge, inner experiences. They can do so by attending a monastery and dedicating themselves to practice, for a period of time, sometimes months or years in certain traditions. However, the reality is that when these people return to the world after being away from society, its chaos, its energy, its density, they become distracted again. Many people have related how after a meditation retreat, they come back to the cities and they feel like they lost all their development. It is because it is very difficult to develop consistent willpower when we are surrounded by so much distractions, so many impressions of life that really pull us in a lot of directions, keep us very fractured in our attention. This is why many people become confused again. They feel lost especially after having attended a retreat.
Therefore, Aquarian spirituality is definitive. If you can learn to meditate in the big cities, on a train, on a noisy bus, in an apartment where your next door neighbor is blasting music, if you learn to help humanity and annihilate your ego under those pressures, your spirituality is going to be much more robust, very flexible, very firm, strong, like a well-tempered sword.
Sadly, though, despite the fact that we have this knowledge, we have a lot of leisure time, in the West especially, we waste much of our time and energy and our enthusiasm in things that really do not have much value.
We are really in an era of information, as symbolized by the Water Carrier. This knowledge has been catalyzed through the internet, through multimedia, by film, by technology, but sadly, while there is this knowledge, there is also a lot of knowledge that does not produce real fruit. As much as we are in an era of information, we are also in an era of misinformation, and so we can be very attracted to spirituality, but we use our time poorly, whether too much internet, television, entertainment shows, Facebook even, social media. Some people spend hours playing games and which really do not develop any type of comprehension in our soul. They are really distractions.
The reality is that as much as we may want to practice Gnosis, because we invest our energy in activities that waste energy, when it comes time to meditate, we feel too tired, strained, or overwhelmed, or we feel incapable, and it is because we did it to ourselves. Real renunciation is giving up that which diverts us from spirituality in every instant of our life.
We do not have to give up our job, to travel to Nepal, to go to the East to visit a mosque or a masjid or temple and to travel to Jerusalem, the holy city, to find ourselves and find God. The reality is that we have to find divinity in our daily life, amongst the most mundane and difficult circumstances. And so the Qur’an as a scripture of very profound wisdom elaborates some beautiful points in relation to what we have just stated:
“And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, so will you not reason?” —Al-An’am 32
“Whoever desires the reward of this world—then with Allah is the reward of this world and the Hereafter. And ever is Allah Hearing and Seeing.” —An-Nisa 134
The reality is that when we live in balance and harmony within our three brains, our intellect, our emotions, and our motor-instinctive-sexual actions, divinity will provide for us. This is scripturally emphasized in the Qur’an such as surah 6 verse 160:
“Whoever brings a good deed will get a tenfold reward for it.” —Al-An'am 160
Or from surah 57 verse 11:
“Who would give Allah a handsome loan so that He may give him a manifold reward?” —Al-Ḥadīd 11
Through living with wisdom, we can create a life of spiritual and material wealth, of bounty. There are really two parts of the spiritual equation:
1. Knowing how to live in this world, fulfill our responsibilities and
2. To do so with conscious ethics.
One without the other does not work. You need both. When we become spiritual and use our wealth for the sake of spirituality, to use our time and energy and abilities in a conscious way, we receive a lot of help from divinity. We become spiritual when we use our wealth for the sake of our spirituality, and it is not the other way around. Nothing wrong with having possessions, yet there is something wrong if we simply are possessed by materialism, when this is all we think about and do.
Renunciation on the Tree of Life
We study the Tree of Life to understand what renunciation is, where we came from, where we are, and where we are going.
So renunciation is predicated on the former station, especially repentance. Repentance relates to the Ninth Sphere, as we have related the ninth surah of the Qur’an, Tawbah, or ٱلتَّوْبَة al-Tawbah, “the Return,” or the repentance relating to יסוד Yesod. In Hebrew this is the foundation. This is the work with the creative sexual energy.
Repentance is the Ninth Sphere. We really show remorse and sincerity in our work when we are working effectively with our creative energies, the force of life, spiritually and physically in us.
Renunciation relates to מלכות Malkuth. מלכות Malkuth means “Kingdom” in Hebrew. It is the physical body, our physicality. The path of striving is a bridge from מלכות Malkuth, our physical body, to יסוד Yesod, our creative, vital, sexual energies, even to תפארת Tiphereth, the sphere of beauty, beautiful action, the human consciousness, willpower, the soul.
Notice how we ascend this Tree of Life, we enter spheres, aspects of reality that are more subtle. They have materiality and energy, consciousness even, but at more subtle levels of experience. From the top to the bottom we have the most rarified, simplified, and pure, relating to divine states. And when that force of divinity descends, down this graphic, it becomes material, dense, and more manifest.
We are in מלכות Malkuth the physical world, the physical body, and יסוד Yesod, we sometimes denominate the vital body, the vital energies, the chi within holistic Eastern medicine, such as Chinese acupuncture and many other sciences that study the vital energies that permeate and saturate our physical body. The fourth dimension is יסוד Yesod. Our energies reside in a different level of nature.
Above that we have הוד Hod and נצח Netzach, meaning “Splendor” and “Victory” in Hebrew. This is the fifth dimension. This is where we go to dream. This is a reality, a dimension, in which we have actual experience. It is a real state and quality of perception. It is a real place outside of the physical body. It is the world of emotions and thought. Even though physically we cannot see thoughts or emotions, we sense them. This is הוד Hod and נצח Netzach at our level, in this physical body, in this physical existence. But when we go to sleep at night, the physical body rests and the Essence, the soul with our thoughts and feelings, our will, enters those dimensions.
The problem is that we are unconscious. We do not have any knowledge or remembrance of those states. We may have some dreams here and there in the beginning, but we do not really remember what we were doing within those states. This is why within the Greek tradition, Hypnos and Thanatos, sleep and death, were brothers. If you want to know how conscious you will be when you die, examine those hours when you go to sleep. This is the meaning of the Greek teaching. And the Qur’an also emphasizes many beautiful teachings about how Allah takes the souls of the disciples at night and returns them to the body at a term appointed, a direct reference to how we enter those states although unconscious (Qur’an 6:59-60; 39:42).
This has to become a conscious experience, to awaken in those dreams, to stop dreaming. We do so by learning to be awake in the physical world, vigilant as a consciousness, working with our energies, יסוד Yesod, and learning to observe our thoughts and feelings and impulses to act without investing our energies into negative thinking, negative feeling, and negative action, the ego.
תפארת Tiphereth is the sphere of willpower, we have mentioned many times. It is the beauty of the soul. It is beautiful action. It is the power of the Essence that is developed. It is concentration. It is the will of God when it obeys the higher five סְפִירוֹת Sephiroth, a Hebrew term for “emanations.” גבורה Geburah is “Justice,” the law, شريعة Shari’ah, the conscience of our soul, the divine soul, الْدِّين al-Din, the religion. It is the law, that which tells us what is right and what is wrong in our heart. And usually with our willpower we either obey it or ignore it. In most people we tend to ignore our deepest inquietudes of a spiritual nature and follow our thoughts our thoughts: נצח Netzach, our feelings: הוד Hod, or our instincts within יסוד Yesod or even the physical body.
In order to overcome suffering, we have to learn to follow our conscience, inner judgment, which knows how to act in life with comprehension and ethics. This really has to do with our consciousness, גבורה Geburah.
Beyond that is חֶסֶד Chesed in Hebrew meaning “Mercy.” The Bible refers to חֶסֶד Chesed, the Spirit, as the רוח אלהים Ruach Elohim, the spirit of God that floated upon the face of the waters of existence in order to create life. This is in the book of Genesis. In Arabic, حيم Rahim, or ٱلرَّحِيمِ al-Rahim, is “the Merciful,” is the spirit of God, compassion, divine love.
Above that we have a trinity representative of three forces that expresses one light: כֶּתֶר Kether, the “Crown,” חָכְמָה Chokmah, “Wisdom,” and בִּינָה Binah, “Intelligence.” These are not three people, but intelligences and forces within our interior. This force is known as Christ amongst the Gnostics, or Father, Son, Holy Spirit. It is the light of Allah, the unity.
The problem and division amongst Muslims and Christians has to do with the misunderstanding of this point. Kabbalah clears away the confusion. The Christians are wrong that the trinity is three people as one God. These are not anthropomorphic figures in the clouds. These are forces, principles, archetypes, blueprints for the creation of any existence. These are very rarified and beautiful divine states. This is why in Islam, in that tradition, God cannot be depicted in any form because divinity is formless. These three forces are formless. They are intelligences, principles.
Above that we have the Absolute from which that light emanates, the Nothing, “the No,” الله Allah in Arabic, the negation of all manifested existence. It is the potentiality of every created thing that rests until activated, until it enters manifestation, which is the Tree of Life.
Why study the Tree of Life in relation to renunciation? Because the whole point of spirituality is to renounce lower states of being in order to achieve higher states as mapped out by this graphic, especially the two wings on the sides of the two pillars of the left and the right. It is the wings of pleroma amongst the Gnostics, the entrance into heavenly states.
The physical body and the etheric, vital, creative body of יסוד Yesod are really two aspects of the same thing. They penetrate each other. Likewise, with the other סְפִירוֹת Sephiroth. These spheres are not in some vertical point in space, but exist in us here and now within our experience.
When you sit to practice meditation, you may find that the body is agitated. Your energies are active, flowing within you. This is יסוד Yesod in מלכות Malkuth.
We could be surging with emotion, which is הוד Hod.
Our mind can be racing, that is נצח Netzach.
And our willpower is weak and unable to concentrate on one thing, and that is תפארת Tiphereth.
The path of striving teaches us how to overcome נצח Netzach, the mind, הוד Hod, the emotions, יסוד Yesod, our instincts, and מלכות Malkuth, the body.
Perfect concentration, striving in the path has to do with reaching תפארת Tiphereth. Our willpower is never distracted by anything, not by thoughts, feelings, desires, at all. And it also does not take any effort when it is perfected. This is תפארת Tiphereth, the beauty of the human soul.
Concentration is important: the ability to focus on an object serenely and clearly—with concentration, without being distracted by anything. This is fundamental. We do this by learning to renounce wrong ways of thinking, wrong ways of feeling, and desires.
So the principles of renunciation integrate with striving and repentance. These are different aspects of the same thing. We are studying these principles, separately, but also together because they can give us a lot of insight into where we are at.
If you sit to practice meditation and you find your mind is all over the place, your emotions are surging, your energies are depleted, you are going to find that it is very difficult to concentrate at all. This is why we renounce lustful actions, especially fornication, or known as the orgasm, because that energy which can be given to the soul is wasted, expelled for a few moments of pleasure or sensations. We explain this in synthesis in the lecture on repentance.
With renunciation, we learn to give up lower states of being to achieve higher ones. As Samael Aun Weor stated throughout his writings, “We must become what we are not.” We have to learn to renounce egotistical consciousness in order to obtain liberated consciousness. The best way to do this is by working with the creative energy יסוד Yesod, the foundation. Notice that it is the center of this glyph. It is the middle pillar, the pillar of equilibrium. You will obtain the greatest solidity and focus in your practices by working with your creative sexual energy, without exception. It is the waters of renunciation. As Samael Aun Weor stated in The Aquarian Message:
“Whosoever wants to die in the Lord must wash their feet in the waters of renunciation.” —Samael Aun Weor, The Aquarian Message
This is very beautiful, very profound. By learning to renounce animal sexuality, we adopt human and divine sexuality, which means that the creative sexual impulse is never expelled. It is the energy of bliss, of עֵדֶן Eden, and we can learn to cultivate that whether we are single or married.
Notice that renunciation does not have to do with becoming celibate, living in a monastery and avoiding any kind of sexual temptations. Most people who enter monasteries and try to control the sexual energy, but return to society, lose their stability, their balance, because those impressions are the most difficult to control, and yet it is the entrance to renunciation. We have to learn to renounce animal passion. The Sufis beautifully explained this many times in their writings, that desire is the origin of suffering and that it is شَيْطَان Shaitan, שָּׂטָן Satan in Hebrew, the adversary or el-Nafsu-l-Ammara, the lower animal soul that inclines to evil.
Evil has to do not with a moral sense of indignation, but impure states of the ego which produce suffering. If you really want to enter the path of meditation, calming the body (מלכות Malkuth), equalizing the heart and its emotions (הוד Hod), stabilizing and calming the mind (נצח Netzach), we need willpower that knows how to use this sexual energy. It is the power of life. You can create a god within you, divinity within you, the truth, when your willpower knows how to direct יסוד Yesod up, especially within the spinal column.
So this Tree of Life maps out the body as well. We have three trinities which relate to our three brains. The top trinity with our head, the middle trinity with our heart, and a lower trinity with our sexuality. And מלכות Malkuth can relate to our feet. Our spine has energetic currents that raise the creative impulse up to our mind and then to our heart to produce the wings of the angels, the masters.
To become a master means to master everything about our psychology, including the sexual impulse. If we do not do that, if we ignore sexuality, if we try to justify it or repress it, that energy will act, but in subversive and destructive ways. It is better to learn how to understand one's impulses and to redirect them with intelligence, with wisdom, with the supremacy of the divine, the will of divinity in us.
An Astral Experience of Renunciation
This quote reminds me of an experience I had many years ago that I hope will be very useful for you.
“Whosoever wants to die in the Lord (to die in one’s ego) must wash their feet in the waters of renunciation.” —Samael Aun Weor, The Aquarian Message
I remember in the astral plane, a long time ago, I awoke and was exploring the backyard at my old home. I was being followed by an entity that I knew was a witch, a practitioner of black magic, a demon: a being that has awakened powers within desire, within ego. This person had disguised herself as a sibling of mine that I have in the physical world, and was spying on me and trying to get close.
When this being got close to me in this astral world known as הוד Hod in the Tree of Life, I decided to defend myself to make this being reveal her true form. We do this through prayers and conjurations, exercises that invoke divinity in order to make whatever entity we confront, to vibrate with the higher dimensions or סְפִירוֹת Sephiroth on the Tree of Life. So I was performing a conjuration, “In the name of Jupiter, Father of all the gods, I conjure you!”—with the mantras “Te Vigos Cosilim!” I covered my solar plexus with my left hand and extended my right hand outward and the form of the pentagram, and I saw a spark of energy emerge and shoot out, which, when it touched this entity, this witch, suddenly I was surrounded by a group of sorcerers.
It was about four of them, mostly female disciples. One of them was a huge witch. She was a giant figure who stood in the circle with me and grabbed me by my solar plexus and lifted me up in the air. And of course, we know that if we don't protect our solar plexus, we can be disabled in the dream state. The solar plexus is where we store our creative energy. It is like a battery, and if you are exposed in that way, you can be disabled or drained. This master of the Black Lodge did not steal my energy, but merely incapacitated me. I remember looking at this group and they were studying me. I felt a lot of sorrow when looking at the eyes of this hierarch of the Black Lodge, a very awakened witch, which if you look at the eyes of these entities in the astral plane, you can see the depths of קְלִיפּוֹת Klipoth, which if you look at this Tree of Life, has to do with the nine inverted סְפִירוֹת Sephiroth beneath מלכות Malkuth, the hell realms. I could see the darkness of her state, a very profound painful, impure quality, but very awake, very alert—alert as a demon. I felt a lot of sorrow for this being before me and for this group for feeling proud that they had incapacitated me.
The only thing I could do was speak to them. I said, firmly, and with strength, “Get thee hence! Thou shalt worship the Lord thy God, and only Him shalt thou serve!”—from Matthew 4:10. When reprimanding this master of the Black Lodge, I saw, within the depths of her abysmal psyche, a pang of remorse, so lost and smothered within the cage of her ego, to which she hissed at me vehemently like a gigantic and fierce cougar.
I remember, after speaking with them briefly, this witch set me down and let me walk away. And I remember looking back as I was walking across the neighbor's property in the astral plane, seeing this group of witches rejoicing, feeling that they had accomplished some kind of victory. Feeling a lot of sorrow and pain in my heart, I suddenly realized what I needed to do. I looked up to the sky and I invoked, “In the name of Christ, by the power of Christ, for the Majesty of Christ! Venerable Master Samael Aun Weor.” Every time I called out to Christ, a divine bell, beautifully imitated within the cathedrals and churches of the physical world, resounded with its metallic power throughout the infinite. And I remember those witches suddenly disappeared. They were gone. They vanished into the underworld from my sight, and Samael Aun Weor was standing close to where they were previously, this group of witches.
He looked at me with a lot of compassion and gestured for me to walk over to him. He said, “Come quickly!” I approached him flying that short distance to reach his proximity and he showed me on the ground a pool of pristine beautiful water and two children washing their feet in those waters. I soon awoke and after meditating for many years on this experience, I have comprehended again and again this statement from The Aquarian Message:
“Whosoever wants to die in the Lord must wash their feet in the waters of renunciation.” —Samael Aun Weor, The Aquarian Message
Unfortunately, like many of us in the Gnostic movement, I have ties to the Black Lodge that I am working to remove, to comprehend, to overcome. It is a very painful process, to recognize that we have those defects of perdition, of witchcraft or sorcery. It is very rare to find someone in the movement who does not have this. But the symbol is very interesting: two children washing their feet in beautiful waters—to renounce.
We have to learn to renounce the ego, whatever ego is really defined by our most negative qualities. We do so by purifying our consciousness, by becoming like children, innocent—giving up states and qualities that are detrimental to ourselves and others. The way that we do so is through meditating. Conserve your energy. Work with יסוד Yesod, because the waters of יסוד Yesod are precisely the energy that will give you the capacity to change.
When you work with pranayama, with Ham Sah, with alchemy, certain runes, sacred rites of rejuvenation, etc., we learn to purify our psyche. Everything in this Tree of Life gravitates towards יסוד Yesod. There would be no Tree of Life without the sexual energy, without the foundation of our spiritual temple. You cannot balance your heart and emotions, your mental states, or even relax your body well if you are not working with these waters, daily.
So that experience really humbled me. It showed me what I needed to do. Those are the same waters, really, cited in stories like The Wizard of Oz, even, in its symbolic folklore. In such childhood tales of the Wicked Witch of the West being disintegrated by the waters of renunciation, in order to liberate, in that story, in a symbolic way, the Winkies: the winged monkeys that are a symbol of the desires that have trapped our soul in hell. You liberate your consciousness by working with this force. It is the force of purity. It is the force of ablution within Islam.
Muslims, before they perform prayer, wash their hands, their face, parts of their body, in order to be suitable for prayer and remembrance of divinity. Ablution (Arabic الوضوء al-wudu) really has to do with working with the sexual energy in its most esoteric sense. You purify yourself with this force. This energy is what grants you the capacity to ascend. You cannot renounce the lower seven סְפִירוֹת Sephiroth without this foundation.
So no matter how difficult your particular path might be, if you are a person who committed a lot of wrong in this life, perhaps, even you were a black magician in past lives, you can change by working with the waters of renunciation, by working with prayer and purity.
Learn to renounce the lower seven סְפִירוֹת Sephiroth in order to ascend in your meditations.
Let your body, your physicality, rest. Work with energy (יסוד Yesod), your vital forces, whether through mantras, prayers, vocalizations, pranayamas, or even alchemy.
Withdraw yourself from your emotions, those negative emotions which creates so much pain. Renounce them. Do not give them your attention. Do not invest yourself in them. Observe and relax your heart.
Likewise, your thoughts. Let your thoughts calm by observing them.
And when you are perfectly in a state of equanimity, when you are concentrated within, not distracted, but serene and clear, you can begin to experience perceptions related to the top of the Tree of Life; from the consciousness, from גבורה Geburah and even from the Spirit , חֶסֶד Chesed, الرحيم Al-Rahim, the Merciful, and even beyond. This is why Samael Aun Weor stated in The Narrow Way:
“We need to die, to die, and to die within ourselves, and to renounce, renounce, and renounce, and to cease existing within all of the seven cosmos in order to have the right TO BE within the Absolute.” —Samael Aun Weor, The Narrow Way
This is a very famous meditation within the writings of Samael Aun Weor, especially Igneous Rose and other books, in which we abandon the lower vehicles by renouncing them, these lower spheres in order to enter higher states. You can study Igneous Rose, especially the chapter “Esoteric Discipline of Mind,” which relates this, but I also believe in the book Aztec Christic Magic [see the chapter "Meditation"].
I'd like to relate some quotes that emphasize these points, what renunciation is, how we achieve it, how we understand the transience of life for our own benefit.
“Abu Bakr said: ‘Our abode is transitory, our life therein is but a loan, our breaths are numbered, and our indolence is manifest.’ By this he signified that the world is too worthless to engage our thoughts; for whenever you occupy yourself with what is perishable, you are made blind to that which is eternal; the friends of God turn their backs on the world and the flesh which veil them from Him, and they decline to act as if they were owners of a thing that is really the property of another.” —Al-Hujwiri, Revelation of the Mystery
In synthesis, do not be attached to the fruits of your actions. Life is transitory. Even in serious practitioners, we have a lot of laziness. I believe the Dalai Lama even stated that he gets up at 3 or 4 in the morning every day to meditate, and even he says “I have a lot of laziness in me.” So we are indolent. It is manifest when we really look, when we examine ourselves.
Do not engage your thoughts in distractions, but learn to occupy your concentration upon the eternal within states of being.
We learn such practices by developing concentration, when we no longer let ourselves identify with worldly impressions or negative states that veil or obscure our perceptions of the presence of our Being.
Turning our back on the world means to reject the beliefs of humanity. Those beliefs that say, “You will be happy when you do this and have a bank account and a car and a job and a career, a family.” We can have all these things and learn to be renunciants. It just means that we are not attached. We do not identify and waste energy in external things.
To be veiled is to be asleep as a consciousness, to not perceive divinity within our own actions because the consciousness is obscured. It is conditioned. We have to remember the presence of God. The quality of God and our states here and now, for divinity is always with us, even if we do not see Him. As stated in Surah 50 verse 16, or the Surah al-Qaf:
“And We have already created man and know what his soul whispers to him, and We are closer to him than his jugular vein.” —Qur’an 50:16
Divinity knows all of our thoughts, what our ego whispers within our three brains, to act and to be fed. And if we really pay attention to this internal dynamic and interchange of thinking, feeling, and acting / impulses, we can learn to see that we are not thought, feeling, or impulse, instinct. We see that divinity is closer to us than we thought. We perceive qualities of being as we have explained in this course.
The quote continues from Al-Hujwiri's Revelation of the Mystery:
“And he said: ‘O God, give me plenty of the world and make me desirous of renouncing it!’ This saying has a hidden sense, viz.: ‘First bestow on me worldly goods that I may give thanks for them, and then help me to abstain from them for Thy sake, so that I may have the treble merit of thanksgiving and liberality and abstinence, and that my poverty may be voluntary, not compulsory.’” —Al-Hujwiri, Revelation of the Mystery
Lawful and Unlawful Renunciation
Our psychological attitude is what matters. It comes to mind Krishnamurti. He was a great renunciate. He made a lot of money from his lectures. He lived wealthfully, yet, he was not attached to his career, his possessions, his car, his home. So, we can learn to be the same if that's really what divinity wants for us.
There is nothing wrong with having possessions. What matters is that we are not addicted to them. We are not distracted by them. We are not wasting our time with too many activities. We should learn to minimize them.
This relates to Sufi teachings on what is lawful and unlawful within Islam. This is a very common term used to relate to how divinity allows or supports certain material or even spiritual things. You can even think of the حلال halal, the term meaning, food that is pure: to be حلال halal. To be praised. הלל Hilel in Hebrew, or حلال Halal in Arabic, such as not eating impure foods like pork, not drinking alcohol. These are things that are unlawful amongst Muslims and Sufis, and really even among Gnostics, because those elements will condition our consciousness.
“If you want success with these studies, you must neither drink alcohol, nor smoke, nor eat too much red meat. Do not worry; cultivate the habit of being happy.” —Samael Aun Weor, Aztec Christic Magic: “Coatlicue”
And so we avoid eating unlawful food, even. This is the meaning of the term. Lawful is that which will purify the consciousness. Unlawful is that which conditions it, in synthesis.
Having wealth through upright living, in a lawful way, in a beneficial way for oneself and others, is a stipulation of the Aquarian teachings. The Sufis relate some beautiful points about this:
“The Sufis have differing opinions in the matter of renunciation (zuhd). Some of them say that one need only renounce the unlawful, because the lawful has been made permissible by God Most High. When God benefits His servant with lawful property and the servant in turn worships Him with gratitude for it, it is not preferable for him to leave it with his own will rather than keeping it with God’s permission.” –Al-Qushayri, Al-Risalah: Principles of Sufism
So having wealth for the sake of supporting a spiritual community, for helping humanity, is beautiful, is wonderful, and even necessary. Let us remember three factors for effective spirituality: death, birth, and sacrifice. Meaning: annihilate the ego, die to the ego, and create the soul through virtuous action, to give birth to our spiritual consciousness by giving birth through the sexual creative energy. And lastly, serving humanity selflessly in whatever capacity we have. In Sufism, this is known as فناء fana, annihilation; بقاء baqa, subsistence; and زكاة zakat, charity.
The Sufis emphasize that in order to really be in the Being, to be present, to subsist in God, we have to eliminate the impurities through annihilation (فناء fana) and that way, our actions are much more charitable, profound, impactful. Samael Aun Weor spoke abundantly about the rights of Canchorrita. When we practice the teachings these three factors, we will by law of Karma receive food, clothing and shelter from divinity.
34. We must be content with the rights of "Canchorrita."
35. The rights of "Canchorrita" are bread, clothing, and shelter. —Samael Aun Weor, Christ’s Will: “Probationism”
It is a law of cause and effect. If we renounce behaviors that are animal and destructive, if we renounce unlawful behaviors and activities in accordance with divinity, we will be provided for a space to live, to meditate, to work happily.
Our level of being attracts our life. Do you want better circumstances? Then renounce the ego.
Do not engage in unlawful behaviors, and I am not talking about physical laws in different countries, but in terms of the law of the soul, of the Being.
What is ethical? Behaviors that produce happiness or pain?
Let us choose to follow our conscience. We elevate our level of being by renouncing lower levels of being. This is the key, especially we want to have stability in meditation, consistency in our meditation, focus, concentration, deeper serenity, peace.
The Virtue and Obligation of Renunciation
Renunciation also exists as we learn to be content with what we have, no longer desiring through the disease of “more.”
Desire is fundamentally the cause of suffering. It is a virtue to be content with what we have. People have many beliefs about life and spirituality, and yet they suffer a lot. We can have wealth and yet be the most miserable people on the Earth. There is a statistic that states that if you earn fifty thousand dollars a year or more, you are among the top 5% wealthiest people in the world. Sadly, even though people have abundance, we tend to suffer from internal lack. Therefore, to be attached to worldliness, to perishable things, is absurd.
Renunciation exists when we cease chasing after superfluous things, concentrating seriously on meditation each day, giving ourselves more time to practice, to deepen our awareness, to deepen our states. There is virtue even when we have abundance, but we can learn to even give what we have, to our degree, so that others can benefit. This is how we really refine our spiritual life, to sacrifice for others through compassion.
Let us read some quotes in relation to the writings of Al-Qushayri, The Principles of Sufism, who explains these principles very beautifully about the virtue and obligation of renunciation:
“Other Sufis say that renunciation of the unlawful is an obligation, while renunciation of the lawful is a virtue. From this point of view, as long as the servant is patient with his state of little property, satisfied with what God Most High has apportioned for him, and content with what he has been given, he is more perfect than one who lives richly and comfortably in the world. God Most High has urged people to abstain from the world by His saying, ‘Say: The provision of this world is but small, while the next is better for whoever is God―wary’ (4:77) and in many other verses that may be cited disparaging the world and recommending abstention from it.” —Al-Qushayri, Al-Risalah: Principles of Sufism
So how is renunciation relevant to the study and practice of meditation?
There are many people who complain that they cannot meditate. Their environment is loud. They have a difficult economic situation. Some people complain that they live in a big city, are surrounded by noisy people, obnoxious neighbors, loud dogs, loud children, a small apartment, a difficult roommate, no physical teacher or school guru, missionary, group involved or nearby; one has a difficult spouse or feels they are having conflict in their marriage, their relationship, not having a separate meditation space.
While having a separate meditation space is good, while it's good to have a clean home, while it is beneficial to have spiritual companions or spouse that one can work with in life, a partner, people fail to recognize that if they want better circumstances, they must fundamentally change their level of being.
There are many people who think that they can only advance in meditation if they are married, if they have a Gnostic spouse—and this is not true. What matters is our quality of being.
We will receive what we need and accordance with the law, which is karma, the divine law شريعة Shari’ah. Now, having a home that is conducive for meditation, some people can do it, some people cannot. It is important that if this is your situation, that you have a space where you can find, whether at a temple or nature, some space where you can practice, is good. It is necessary, because if one's home life is very disorganized and difficult, it can become very challenging to really deepen one's meditative discipline.
So, sometimes one's home life can be challenging because we have neighbors or people who are loud. The reality is that we can renounce our own attachments to a different situation.
I believe Dion Fortune from the Western esoteric tradition stated that a person does not know how to meditate if they cannot meditate on a bus or a noisy train. We really learn to develop profound concentration when there are distractions, and obviously it is good to have a home that is silent and clean and pure in which one could really dedicate to these exercises. But if there are difficulties in relation to one's home environment, make the changes that you can and learn to renounce what you cannot change.
The fact is whether there is 5G or not, whether the neighbors are loud, or one's economic situation is difficult, we can still meditate. It is about renouncing distractions in our psyche, not giving your body that itch or scratch, that pain, adjusting oneself all the time and moving and not really focusing within. Renounce many of the problems that really have no basis. Stop investing your energy into them. Simply be. Relax. It could be difficult, but the more you renounce negative thoughts, feelings, and instincts, we learn to change our quality of life, fundamentally. So learn to renounce discomfort, dissatisfaction, the internal dialogue of the ego that says “I can only do this if I have A, B, and C.” We have to learn to renounce suffering, misery, envy, ego. In that way, by changing our psychology, we learn to receive from divinity. We learn to receive help at our level, at our degree.
Renunciation of the Heart
Renunciation is really of the heart. These are some more verses that explain everything we have been stating so far, how it is a psychological attitude:
“I heard Abu Abd al-Rahman al-Sulami say... that Sufyan al-Thawri said, ‘Renunciation of the world means to give up placing your hope in it, not to eat coarse food or wear the robe of an ascetic.’” —Al-Qushayri, Al-Risalah: Principles of Sufism
So, stop believing and chasing after dreams that one day we will be spiritual “when I get my own home, find a spiritual group, and marry a Gnostic partner.” We have to stop putting our hopes in external things, because if our psychology does not fundamentally change, then having all these beautiful things will not help. In fact, we will suffer and make a lot of problems for ourselves. What matters is our quality of being, our level of being,
I like to relate some quotes from Samael Aun Weor's book, Treatise of Revolutionary Psychology, in which he really beautifully summarizes how renunciation is internal, psychological. He states the following in his chapter, “The Internal State”:
“…when people review their lives, unfortunately, they only think that their life is exclusively constituted by external events...
“Wretched people! They think that if this or that event had never happened to them, their lives would have been better...
“They think that fortune came to meet them, yet they lost the opportunity to be happy...
“They lament what they lost, they weep regarding what they despised; they moan when remembering their old errors and calamities...
“People do not want to realize that to vegetate is not to live and that the capacity to consciously exist depends exclusively on the quality of the interior states of the Soul...” —Samael Aun Weor, Treatise of Revolutionary Psychology, “The Internal State”
It is important that to really be effective with renunciation, we learn to combine internal states with external events. What this means is that in relation to the appropriate situations, we learn to enact intuitive will. Our conscience may push us to say something compassionately to a co-worker. Perhaps we are at our job and we see that our co-worker is suffering a lot. Part of us may feel shy and may not want to respond in the moment: to keep silent because we are at a work meeting. And yet, our intuition and heart tell us to respond and comfort this person. We learn to renounce or should learn to renounce our own insipid qualities: fear, anticipation, anxiety, in order to do what is helpful for that other person. This is an example of renouncing the ego and learning to enact virtuous qualities of the soul.
So, combine the appropriate state with the external event. Knowing what to do in the moment is the quality of intuition: knowing what to do without having to think about it. We simply comprehend beautiful action, compassionate action. But if we do not renounce our own ineptitudes, our ego, we create suffering in our situation, our circumstances. This is a moment to moment effort.
Let us continue with a quote from Al-Qushayri's Principles of Sufism.
“And I heard him say... Sari al-Saqati said, ‘God strips the world from His Friends, denies it to His purified ones, and removes it from the hearts of those He loves because He is not satisfied with that for them.’” —Al-Qushayri, Al-Risalah: Principles of Sufism
Beautiful verses that relate different levels of being, as we have been going back to again and again in this course. Who are the friends of divinity, of God? These are the masters, saints, and initiates who renounce the world with the advent of resurrection. Meaning: they fully eliminated the ego and they are preparing to renounce everything below in order to return to the divine through the death of their body. Those who purify their psyches face hardships because of divinity, as a test. We may be denied certain blessings because of difficult situations. They force us to confront our psychology, our stubborn attachments, our own pain. Without challenges, we can't grow.
So, in those cases, we need to learn to renounce our own sorrows, to really develop peace of mind. When divinity really loves His disciples, He removes love of this world from their hearts. This is a very subtle reading. It does not mean that we become very dark, sour, masochistic people immersed in morbidity. Instead, we learn to be in life enjoying and experiencing the diverse situations of life but remembering their contexts.
Remember that when we die physically, our bank accounts, our social security number, our cars, our home, our family, our beloved spouse, our children won't go with us. But, we can learn to love them. Be happy with them and for them, but remember in the context that life is fleeting. It is transient. What matters is our level of being, our internal state, not so much what is outside. We really demonstrate our intelligence when we learn to navigate life utilizing the right psychological state and correct response to the impressions of life.
But for that, we have to renounce reactions, because the mind always wants to react to the impressions of life.
Renunciation has to do with not letting the mind react mechanically, habitually. To do that is to repeat problems. Instead, one has to be conscious. This is why Samael Aun Weor states the following, again, from the same chapter from the Treatise of Revolutionary Psychology.
“Those who know how to consciously combine the external event with the appropriate interior state are very rare.
“It is unfortunate that people do not know how to consciously live; they weep when they should laugh and laugh when they should weep.
“Control is different; the sage can be happy but never filled with an insane frenzy, sad but never desperate and discouraged, calm in the middle of violence, abstinent in the orgy, chaste when amidst lust, etc.
“Melancholic and pessimistic persons think the worst of life and frankly they do not want to live.
“Everyday we see people that are not only unhappy, but moreover, what is even worse, they make other people’s lives miserable.
“Such people will not change, even if they would live daily from party to party, for they carry the psychological disease within them... Such persons possess internal states that are definitely perverse...
“Nevertheless, these people classify themselves as just, saintly, virtuous, noble, helpful, martyrs, etc.
“They are people who esteem themselves to the extreme; people who love themselves too much...
“They are individuals who pity themselves too much and seek a way out to evade their own responsibilities...
“Persons like that are accustomed to inferior emotions and it is obvious that due to such a motive, they daily create infra―human psychic elements.
“Disgraceful events like the setbacks of fortune, misery, debts, problems, etc. are the exclusive property of those persons who do not know how to live...
“Anyone can acquire a rich intellectual culture; yet, few are the persons who have learned how to live in an upright manner...
“When one wants to separate external events from the internal states of consciousness, one demonstrates concretely his incapacity of existing in a dignified manner.
“Those who learn how to consciously combine external events with internal states march on the path of success.” —Samael Aun Weor, Treatise of Revolutionary Psychology
Types of Renunciation
Let's explore different types of renunciation.
“God, the Most High, says, ‘That which is left for you by God is best for you’ (11:86). Renunciation lies in three things: renouncing the world, renouncing people, and renouncing oneself.” —Abdullah Ansari of Herat, Stations of the Sufi Path
The Three Types of Ascetics
Let's examine what each type of renunciation involves because it is very in―depth, if we have been studying the sequence of lectures in this course. Abdullah Ansari of Herat states,
“Whoever does not refuse the wealth of this world to his enemies is an ascetic vis-à-vis the world.” —Abdullah Ansari of Heart, Stations of the Sufi Path
We should give even unto our worst enemies. We do so by acting compassionately. When we give indiscriminately to others, in whatever capacity we have, we become ascetics: people who are disciplined in this path, the Gnostic work. Samael Aun Weor and the Fourth Way schools reject Fakirism, which is commonly associated with asceticism, such as people sleeping on a bed of nails, living out in the weather, the cold, performing acts of physical austerities, etc. We learn in the Gnostic path to develop our willpower and develop our spiritual life by fulfilling our obligations, our responsibilities in society, by doing what is best for others.
If you want your meditations to be profound, work compassionately and ethically for others. An unethical mind is agitated. It is not at peace. It is not serene. So, don't refuse your wealth even unto your enemies, meaning your spiritual wealth as well—not necessarily physical things, but your time, your energy, your conscious love: to learn how to give even to people whom you feel are every difficult, who challenge you, who create struggles and pains and difficulties for you. This is the meaning.
The quote continues:
“Whoever does not allow his shame over what people may think about his piety coax him away [from worshipping God] is an ascetic vis-à-vis people.” —Abdullah Ansari of Heart, Stations of the Sufi Path
Some people get very embarrassed about being in Gnosis or a spiritual group, such as family members or people who criticize or gossip about us, friends who may misinterpret our actions or the teachings. However, to continue to do what we know is best for spiritual life, we become ascetics in relation to people. We are willing to renounce what other people think of us. We learn to practice alchemy, transmutation, chastity, regardless if all the doctors of the world, people who are very materialistic and conditioned, think that it is wrong. We do not feel shame about the teachings, about the practices, about the work.
“Whoever does not behold himself with self-congratulation nor look upon himself with approval, is an ascetic vis-à-vis himself.” —Abdullah Ansari of Heart, Stations of the Sufi Path
This is most important. We have to not have Illusions about who we are, our quality of being in relation to divinity. We have to see ourselves and the practical facts. This is why we perform retrospection meditation.
We visualize the events of our day in which certain egos acted. We learn to go deep into our psychological states, reviewing the day, how we saw the world and what we think of ourselves, to renounce any Illusions about who we are or what we think about ourselves—to simply observe. Observe the facts. Self-observe. Gather data, and then in retrospection meditation, review your day and examine the different defects you saw. This is how we renounce the ego.
This is how we become an ascetic of the Spirit: to not congratulate ourselves or think that we are worth anything, really. The only thing that is worthy of praise is our Being, which is why in Islam we say, ٱلْحَمْدُ لِلَّٰهِ, al-Ḥamdu lillāh: “All praise is to God,” the Being. Our inner God is worthy of all praise, but we are just the servant. Therefore we should not accept any type of adulation for ourselves.
The Signs of Renunciation
In this final slide, we will talk about the signs of renunciation.
“Renouncing the world and remaining an ascetic in the world has three signs: remembering death, being content with one’s sustenance, and seeking the companionship of the dervishes.” —Abdullah Ansari of Herat, Stations of the Sufi Path
In many schools of meditation, we learn in the beginning to contemplate our own death. This does not mean that we are dark people, sick people, or we think it is cool, but because it provides seriousness in our work.
We really do not know when we will die. Therefore, should we waste our time, our lives with meaningless things, or should we develop our consciousness? Again, learn to give up activities that waste time, that do not really feed your spiritual life. If you know that going out to drink with friends is going to make you very pessimistic, very heavy, very sick, mentally, emotionally, then renounce that. Who cares what anyone thinks? In reality, when we renounce a lower level of being, we ascend to a higher one. We learn to associate with more spiritually like―minded people, such as the companions, the dervishes.
This is a symbol of any spiritual group, really, who is practicing poverty, renunciation: giving up psychological attachments. Companionship with other Gnostics can be very helpful, very beneficial, being with people who are like-minded who study the same thing. This is why every spiritual community in the world is necessary. But, it is not definitive.
We will not progress simply because we attend a group. It's good to associate with other initiates, and really the best way to associate with the initiates is in the internal planes, because when you awaken in the Tree of Life, you can learn to communicate with the gods, with the angels. Those really are the dervishes: people who have really mastered this work before, in whom many don't have physical bodies. You can meet them internally by renouncing negative behaviors.
But also, we should learn to be content with our own sustenance, what we have. In the West, we really do not have many excuses to not really practice. If we are in a war zone, that is very different. Obviously, it is going to be very difficult if you have bombs going off in your neighborhood. But typically, in North America, the West, or Western civilized countries, we have a lot of privileges that the world around us envies, and it is really absurd to waste our leisure in stupidities.
Let us continue with the quote:
“Renouncing people has three signs: understanding that the command of God precedes everything else, understanding that providence is firm and established, and seeing that people are helpless and vulnerable.” —Abdullah Ansari of Herat, Stations of the Sufi Path
God's command is right, even if it is against what everybody believes: what people cherish and hold dear. And what is the manner by which we understand God's will?
There are many millions of people who preach that they know God. If you seriously ask them and investigate to see whether they are awakened in the astral plane, the internal worlds, the reality is that they are asleep. They believe in divinity, but they do not know. As the Qur’an teaches, "For truly, they are a people who don't know," who do not experience, since “Are those who know equal to those who know not?" (Qur’an 39:9).
God's commands are found through understanding the principles of ethics, conscious ethics, especially chastity. Humanity does not like chastity, purity, and sex. In fact, humanity fights very diligently to preserve lust and desire at the expense of other people's well-being. If you do not believe me, look at the pornography industry where people are exploited and violated. It is very serious. Desire does not produce a harmonious society. It creates chaos.
Therefore, we should learn to understand divinity's commands, especially like in the example I gave you where Samael Aun Weor was showing me that to be effective in my work I had to work with the waters of renunciation. So this teaching is very practical for me. You can learn to have those experiences by working with the exercises in our tradition, especially, as we have been outlining in this course. Our path is firm and established when we work seriously and ask for help, inside. When we receive experiences, we have genuine faith. We learn to renounce again and again, continuously, different states that create problems. This is faith: knowledge born from experience.
People, despite their best virtues, are not necessarily reliable. Only God is reliable, the Being. So, we are helpless before divinity, vulnerable, weak. It is impossible to change without the help of our own inner Being. Even masters who are preparing for resurrection are helpless before God. They are really striving and working hard to obtain those degrees, which are very elevated. But even they are helpless. Therefore, why should we be so arrogant to think that we can do this on our own? We need help from our inner divinity through experiences and through enacting ethical behavior.
Lastly, the following quote:
“Renouncing the self has three signs: recognizing the deceit of the devil, realizing one’s weakness, and seeing the darkness of being lead on by the lure of passion (istidrāj).” —Abdullah Ansari of Herat, Stations of the Sufi Path
So who is the devil? We can point our finger at witches and sorcerers or sorceresses in the astral plane and even physically, but really the devil is our own ego. As I had stated in the previous lecture, we should not be concerned with other people so much but rather our own interior states.
We are 97% ego. Therefore, we are weak. We gradually train ourselves to strengthen our Essence, but this is only achieved when we are honest.
Temptations must be seen and overcome, seeing the darkness of our own egotistical states and really understanding them; meditating, reflecting at the end of your day, visualizing a certain event in which you perhaps acted wrongly and trying to understand it and ask for wisdom about what would have been the correct behavior, so that you can renounce whatever egos were manifesting in that part of your day.
Temptations are necessary. This is how we define ourselves. Temptation is fire. Triumph over temptation is light. We overcome these problems when we remember the qualities of our own conscience, our heart. In synthesis, these are some principles relating to renunciation that can feed our meditation practice, because without giving up harmful ways of being, we cannot enact superior ways of being.
So at this point in time, I'd like to open up the floor to questions.
Questions and Answers
Question: It seems from your lecture that one way to understand renunciation is in the myth of Heracles and the Hydra, which dwells within the murky waters. It is not enough to implore God and cut off a head, but one must use the fire of transformation to keep the head from growing back. So take alcohol. If one has energy invested towards drinking and decides to renounce it, energy is released. But the reason for the drinking might not be comprehended so the negativity manifests elsewhere.
Instructor: So all the mythologies of the world correlate. The great war of the heroes, such as within the Roman and Greek myths, or any biblical cosmogony, even relates with the مجاهدين mujāhidīn, those who strive in the way of God within the Qur’an. All that teaches psychological truths about how we wage war against our own egos, our defects.
In the myth of Heracles, who is the action of the soul, the beauty of the soul (תפארת Tiphereth), has to fight a many headed beast, the Hydra, which is a representation of our multiple defects. It is not enough to beg God to eliminate, but we have to comprehend with the fire of understanding, with intelligence. We only do that through meditation.
All of our habits and desires, in the beginning, we can learn to renounce what we see in the beginning. Renunciation is based off comprehension. If you just give up a certain way of being without understanding it, then the quality of your ethics is not going to be that deep. Really, if we give up mistaken ways of being, it is because we comprehend from experience how they create problems. So that Hydra, that beast, dwells in the waters of יסוד Yesod, because our own lust, anger, pride, hatred, vanity, lives within those energies, steals the energies of יסוד Yesod for their own purposes. In the beginning, you have to learn to renounce and not give your energy to the ego in the moment.
Perhaps you are with friends and they want to go drinking. You are with them at a bar, but you make the conscious decision not to feed your own egos of drunkenness. So we are not investing our energy into that habit. Instead, we are saving energy that we would have otherwise spent through desire. But that is not enough. What is important and more necessary is to go home, close your eyes, relax. Retrospect that moment in which you were tested, tempted, to behave in a way that you knew was wrong. You have to visualize the scene as it happened: what egos came up, what you said, what you did, what you thought, what you felt, even how you behaved internally without showing anyone.
Ask for comprehension for whatever egos you saw in that moment. Ask to go deeper. Work with the waters of renunciation. Work with your creative energy, through the powers of יסוד Yesod through pranayama, mantra, runes, sacred rites of rejuvenation, alchemy, and with that energy present circulating in you, you can go deep with the fire of your energies, because the fire of creativity is in the waters of sex, the waters of Genesis. It is that water, the fiery waters, that can learn to disintegrate any ego you have comprehended. But first, you need to comprehend what happened. It is only in that way that you really can eliminate at all.
Renouncing behaviors or repressing what we see without comprehending is going to create problems. Instead, be cognizant of yourself. Be aware. It is important to remember that in our daily experience, what wastes energy is ego, whether through the intellect, our emotions, our movements, our instincts, and our sexuality, which has to do with our thoughts, feelings, and will. We have to learn to study the mind: all the different egos that take the energies, the waters of sexuality, and waste them. Desire takes the energies of creativity and abuses them. Without that energy present, you cannot really renounce anything, comprehend anything.
In our exercise in retrospection, we learn to first see the ego in action and then later, comprehend how the energy steals life from our spirituality.
I will give you a concrete example. I remember working at one job in which I was greatly criticized by certain clients of mine. I remember being criticized by a person, in which egos of anger, pride, and resentment emerged. I observed the different thoughts, different feelings, the different impulses to act, but first, rather than give in to that moment, to what my desires wanted, I renounced those mechanical, repetitious, reactionary behaviors, because I understood in the moment that if I did that, I would suffer and make other people suffer. Instead, I learned to transform the situation by being calm, present, and kind.
Later, I went home, meditated on each defect, visualizing each aggregate I perceived, spending perhaps ten to fifteen minutes on each ego, asking my divine Being to show me the depth of each desire.
When I found that I had comprehended my anger, what it wanted; my pride, my resentment, how they functioned, how they interrelated, how they fed themselves, where they came from, how they emerged, how they sustained, how they acted in my mind—I prayed for annihilation, asking for disintegration from the divine feminine, my Divine Mother Kundalini, or البقره Al-Baqarah within Islam, the sacred cow. Or الْبُرَاق Al-Buraq, the lightning of the divine feminine who annihilates any aggregate we have comprehended and removed.
So, this is a synthesis we have kind of come back to again and again, but is an essential practice we need to understand. You can also look at a lecture we gave called Retrospection Meditation on our website and a course called Gnostic Meditation where we explain this in the seventh lecture at the end, in depth.
Question: I have been struggling with learning to let go of personal success, growing a business. Is it bad to own a business?
Instructor: No, not bad at all. Now, do we do our business with egotism or with ethics, with conscience? There are many wealthy people who learn to act ethically and there are many wealthy people who are completely unethical. Nothing wrong with the business. In fact, if we have a business that really helps people, then we could really do a lot of good for humanity. But the problem is that people are very materialistic-minded, and therefore, they let their ego run the show, and that is where suffering and problems exist.
Any other questions?
Question: I have noticed that as I deepen my practices in the three factors, I have experienced more dreams and the infradimensions, the hell realm, so to speak. This makes me feel sad as I am unconscious in them and cannot control my behaviors. These are actions that I would never perform in the physical dimension. Why would this happen to a devoted student?
Instructor: Because there are levels of being, levels of renunciation. We can be very chaste, devout, pure renunciates in the physical world, very dedicated to Gnosis, and yet, if we examine our dreams and our ordeals in the astral plane, we will perceive egos and aggregates that are very deeply lodged within our unconsciousness, our subconsciousness, our infraconsciousness.
There are 49 levels to the mind according to Samael Aun Weor. The physical body is merely one level. Or better said, there are seven levels within each of the lower seven סְפִירוֹת Sephiroth of the Tree of Life. So there are seven in מלכות Malkuth, seven in יסוד Yesod, seven in הוד Hod, seven in נצח Netzach, seven in תפארת Tiphereth, seven in גבורה Geburah, and seven in חֶסֶד Chesed.
We can understand certain egos in the physical world and be very serious in this path, and yet, in the more hidden layers of our own psyche, there are demons that really cause us pain. And this is a very necessary thing that happens to every student who is serious. We discover that we have a lot of iniquity, and it causes a lot of pain, and this is essential. Now, the next step is, once we have perceived this in ourselves, we have to learn to go deeper into our psyche in order to eliminate those hidden defects.
The best way to do it is by, in meditation, renouncing our body, not identifying with the sensations of our physicality. Don't move. Breathe deeply. Relax. Work with energy, your vital depth, your vital forces, so that your heart, through prayer and concentration, can calm and be filled with positive emotion, superior emotion.
Remember the qualities of your Being, retracting, withdrawing your attention from your thoughts, learning to renounce thinking—not thinking so much, not worrying about how bad we are or what a big demon we are. It is the reality, but it doesn't benefit us by stewing in the mud. Instead, it is better to relax and to remember that we have God within. No matter how impure our ego is, we have divinity inside who is pure and beautiful and divine.
We have to reflect on the qualities of our Being. So if you feel very overwhelmed by how bad the mind is, by hidden dreams that are very disturbing, remember what your Divine Mother is like. Renounce your pain. It is very difficult because we feel that great remorse and sorrow for what we really are. And personally, I have had this many times where I've seen egos in myself that fill me with so much pain that I could not stop weeping. But, the reality is that we have to learn to renounce even our deepest pains, and in that way, withdrawing our senses, learning to concentrate within in a silent state of equanimity, we learn to await the answer from our consciousness, our Spirit. By achieving serenity and renouncing the lower סְפִירוֹת Sephiroth, we can learn to receive help, the guidance we need and the comprehension we need to eliminate those really deep egos. This is the method. This is the process so that we can enter the internal planes with clarity.
Question: From our renunciations, do these teachings become more sacred to us? There is so much information, it is easy to treat the teachings like other information.
Instructor: Yes, obviously if you have experienced this knowledge personally, you learn to have faith, which is knowledge from experience. It is what you know. Not what you believe, not what you think, not what you hypothesize, but what you know from facts. And that gives you strength and courage to renounce things and information and activities that are really useless. And obviously, in this era of information, it's very easy to look at this type of knowledge and to disregard it like everything else because there are just so many teachings and instructions and schools and religions out there, that it becomes very confusing to discriminate what is of value.
We invite you to study the practices of our tradition, especially, and learn to experiment. Do not anticipate what you might have, what you might experience, or to reject them completely, but really test them, so that you can learn to verify from your own knowledge and heart what is true. In that way, you gain confidence of what is real, not from adhering to a group or following anyone or any group or teacher, but really knowing from your awakened consciousness, your soul, and that is something that cannot be taken away from you no matter how much the mind fluctuates or vacillates or changes. The Essence of the soul stays the same. That wisdom is never lost. It belongs to the Being, to God.
Question: Master Samael says that if we sacrifice every element of pain that we feel throughout our life, if we made this our work, whenever we experience even the most insignificant pain, we would die with a completely awakened consciousness and no karma. Can you talk about renunciation and separation?
Instructor: Yes, oftentimes in the words of Kahlil Gibran, the great Sufi Christian poet, “much of our pain is self-chosen.” We choose to suffer because we feel that we were wronged. We were offended, slighted, betrayed, lied to, dishonored, singled out. We have many excuses why we should invest all our energy in singing our psychological song, where we are the great martyrs of humanity. We have been honest and truthful and kind and compassionate, and yet, everybody else is wrong and we have received the bad end of the stick.
This is how many people think. We all sing our own internal psychological songs. Some of us, you know, sing the same songs again and again: the same tragedies, comedies, and stories in which we are the center of our own moral universe in which we are the righteous ones. This type of attitude does not benefit us, and moreover, it does not benefit anyone outside.
We have to learn to separate and renounce from this type of thinking. The way that we do so is through self-observation. Learn to separate as a consciousness from your three brains. Learn to see within your three brains. Look at them, at the thoughts, feelings, and impulses that emerge within the moment. This is مراقبة muraqabah (vigilance) in Arabic, or محاسبة muhasabah, in Arabic signifying “inner accounting,” to take account of our defects, to see them for what they are and not give them our energy. If we were to sacrifice our pains in this way, and these psychological songs that waste so much energy and do not produce any benefit, we will radically transform our situation. We would learn to take on very difficult situations with grace and efficacy.
Most people, and even many of us in Gnosis, we have one slight difficulty and then we complain. We choose to be in suffering in many cases. The ego does not get what it wants and therefore we feel a great crisis in ourselves. Now, that type of conflict is necessary, to feel those egos emerge in us so that we can see them and work on them. But you cannot really renounce the ego if you don't see it for what it is.
How can you give up that what you don't know? You have to see the ego in action. Observe it clearly without judging or labeling it right away, but simply look. Gather the data. Gather the facts. And then when you go home at night or you’re meditating on your day, reflect on what you saw, and be sincere. Be honest. You can't renounce negative ways of being if you don't understand what they are and how they are fed, how they are situated, how they cause problems, how you feed into them. You have to see it. And when you see it, you can learn to comprehend it.
Remember that if you learn to overcome the most insignificant pain with awareness and attention, not investing yourself in it, you learn to overcome many situations and problems that would be very difficult to handle. This is what it means to become hermetically sealed within the alchemical western tradition. Do not give your energy to the mind. Be sealed. Do not let your energy out, but conserve it by not acting negatively, but learning to act ethically. This is really how we should proceed if we really want to die with a completely awakened donsciousness and no karma.
Question: When you say renounce the lowest סְפִירוֹת Sephiroth, do you mean מלכות Malkuth?
Instructor: Yes, that's part of it. So in one meditation, you can basically observe the body, become aware of the body, relax deeply, and then renounce the physical body. Go deep into meditation, relaxed, in a state of concentration and clarity, equanimity, and you can learn to abandon your physicality as a consciousness.
Likewise, you can abandon יסוד Yesod, the vital body; הוד Hod, the astral body; נצח Netzach, the mental body; תפארת Tiphereth, the causal body; גבורה Geburah, the divine soul, and reach חֶסֶד Chesed, the Spirit. And even you can abandon חֶסֶד Chesed to renounce the lower סְפִירוֹת Sephiroth in order to enter the higher spheres of the Tree of Life, and even the Absolute.
It is a form of meditation we can perform, very difficult for beginners, but something that one can master through a lot of patience and experience, through practice.
In synthesis, some books and texts that can help you in this process of renunciation include the book Treatise of Revolutionary Psychology, especially the chapter called The Observer and The Observed, as well as Individuality.
Practice with self-observation, learn to observe your quality of mind, thought, feeling, and action from moment to moment by learning to see our own defects in action. By separating from the mind, egotism, desires (nafs), we can gather data about our essential qualities of being, so that we can change and renounce behaviors that are negative, and learn to enact positive virtuous action.
Everything we have explained in this course of Beginning Self-Transformation is preliminary. The most essential principle for transforming and elevating our psyche is the divine feminine.
All religions bear a profound respect and veneration of the divine feminine, the Divine Mother. It is really the Abrahamic traditions that have lost sight of this and have adulterated the significance of Her presence in the spiritual work. Judaism, Christianity, and Islam reject any femininity in divinity as an effort to distance themselves, to define themselves against the so-called “pagan” religions.
The reality is that God, the Being, is not entirely masculine, but feminine as well. This is a profound fact, which confounds and scandalizes religious fanatics, people who are accustomed to a patriarchal anthropomorphism, who fail to recognize that God, the Being, is not a person, but a force, an energy.
Divinity is an intelligence. Divinity is within nature, and more importantly within our consciousness, with distinct qualities, principles, characteristics that can really be qualified, classified, and defined as masculine and feminine, yet, not in accordance with modern societal mores, beliefs, ideologies.
The reality is that divinity has masculine and feminine polarities of expression. Yet these principles are not merely limited to just physical gender. They constitute archetypes, forces, blueprints for creation, the expression of the Spirit.
We can say that the divine masculine is projectivity. It is symbolized by the positive polarity of electric charge. It is force, magnetism, assertion, willpower. It is the energy that initiates, which commands, that organizes and even impregnates, engenders, disciplines, and forces.
On the other hand, the divine feminine is receptivity. It is the negative polarity of electric charge. It is the force of conception, gestation, of nurturing, the sustenance that develops a child, the development of youth under the auspices of maternity.
All religions, every ancient tradition teaches, that the world's animals, human beings, and the Gods are the consequence of sexual union: the harmonization of masculine and feminine. Every single cosmogony teaches this: how masculine divinity cannot create, cannot develop, cannot manifest without the help of the feminine divine. Therefore, it is really ignorant to reject the divine feminine because of theological, theosophical, or vain beliefs.
The divine feminine is a cosmological reality, which we the Gnostics experience, which we develop through our meditations.
A masculine God cannot create anything without the feminine goddess, just as a man cannot have a child without a woman. As above, so below. The Father, our innermost God, unfolds Himself into the Divine Mother. She is the derivative expression of our innermost Being. Through Her, He is able to create life and create it in abundance. Through Her, divinity is able to sustain worlds, awaken the soul. As Gnostics, we never forget the worship and respect, the veneration of the Divine Mother, the divine feminine. Because just as we have a physical mother to whom we owe life, likewise, we must show respect and profound adoration for our Divine Mother Kundalini if we wish to change, because She is the force that awakens us. She is the one who elevates the soul, who brings us to spirituality, who provides us with astral experiences, profound samadhis, conscious experiences in the Tree of Life, the superior worlds of the Kabbalah. She is the one responsible for us because She is the one who raises us from suffering. Without Her, we would be lost in this work.
She is the one who initiates, who develops, and who completes this work, especially in relation to the disintegration of the ego.
So, today we are going to elaborate on who She is and Her unique role in the work, in this Gnostic path of self-transformation.
Yet, to do that, we need to comprehend and understand the principles of sacred sexology.
The reality is that just as a man and a woman are needed to create a physical child, both sexual polarities, material and energetic, are needed to create the soul. This is stipulated throughout the Gnostic writings of Samael Aun Weor. It is simple. It is not elaborate. God creates both physical and spiritual life through sex, but that depends upon our intention, our mental state, our behavior—whether it is pure or degenerate, conscious or egotistical.
Sex creates. It engenders. It develops. These principles are within every religion: how man and woman, husband and wife, can use the creative sexual energy in order to give birth to their spirituality. That creative energy is the Divine Mother, and therefore, She creates in us when we know how to use the polarities of sex, male-female.
As above, so below. It is a law. It is the Dharma, the sacred knowledge of alchemy.
We can believe whatever we want. But if we wish to create a child, a man needs a woman and a woman needs a man. To create a solar awakened consciousness in its full capacity, to realize our full potential as a perfected divine being, an angel, a man needs a woman and a woman needs a man, through conscious love and sexual cooperation.
This is because birth is a sexual problem. It is not a belief. And therefore, the birth of the angel, the inner human being, the second birth cited by Jesus, is no exception. Through what is known as tantra, alchemical union, the harmony of masculine and feminine sexes, that energy, which is usually expelled through desire, for procreation, can be converted, can be conserved, sublimated, transmuted, transformed, so that the charged sexual forces of man and woman create a synthesis. This is the child of God, the Son of Man in Christianity, the Christ child or Egyptian Horus, son of Osiris and Isis, the golden child of medieval alchemists, the Platonic Logos, the Kundalini Shakti power of the great yogis of Sahaja Maithuna, the Shekinah of the Kabbalists, the Brazen Serpent of Moses, which is a metallurgic amalgamation of copper—a symbol of Venus, the woman—and the metal tin, the planet Jupiter, or the man.
Both polarities, physical genders, are needed to create physical and spiritual life. However, we need to clarify. Gender is not a construct. It is not a concept, a morality, and accepted code of expectations in society imposed by patriarchy, by institutions—something to be rejected or deconstructed by subversive logic. Gender is a material reality. It is based upon our generative organs and the secondary sexual characteristics they attribute to our personality and expression.
While our physical sex bears specific characteristics to our terrestrial personality, the divine principles of the Father and Mother are archetypical. They are abstract. They are profound states of being. There are correlations between both sexes, but they are not rigid. We can say that the Divine Father is wisdom, instruction, paternity. The Divine Mother is love, elevation, subsistence. In a perfect matrimony, the man embodies the principles of the Divine Father and the woman embodies the principles of the Divine Mother in body, speech, and mind.
So what is the purpose of transformation as we have been explaining throughout this course? We seek to realize the true self. Who is the Divine Father and the Divine Mother? They are within us. They are our true identity, our Being. But we can only reach them through the three factors we explained in the previous lecture on the revolution of the consciousness.
While the Divine Father and Divine Mother are distinct in us, this is not to say that they don't share or embody the same principles, that there are rigid correlations here or correspondences. It is not the say that the Father does not characterize love, or the Divine Mother, wisdom. Knowing the nature of divine masculine and divine feminine is a profound matter of experience in the consciousness—to go beyond our culture's conceptions of sex, humanity’s subjective perceptions about gender, about gender roles in society.
What matters in these studies is that we appreciate and work with our sexual energy, whether it is masculine or it is feminine. We do so through complementarity, to complement ourselves: a man for a woman and a woman for a man. But why?
If you look in this graphic, you see husband and wife holding hands and their sexual organs symbolized by two triangles. There are the ovaries of the woman and the testicles of the man, as well as the vagina of the woman and the phallus of the man. The sexual organs are a battery. It is the most profound form of energy we carry within. One gonad has a positive electric spiritual charge and another gonad has a negative receptive feminine charge. In order for electricity to flow, you need both a positive and a negative. This is the essence of tantra. For these energies to flow perfectly, masculine and feminine must reconcile. Notice that when you join these two triangles together, when the sexual organs of male-female join, you create the Star of David: the Seal of Solomon, the seal, the perfection of the solar man, a true master who has conquered the creative energies and has perfected him or herself.
The masculine and the feminine compliment. They help each other to arrive at a synthesis, to generate light of a spiritual conscious nature. So these principles are extremely beautiful. Ancient mythologies teach us very profound and beautiful truths, and to frame our discussion, we can find the principles and qualities of the Divine Father and the Divine Mother reflected in a beautiful poem by Victor Hugo. He is the author of Les Miserables, a very famous text, a humanist novel, relating to the French Revolution, and Samael Aun Weor quotes a poem of his in The Perfect Matrimony called “Man and Woman.” I will read it at length.
Man is the most elevated of creatures,
Woman the most sublime of ideals.
God made for man a throne; for woman an altar.
The throne exalts, the altar sanctifies.
Man is the brain,
Woman, the heart.
The brain creates light, the heart, love.
Light engenders, love resurrects.
Because of reason, Man is strong,
Because of tears, Woman is invincible.
Reason is convincing, tears, moving.
Man is capable of all heroism,
Woman of all martyrdom.
Heroism ennobles, martyrdom sublimates.
Man has supremacy,
Supremacy is strength, preference is the right.
Man is a genius,
Woman, an angel.
Genius is immeasurable, the angel indefinable. The aspiration of man is supreme glory. The aspiration of woman is extreme virtue.
Glory creates all that is great; virtue, all that is divine.
Man is a code,
Woman a gospel.
A code corrects; the gospel perfects.
To think is to have a worm in the brain, to dream is to have a halo on the brow.
Man is an ocean,
Woman a lake.
The ocean has the adorning pearl, the lake, dazzling poetry.
Man is the flying eagle,
Woman, the singing nightingale.
To fly is to conquer space. To sing is to conquer the soul.
Man is a temple,
Woman a shrine.
Before the temple we discover ourselves, before the shrine we kneel.
In short, man is found where earth finishes,
Woman where heaven begins.
—Victor Hugo, “Man and Woman”
We speak about both Divine father and Divine Mother together to preface our focus on the role of the divine feminine. She is essential to the birth of our soul, and that we would not have existence without our mother. The same goes for our spirituality.
The Divine Mother in Different Myths
The eternal feminine exists in every religion. Both aspects of our Being have been represented throughout every religious tradition, without exception.
The Divine Mother is represented by a sacred cow. But why? We nourish our body with the milk of a female cow. In the same manner, we nourish our consciousness with the milk of wisdom, virtue, creative energy, transmutation, and the remembrance of our Divine Mother's presence.
Even milk as a substance resembles semen. It is the seminal energy, which nourishes our infancy and helps us to become a spiritual man or woman. The Divine Mother's love is so pervasive and so vast, that she has been represented by the sacred cow of Hinduism, within the Greek, Roman, and Egyptian Taurine mysteries, and the life of Gautama Buddha Shakyamuni and Krishna, both cowherds.
In Islam, the longest surah of the Quran is Al-Baqarah, “the Cow,” a symbol of divinity's power to resurrect the soul, because in that scripture Prophet Muhammad relates the magical and power, the influence of a cow whose leg can resurrect the dead. That is a symbol of the power of the divine feminine who raises us from the death of our spirit to the heights of realization.
In Islam, the Qur’an is sung. The power of the Divine Mother Cow is in the verb and in sex: the stone or Kaaba of the Muslims. How we speak, as we stated in the lecture “The Spiritual Power of Sound,” determines how we spend energy, either for liberating the soul or enslaving it—whether we produce beneficial action or bring about our own damnation, our own suffering.
To spell “the cow” in Spanish is La Baca. Baca backwards is Kaba. All of this synthesizes through the Kabbalah, the mysticism of Judaism, which we have been exploring: the Tree of Life. We worship our divinity, the sacred cow, through working with our creative energy, which is represented by the blackened stone of the Kaaba.
We need to purify this stone to make it whitened, pure. We do this through eliminating the ego. So even in Islam, which in its exoteric form strictly denies any femininity in divinity, teaches an esoteric doctrine which is known and practiced secretly by the Sufis. Therefore, people who say that God is only masculine are really half atheist, because they reject the creative maternal feminine principle of divinity in themselves.
We have Isis above. We have Miriam, Mary, holding the Christ child. We have Athena, great matron and defender of the solar Greek heroes. And we have Durga, slayer of demons within Hinduism. These images represent a few of the infinite forms of our Divine Mother Kundalini, because She takes on any form to teach us something practical in ourselves. Every religion and culture has expressed that principle in different artwork, paintings, statues, architecture, and forms.
But why make these points? Why do we draw upon so many correlations in religion? We study all the mythologies and religions of the world out of love for Divine Mother. She is our own Being. She is the root of our most divine expression. She is the mediator for us between hell and heaven, the inferior worlds and the superior states of consciousness. She is the one responsible for elevating us out of suffering.
Athena rescued Odysseus in the great poem of Homer. The Virgin Mary raised the Christ child so that he could perform his mission. And Durga brought balance to humanity, restored the kingdoms of the Gods when slaying the buffalo demon within the Hindu mythologies. And Isis restores the dead Osiris, the divine principle the Father in us, to bring back together his parts, which were quartered and drawn by the demons Seth. These are beautiful symbols about how the Divine Mother integrates the psyche, how she liberates us and performs religion, reunion.
We have to learn to work with our Divine Mother, instant by instant, moment by moment. There is no progress without love for our Divine Mother, because She is the one who gives us strength, who gives us courage to face ourselves, to self-observe, and to not run away from what we see. She is compassion for all beings, even demons or people we do not like. She is virtue and all the most elevated qualities of the Soul and our Being.
She is the superior aspect of us, and sadly, despite this fact, many of us do not know Her or recognize Her presence. The reality is that we forget who She is whenever we identify with anger, with pride, with lust, gluttony, laziness, greed, envy, the ego. We have to learn to restrain the mind, as we are emphasizing again and again, because when we restrain our mind with intelligence, with remorse, with comprehension, our Divine Mother is present with us. We are remembering Her because She is perfection.
She is profound equanimity—deepens serenity—the resilience of virtue. She is virtuous action. She can only work through us when we establish an altar for Her in our heart.
So examine your heart. What do you find inside there? Observe it. Look at yourself. Not with physical eyes, but with the sense of imagination, of perception. What do you see? Do you see love of humanity there? Do you see selflessness? Do you see conscious love for one's spouse, for one's family, for one's enemies? Or are we filled with hatred, with wrath, with violence, with despair?
Many Gnostics write to us asking, “How do I experience my Divine Mother?” as if she is far away. The reality is that She is, to quote the Qur’an, “closer to you than your jugular vein” (50:16). She is within our psyche, but we do not recognize Her presence if we are not looking, if we are not awake, if we are not perceptive about what is going on externally and internally.
Some people think that to experience the Divine Mother is only through an astral experience, in some tremendous samadhi in the clouds. There is a reality to this. But more importantly, the Divine Mother appears to us in dreams, in different forms, to teach us something about our life, about our physical behavior. For an example of this, I will relate my own experience.
Very recently my wife and I went traveling out of the city of Chicago to go hiking. We wanted to get away from people and this situation with COVID-19. And we realized that we would have less exposure going out into nature than being in the city, so we arranged to travel a couple hours outside of Chicago, and in our trip we were driving to a Starbucks. There was a huge line of cars waiting to go to the drive-through, and I was driving and at that moment I had cut off a person who was in line, who was angry at me. And he said some things which were not pleasant.
That morning before we left our home, I had an astral experience in which I was driving my car in the dark. It was 4 a.m. in the astral plane and I was driving along a major road in the city of Chicago. Suddenly I stopped, intuitively, in the middle of the street, because there were no cars present, and I saw my physical mother in the dream approach the driver's side window and with a lot of love, she gestured for me to step out of the car and to let her take the wheel. I did. I went into the passenger seat, and then she drove the car and that was the end of the dream.
I knew when I woke up physically that this was something prophetic. Something would happen in relation with my Divine Mother. So physically, when we are in the Starbucks line and the person I cut off was angry and spoke negatively towards me, I suddenly felt egos of anger, self-esteem, pride and anger and violence emerge from my psyche. And I was really surprised, because I have been observing myself and I never knew that I had these defects in this situation. So my wife who was in the passenger side of the car said, “Let me take the wheel because I can see that this is getting dangerous for you.” So I got out of the car physically. She took the wheel and I sat in the passenger seat and started to breathe deeply, and pray to my Divine Mother. I was begging Her, “Please help me to comprehend this rage that is emerging in my psyche and is threatening to take over!”
I breathed very profoundly, inhaling, with all my capacity in my lungs, holding the breath for 10 seconds and exhaling for 10 seconds, and just introspecting in me, asking my Divine Mother “Help me to have serenity, to understand the culprits in my mind!” And suddenly, I gained comprehension, and I realized and remembered the dream I had that morning. My Divine Mother figuratively was driving my car, which is my three brains. By relaxing and praying, going into my mind, going into my heart, I was able to relax and let my Divine Mother take control of my psychological car. After my meditation, I comprehended a lot. I understood those defects that emerged, which I later prayed for annihilation.
This is a very beautiful teaching, very simple. I know we like to think of having experiences with our Divine Mother in the highest degrees of initiation, the highest sephiroth or spheres of the Tree of Life, but in reality, she comes down to us. She teaches us how to live so that we do not commit insanities, because I was really angry. I was really surprised by how angry I was and so I was begging my Being to help me control this animal and she gave me strength.
But of course, remembrance of our Divine Mother is a learned skill. We have to work very hard. We have to recite mantras. We have to breathe deeply. We have to do pranayamas, transmutation, energy exercises, whether in our mind or out loud, so we can feel Her presence; so we can recognize Her. We do so by observing from our pineal gland and our heart.
The pineal gland is the seat of perception within our brain. It is where our Essence sees from its energetic and conscious seat. It is the focal point of perception. We have to self-observe our three brains, looking into our intellect, our emotions, and our motor brain through this perspective, in a spiritual conscious way. But we must not only observe to see and gather data about the ego in the three brains, but we have to remember the presence of our Divine Mother within our pineal gland, within our heart: the seat of our soul. We also experience intuition, prescience, presentiment, premonitions in the heart: the altar and temple of the inner goddess Kundalini.
In the example I provided, I was observing from my pineal gland into my three brains to understand the thoughts, the feelings, and the will of anger, of self-esteem, of pride, of wrath. Because each ego has three brains. It has its own ways of thinking, feeling, and doing. I was looking at that in myself and praying, “Help me to separate from this Divine Mother! Help me to comprehend so You can eliminate!” And I immediately, intuitively felt Her presence: a beautiful quality of serenity, of strength.
She is a tremendous force. She does not use exertion of any kind. Instead, She opens the jaws of the beast with perfect equanimity, and equanimity is the most profound strength. So we have to feel Her in our mind and our heart. How can a child forget its mother? In the same way, we have to recognize Her presence, Her identity in us again and again. She is the voice of conscience. She is the voice of right action, such as in the experience I provided. I knew the right thing to do, but my mind was really trying to destroy my life, and I fought with my mind, and I would not have been able to relax if I did not have Her, my Divine Mother—and also, the Divine Mother of my wife, who expressed in that moment and saved me, helped me to rectify the situation.
So let your Divine Mother drive your car. Let her drive your soul, your Being—even if it means that you need to recollect yourself—whether you need to breathe deeply, do mantras, do prayer, walk out in nature. Take time to develop that stability of mind, to deepen your serenity. Because that is how you connect with Her, not through agitation, not through exertion, but through comprehension.
The Divine Mother and the Tree of Life
As we explained, the Tree of Life is a map of the consciousness. It is a map of the Being. From the most elevated spheres or סְפִירוֹת sephiroth, the plural Hebrew term for “emanations,” to the most dense and material at the bottom.
This is a distinct and clear map for meditation and our internal experiences, which can clarify our understanding of where we are at in our work and where we must go.
The sephiroth also reflect different expressions of the Divine Mother.
So as I stated, the Divine Mother is universal. She is formless. She is an energy, and yet She can manifest within the different spheres or sephiroth in order to help us. And Samael Aun Weor, the founder of the modern Gnostic tradition, provided five distinct unfoldments or expressions of Devi Kundalini that we need to understand and which we can relate to the Tree of Life.
At the top of the tree, above Kether, the Father, the Crown, you have the Absolute, which in Hebrew is אין Ain, אין סוף Ain Soph, אין סוף אוֹר Ain Soph Aur: the Nothing, the Limitless, and the Limitless Light.
In the Absolute, in Ain Soph, the Divine Mother is the Unmanifested Prakriti.
When the Divine Mother unfolds and expresses within the universe, within creation, we find that she manifests as Binah, intelligence, the Holy Spirit. She is the chaste Diana, Isis in Egypt, Tonantzin amongst the Aztecs, Maria, Miriam, Mary in Christianity, or better said, the mantra RAM-IO, a profound Mantra to invoke our Divine Mother Binah, intelligence. So these sephiroth are different qualities of consciousness. They are different modalities and expression of the divine.
We also have something very important in relation to the death of the ego, which can relate to the sphere of Geburah, Justice, the severity of God. This is the Divine Mother Death. The Divine Mother Death relates to the justice of the Being, who punishes the ego and annihilates it. She is represented as the terrible Hecate amongst the Greeks, Persephone, Coatlicue, Queen of the infernos and death, the terror of love and law. She is the terror of the ego and the love of divine law, of order, of equilibrium, of karma. So in our former lectures on Karma, we explained how the divine hierarchies are managed by divine beings, with intelligence, with love. Knowing that law and loving that law is how we gain balance, and the Divine Mother Death removes the impurities so that we can be balanced, harmonious beings, integrated beings.
We also have the special individual Mother Nature relating to Malkuth, the physical body, who is the originator and architect, the creator of our physical organism. Our body is an amalgamation of many elements. Mother Nature relates to our body as well as our environment and our body is dependent upon Mother Nature outside, but our internal Divine Mother Nature relates to our physicality, our body, which we need to sanctify.
And lastly, the Elemental Enchantress to whom we owe every vital impulse, every instinct, relating to Yesod, the sexual creative energy, the foundation of our spirituality
Let us explain each aspect of the Divine Mother in more depth.
The Unmanifested Prakriti (Ain Soph)
The Unmanifested Prakriti, the Ain Soph, is the nothing, the limitless. Prakriti signifies nature. Mula in Sanskrit indicates “root,” as in the “root of something,” such as phenomena, consciousness, experiences.
We find mula in our root chakra, Muladhara, which signifies the “root place,” the root chakra. We use the term Mulaprakriti to refer to the Ain Soph, the abstract absolute space, the root nature of our consciousness, which is cosmic and eternal, a profound form of space. The Divine Mother has no form, but that energy takes on form within the astral plane in order to teach us, the Essence, important things.
Samael Aun Weor also refers to the Divine Mother Prakriti as the Unmanifested Kundalini. This is understandable when we comprehend how the Divine Mother above and the heavenly cosmic space, the Mulaprakriti, is reflected in our Muladhara Chakra. So that cosmic space, that force, that energy, when it manifests into the universe, it becomes the Tree of Life, the different sephiroth, becoming more dense and material as it descends into different unfoldments or dimensions.
The Ain Soph is beyond any universe. It is within the abstract space, the cosmic consciousness, the selflessness of perfect Seity. The Divine Mother above, Mulaprakriti, is the same energy that descends and becomes the serpent in our Muladhara Chakra.
Even Ricard Wagner in his Ring Cycle [The Ring of the Nibelungen] which is an Opera tetralogy, depicts the Goddess Urda, the mysterious Ain Soph, or Devi Kundalini, with the same musical motif, the theme song, as the sword Nothung: the weapon of the great solar hero Sigmund, which is the Essence, the soul, who wields the Kundalini, the sword Nothung, in order to battle his enemy, Hunding, a symbol of the ego.
Nothung, no-tung, reminds us of “nothing,” the Nothing, the space, the Abstract Absolute Space: Ain Soph. And we have explained in other lectures and courses that the Ain Soph is a star, a supra atomic point, the synthesis of our real Being. It is a light that shines within that space with perfection. It is known as the Glorian, the origin of universes. So this Mulaprakriti, is the womb of the Nothing, which is not understandable to the intellect, but is comprehended through experience.
It is the origin of worlds, suns, galaxies, the infinites. All cosmic units are sustained, are born, are gestated, and they are destroyed and absorbed again throughout the great cosmic rhythms of activity and repose, known in Hinduism as Mahamanvantaras and Mahapralayas. These are “great” cosmic days and nights, respectively (for Maha signifies “great”): periods when universes emerged from the Ain Soph, and when it is time, those universes return back to the Nothing, to enter a period of absorption and repose.
This is the significance of many Qur’anic verses. "You came from Him and unto Him you shall return." Even the Arabic name Allah hides many mysteries. The syllable “Al” means “the,” the indefinite article. And “La” can mean “No,” negation. Allah traditionally represents or translates as “The God,” but literally is “The No,” the Nothing—that which is not related to anything in existence, because it is unmanifested. This is why in Islam there are no statues or figures representing Allah, because you cannot anthropomorphize space. You cannot characterize the divine feminine in Her most abstract reality.
The Unmanifested Divine Mother never enters the universe without taking form, so that we can comprehend and receive insight in our work. The universe emerges from her universality. She is absolute, cosmic, perfect. Her center is everywhere and Her periphery, Her circumference, is nowhere. She is the source that we aspire to. She is perfect liberty, a state of being that is so vast and expansive that it terrifies the ego.
And so “the Nothing,” “the No,” the Unmanifested Divine Mother is the complete negation of our self, because in that selflessness, one becomes the universe, the stars, the planets, the gods. It is cosmic, absolute, eternal. She is the starry heavens or Egyptian Nut in that respective mythology, who shelters the heroes and the gods, those masters of meditation who have perfected themselves.
Involution: The Descent of Divine Force
In the universe, when the light of divinity manifests and expresses, that unitary light of the Ain Soph, descends and particularizes, individualizes. The top trinity of the Tree of Life relates to the trinitarian unfoldment: an expression of the Being in the most rarefied and subtle levels. Our unique consciousness, our divine Being, is a perfect unity. Yet to create life, She expresses, or that light expresses as three principles, since the law of three is how everything is created.
These are forces, qualities, principles, archetypes. They are blueprints of any universe. They are not three people that constitute one anthropomorphic God. These three creative forces are known as Father, the Son, and the Holy Spirit in Christianity. Every religion reflects these principles but in different ways. It is one light that can express as three, so as to gestate worlds and human beings.
So going back to that description of the principles of sex, man is the affirming, positive force; woman is negating, receptive force. And together they provoke and promote the synthesis, reconciliation, which is the birth of the solar Christic consciousness.
That synthesis is בִּינָה Binah, the intelligence of God in Hebrew. So our particular, individual Divine Mother is the intelligence of divinity, because She is the synthesis of all universal wisdom, which governs creation in every level. She is the spouse of Shiva in Hinduism, known as Shakti. Or, Brahma and Sarasvati in Hinduism—or to define its equivalent in the Bible, you have Abraham and Sarah. Brahma-Abraham and Sarasvati-Sarah in the Bible. These are all symbols that reflect truths that we need to experience.
The reality is that in accordance with Gnostic Kabbalah, Binah is dual, because Binah is reflective of masculine and feminine principles. Because remember that when you have affirmation and negation, masculine-feminine, positive-negative, you produce the synthesis. And in the terms of having a child, the synthesis of a husband and wife, the child reflects the qualities and characteristics of its parents. So you find both principles there, but of course, manifested as a boy or a girl. But it takes the qualities of both male-female, father-mother, in order to create something beyond itself.
Binah, the synthesis is dual. It is masculine-feminine, Father-Mother. In Hebrew, it is known as אב Abba and אם אלהים Aima Elohim in Hebrew. The sacred name of God, of Binah, is יהוה אלהים Jehovah Elohim. אלהים Elohim is a synthetic word. אל El in Hebrew is God. אלה Eloah in Hebrew is Goddess. ים Iod-Mem or the letters “-im” is a masculine plural ending. אלהים Elohim truly signifies “Gods and Goddesses.”
Our particular, individual Divine Mother is Diana, the huntress, as we see in this image.
She is the Virgin Mary, Miriam or Mar-IO or Ram-IO, which is a powerful mantra, as I stated, of working with the divine feminine. מרים Miriam in Hebrew means to raise. She is the wife of the masculine aspect of the Holy Spirit, because the trinity is Father, Son, Holy Spirit—three forces as one light. We can receive profound instruction from our own intelligence, the Divine Mother in Binah. She takes on forms within the astral plane to teach us like in the example I provided.
The Divine Mother Death (Geburah)
But let us also talk about the Divine Mother Death relating to Geburah, the justice and severity of God.
This aspect of the Divine Mother is perhaps the most important. It is referenced constantly throughout the writings of Samael Aun Weor. Divine Mother Death is responsible for annihilating the ego. She is Kali, as we see here. She dances upon those couples who know how to harness the sexual fire of alchemy. Meaning: man and wife use their sexual energy, conserve it, and direct it towards the death of desire to liberate the soul.
So of course, this image is terrifying. She has a necklace of many heads, representative of all the egos she has slain in the initiate whom she stands upon. She is the power of the serpent Kundalini, which you find coiled around the left arm of the man whom she has conquered. Of course, that symbol relates to the left pillar of the Tree of Life or the serpent Ida, the energetic feminine current that rises from our sexual gonad up to our head, which is the contrast of pingala, the solar electric sexual serpent that rises from the other gonad to the brain within the vital body.
The Divine Mother Death, despite her fearsome appearance, should not be feared. She is the liberator of our soul. She pulverizes the ego. She extracts the Essence through successive profound comprehensions. So She only decapitates those ego we have fully comprehended in our meditations. If we are single, we can pray to her using the mantra KRIM, prolonged such as this:
We imagine those defects we have comprehended and that She decapitates them, impales them, disintegrates the egos we wish to remove. If we are married, we can have more force by which to annihilate those egos. But if we are single, we can still work with the Divine Mother Death.
So this is very beautiful topic because Kali, the Divine Mother Death, is the power of sex, that which creates the soul and destroys the ego. She is the slayer of demons. She is Athena, who in the Greek myth of The Odyssey helps Odysseus return home in order to battle the many suitors who have tried to take his wife Penelope. In the Greek myth, Odysseus invented the Trojan horse during the Trojan War, conquered the city, and when trying to return home, he was lost for 20 years. And so, many men thought he was dead and tried to marry his wife, who remained faithful to him: a symbol of the soul waiting for the reunion of Odysseus, the solar man, the initiate.
When he returns home finally, he finds that his whole island has been ransacked by suitors—all these figures and people trying to marry his wife and eat off his land. But Athena warns him saying, “You must disguise yourself and discover your enemies. You must find out who is your friend and who is your foe.” And so she disguised him with magic as a beggar that he, in this form, went around trying to investigate these people. Finally, in a great battle scene at the end, he reveals himself and with the help of Athena, with the help of Kali, kills all of those infidels.
This is not a literal history. It is a symbol of working against the ego. And so Odysseus conquered and returned to his home, but only with the help of the Divine Mother Death. So She is very important in the work and we could talk about more of the practices involved in working with this force, this liberatory energy.
Divine Mother Nature (Malkuth)
We have the Divine Mother Nature who is the creator, sustainer, and maintainer of our physicality. Divine Mother Nature helps us in jinn science, in magic, in theurgy, in the act of placing our physical body into the fourth dimension. This is jinn science.
She is the lever, Divine Mother Nature, or fulcrum of Archimedes who said, "Give me a lever of support and I will move the universe." So, jinn science, unlike astral projection, is when you, in a sleepy state, meditate upon your Divine Mother Nature, the originator of your physical body, so that she can take you in your physical body into the internal planes. So rather than leaving your body behind, you enter the fourth dimension, traveling in hyperspace.
This is the significance of many myths in different world traditions where monks, priests, prophets, masters, were seen flying, traveling through the air, passing through walls, appearing and disappearing, levitating. Every world tradition and religion teaches these symbols or these truths, which are not in fact a symbol, but how through tremendous discipline and work with the Divine Mother Nature, one could conquer the fourth dimension, enter those states.
The most memorable of them all that comes to mind, to my memory is the Prophet Muhammad, who was meditating at the stone of Kaaba, Mecca, in which he fell asleep and was taken with his physical body upon a mystical creature called Al-Buraq, which had the form or body of a donkey, the wings of a great bird, the tail of a peacock, and the face of a woman.
If you are familiar with the Egyptian sphinx, with the paws of a lion, the hooves of a bull, the wings of an eagle, and the face of a man, or a woman better said, you find that the Egyptian sphinx is paralleled in the ascension of Prophet Muhammad. And that is a symbol of Divine Mother Nature. She is the one who organizes the elements in our psyche and in our body. The fire of our heart, our emotions; the air of our thoughts; the waters of our sexuality; and the earth of our body.
This is a feat that we can accomplish in ourselves if we work with jinn science. And we have practices that we are going to relate in some resources we have available online.
Elemental Enchantress (Yesod)
We have the Elemental Enchantress relating to Yesod, our vital energies. She is known as the Eemental Instinctual Female Magi. She is our Divine Mother that works with Yesod. We can invoke Her and work with Her to perform sexual magic, which is alchemy, which is tantra, transmutation.
Samael Aun Weor mentioned in The Three Mountains how he saw his Elemental Enchantress in the form of a pygmy, the form of a fairy: a beautiful elemental soul. So all the elements have soul, including minerals, plants, animals, and the Divine Elemental Enchantress, our Divine Mother. This aspect of our Divine Mother works with the creatures of nature and She is the sexual force. She aids us in becoming elemental in nature: purified, simple. She also helps us to enter back into Eden. עֵדֶן Eden is a Hebrew word that means “bliss.” It is the state of the soul that we lost when we created desire, by disobeying the commandments of our Being.
This female magi helps us return to Eden, which we do so through alchemy, sexual knowledge, transmutation. She helps us with different forms of magic such as ceremonial magic, relating to the astral body, Hod on the Tree of Life, the emotions. She also helps us with elemental magic relating to Netzach, the mind, the souls of plants. And She helps us with sexual magic, Yesod.
Magic is the ability of the consciousness to exert will upon nature, to influence it. It doesn't mean that we pull rabbits out of hats. It means that we control all of the components of our psyche.
The elementals of nature, in relating to the plant kingdom, never left Eden. Those souls that enter the animal kingdom eventually lose Eden in themselves because of desire, the animal method of procreation. This is why in Gnosis we work with plants. We work with plant magic. We command the souls of plants to vibrate with our level of being and to elevate ourselves, but also to help humanity, because every plant in nature is a mechanism that can reflect divine force. All plants have their purposes. This is very well known in different forms of medicine: Ayurveda, holistic forms of treatments. But in Gnosis, we study plant magic, because it is extremely effective for influencing humanity in a conscious and beneficial way.
I invite you to reflect upon some of the resources we have available in order to learn to work with our Divine Mother. Pretty much all the books of Samael Aun Weor teach us how to work with Devi Kundalini. You can learn about jinn science, especially in The Yellow Book. But alchemy is covered extensively in The Perfect Matrimony, The Mystery of the Golden Flower.
At this point in time, I would like to invite you to ask questions.
Questions and Answers
Question: If we have had experiences when our Divine Mother will not see us in the astral plane, does that mean that we have too much lust?
Instructor: I think that might depend on the person, but in my experience when my Divine Mother has not been able to find me it is because I am too asleep. I had an experience, also a long time ago, in which my Divine Mother approached me with a radar in her hand, and She said with a lot of concern, pointing towards the screen, “I can't find you!” So usually in radar, you see a green line that goes around the circumference, the radius spins like a wheel, and there is a little blip that will appear when you find some kind of naval ship or aircraft or whatever. So my Divine Mother was showing me this symbol and saying, “I can't find you” because I wasn't being awake enough.
So obviously it could be in relation to lust, because obviously any ego puts us to sleep. But most especially if we give in to lust, desire, fornication. It could mean that we are very asleep, because we waste the energies that are going to awaken us.
Question: Is the word Devi relating to the word divine?
Instructor: Yes, there is that their connotation. Devi also relates to deva, goddess, such as the devas of nature, the great elemental queens who govern the plant kingdoms, all those divine intelligences of the physical and internal worlds.
Question: Is the Innermost, inner Being, both the Divine Mother and the Divine Father?
Instructor: In Kabbalah, strictly speaking, the Innermost, our Being, is the Divine Father, known as חֶסֶד Chesed in Hebrew. Chesed is the seventh sephirah from the bottom to the middle of the diagram. Chesed means “Mercy” and he is the spirit, the immortal spark of divinity in us. The Innermost is a child of the Divine Mother, Binah, the Holy Spirit. So in very intuitive logic, we can say that Osiris and Isis in Egyptian mythology represent Father-Mother within Binah, masculine-feminine, and their synthesis or child is Horus—Horus, the light, because in Hebrew אוֺר Aur means “light.” Horus is the gold of the spirit, because even in spanish, oros means “gold.” So the Spirit, Chesed, emerges from Binah, the Holy Spirit.
Question: Is it possible that our Divine Mother is guiding us, but we are unaware of it?
Instructor: Absolutely! I would say in reality that, in our work, She is with us all the time, but we just don't see Her. We are not aware of Her because we are not paying attention. The way that you figure that out is by awakening in meditation and also learning to remember that presence in yourself, moment by moment. Obviously astral experiences can help us to have more clarity, because then we recognize the same intuitive principle or feeling. That premonition we have in dreams is the exact reflection of our daily life. That is something that gives us faith. We start to see more and more that our Divine Mother is really with us all the time, but we are just stubborn. We don't recognize Her presence because we don't pay attention. In the example I provided of my Divine Mother getting in my car, you know, I didn't even realize what was happening, even when physically I got out of my car and got into the passenger seat. And hen immediately afterward, I understood the symbolism of that experience, and the same quality that I had in the dream related to what I was going through in that ordeal physically. That gave me a lot of inspiration, a lot of joy, even when my mind was terrible. So She is with us all the time, but we have to learn to recognize Her.
Question: Can you please elaborate on this prayer? “Be thou O Hadit, my secret, the Gnostic mystery of my Being, the central point of my connection, my heart itself, and bloom on my fertile lips made Verb!” Also, what is the significance and the best time to use this prayer?
Instructor: So who is Hadit? Hadit in Egyptian mythology can relate to the Holy Spirit, who is our “secret,” the thread, the intelligent intuitive guidance of our conscience, “the Gnostic mystery of our Being,” who is infinitely profound and “the central point of our connection.” So remember that when you are self-remembering and self-observing, you have to remember the connection of your spirit within your pineal gland and your heart. Self-remembrance is a thread that you have to hold on to. It is the thread of Ariadne in the Greek mysteries, when I believe Theseus went into the labyrinth to fight the Minotaur, and it was a vast labyrinth in the caves of that underground kingdom, so that he could find his way back because the thread would point to him where he came from. That central thread or point is our Divine Mother, because we have to remember the thread of our experiences: the continuity of our self-remembrance, our mindfulness, the state of self-remembrance and being moment by moment.
That is our heart. It is what gives us life, following our intuition, not our intellect, but our heart. In that way She can bloom our lips made fertile, made verb. To be fertile in lips is to be transmuting your sexual energy. Our speech is empowered by the sexual creative force, and She manifests in our words when we are intuitive, when we reflect on Her qualities in our daily life moment by moment. We can use this prayer anytime we meditate. It is especially wonderful in sexual alchemy when you remember the presence of your Divine Mother, when you approach the forge in which the Kundalini is tempered and awakened.
Question: When we take a spouse, are we unifying the divine and masculine energies in a way that affects or breaks the heart of the Divine Mother, when we realize that we are not in the right marriage? Are we affecting these divine forces?
Instructor: Obviously, adultery is a very painful thing, but also, being that we are asleep, we do make mistakes. Anytime we mix sexual energy with people of the opposite sex, we adulterate our consciousness and we weaken our conscience. So knowing who your partner should be or whom you should be with, the thing to remember is that we have to make good choices, to not get in those situations, to not jump into relationships without prudence, without testing our grounds.
But also, the thing to remember is that if one is in a committed relationship and one feels that doubt, that pain, or that sentiment or feeling that one is in a wrong relationship, one should really meditate profoundly, because any type of sexual connection is very serious, is very profound. It creates a type of signature in the astral plane, a type of marriage of forces which we can't ignore, which is eternal. I would say, anytime we disobey our Divine Mother, especially in sex, yes, we make Her suffer a lot. We have made our Divine Mother suffer tremendously by having so many partners and not waiting for the one person to work with in accordance with our karma or with the law. So that is a very delicate thing to discriminate and understand and it is always going to be very personal. While I can't give you a thorough answer in terms of who is the right partner for you, obviously, that is something you have to spend a lot of time reflecting on. So yes, we do affect our divine forces when we enter a sexual relationship without love, because love is what regenerates the soul, not lust.
Question: Why is Ram-IO such an important mantra? Especially in relation with masculine and feminine energies?
Instructor: Mary in Hebrew is Miriam. You spell Mary backwards, you have RAM-IO. RAM or the RAM, is a symbol of Christ: the sexual creative fire that anoints the initiates, which particularizes and develops the pure unity of the soul. Mar or mer in French means “sea,” the sea of IO, or the ram of IO, the child of the Divine Mother. RAM-IO is an important Mantra because it works with Christ, the solar energies, and with our waters. It transmutes, we could say, or invokes very high forces in us, because mar or mer is the sea from which the solar gods emerge. And IO, if you studied Greek mythology, has many representations as a beautiful feminine figure, whom I believe Zeus pursued out of desire and love. Many kabbalistic symbols there, which you can study on our websites, but in synthesis RAM-IO is important because it is a seed mantra: IO, that works with the Divine Mother.
Question: You said that our Divine Mother can manifest in other ways besides in our dreams. Does this mean that she can take form in other people from time to time when facing ordeals? Can you elaborate on that?
Instructor: The answer is yes. Samael Aun Weor mentioned many times and asks this question: How many times has your Divine Mother appeared unto you, O disciple, without you even knowing it, even physically? In the example I provided where I was in the car at Starbucks, my wife was expressing her Divine Mother and even my Divine Mother too, because She is universal, in order to guide me and say, “Let me take the wheel.” My Divine Mother and the Divine Mother of my wife was acting physically, so she became the vehicle of expression of that, so that I could face the ordeal and pass it, to comprehend it. She can take form in other people and manifests anywhere, everywhere, at any time, because she is universal. She is space, but she can appear and manifest in any human being that is either prepared or has enough space to reflect that principle.
Question: Is there any prayer to the Divine Mother that you prefer during sexual magic?
Instructor: Well, that is obviously going to be personal to each one of us. Obviously if you are practicing in alchemy, you and your partner—or if your spouse is not into Gnosis—that is something that you will have to gauge in yourself; but obviously, if both partners are practicing in alchemy, they should work and could work with other mantras that help with different functions, such as Kandil Bandil Rrrrr: the mantra to awaken the Kundalini. Or, IAO to transmute the sexual energy.
Or to annihilate the ego, Krim, to invoke the Divine Mother Death. So I invite you to experiment if you are married. Try the different mantras to see what helps you most at a given time, because different mantras have different purposes.
Question: Please discuss the origin of the reference to Mother Nature. And what is your perspective on why certain religions dismiss the significance of the Divine Mother and or cast blame like the Adam and Eve story?
Instructor: So, Mother Nature is the originator of our body. Even the word in Latin, mater, meaning mother, is the matter of our body. So the spirit, the divine masculine, impregnates matter in order to give birth to Christ; the pure virgin matter or mother who represents the body that is purified through transmutation, so as to give birth to a perfect soul, the Christ, the Son of Man. So these are symbols that represent different degrees and steps in the path of initiation, which you can read about in the course The Path of Initiation on Glorian.org, but also what you can study in our course on Chicago Gnosis called The Secret Path of Initiation.
As for why religions dismiss the significance of the Divine Mother, it is because religions degenerate with time. And those who are in power were men. Therefore, those men decided to make religion reflect their tastes. So that is why many beautiful traditions, which are very rich and profound and even feminist, in a sense that the divine feminine is respected, those aspects of those traditions were gutted out, because it did not, or better said, it was a basis of interpretation for persecuting and discriminating against women, which is sad. But when you know Kabbalah, you don't get confused, and do not let any type of patriarchal narrative or dogmatic patriarchy influence our readings.
Question: Could you elaborate on the Kali Ma? Is this an aspect of Kali?
Instructor: Kali Ma, or better said Kali, is the goddess of death. And Kali is dual. In heaven above She is the Divine Mother Death who eliminates desire, the ego. But if we fornicate, if we adulterate, if we expel the creative energies, then that force of Kali produces the death the soul through Kali Ma, the queen of the infernos. She becomes the tail of the demons, the inverted serpent Kundabuffer.
So there are two ways to die: through initiation or through the second death. The ego must be eliminated either way. But if you wish to acquire development in our spirit, we work with the Divine Mother Death in the positive sense, removing the ego here and now in meditation, through alchemy, so that we can ascend the Tree of Life. But those people who don't want to eliminate the ego on their own, let themselves be swallowed by nature, meaning by hell, so that they are recycled and disintegrated by the devolving serpent Kali Ma, the inverted aspect of the Divine Mother Death in hell.
Question: What can we do to be good children to our Divine Mother? How do we take care of Her?
Instructor: We are a good child when we perform the three factors with fidelity. Comprehend the ego, eliminate it, act virtuously, and serve humanity. That is how we earn graces from our Divine Mother Kundalini, and we take care of Her when we are chaste. If we are not saving our sexual energy, we are abusing the Divine Mother, committing a crime. So take care of Her by conserving your sexual energy, transmuting it through many beautiful exercises such as pranayama, runes, sacred rites of rejuvenation, meditation. Take care of Her by working on your mind, eliminating desire.
Question: Is our personal Divine Mother or Father working in collaboration with other people's Divine Mothers and Fathers in order to put us in the situations we need for a development?
Instructor: The answer is yes. Obviously divinity is at a level that is omniscient. All of the divine beings of the Absolute in the Tree of Life, those who have already done the work in past lives, obviously those monads are developed and know how to work in an intelligent manner. But our Divine Father and Divine Mother, even at a level of a beginner, works with the law, works with karma, negotiates karma for us and works with other solar divinities in order to help us. So all of that is determined with intelligence, because Binah is the intelligence of all the divinities in the universe. So that universal intelligence is pervasive, is cosmic. So, that wisdom is universal, not particular, within in one person only, but is manifested in many masters.
Question: I have had experiences with my Divine Mother in lucid dreams. I have also had experiences in this three-dimensional world that reminded me of my Divine Mother. Can our personal Divine Mother work through others or precipitate in the three-dimensional world, or is this a different aspect of the Divine Mother?
Instructor: So yes, the Divine Mother, our individual Being, Binah, can work through other people. Like in that example of being in the car at Starbucks, my wife, like in the dream I had that morning, said “Let me take the wheel.” So my Divine Mother and her Divine Mother were working together to help me get out of a mess, to help me not make a mistake. So I am deeply indebted to my Being. And the Divine Mother can manifest physically in a material form. But that is usually performed through certain exercises of invocation and high magic which you can read about in Esoteric Medicine and Practical Magic.
Question: Do these personal Divine Parents have their Divine Mother and Father?
Instructor: We can say that the Tree of Life describes the different hierarchies of being. Our inner Father is Chesed, the spirit, the Innermost In Kabbalah. His Divine Father and Mother is Binah, the Holy Spirit. And so, whether or not Binah has a father and mother, we could say in a very profound sense, yes, because the trinity of the top of the Kabbalistic Tree of Life emanates from the Ain Soph. Samael Aun Weor even mentions that the Ain Soph is Father and Mother, in profound synthesis. So there are levels of hierarchy of light, which is why the Qur’an states in Surah Al-Nur, "Light upon light!” Levels of Being—different unfoldments of one perfection.
Question: Can you speak about the secret path of the heart? How can someone who is highly intellectual begin to open their heart? Is it essential to return to childhood trauma? As a man, I find it difficult to cry sometimes and show emotion. What can I do to heal? Is crying necessary? I am often encouraged to by my loved ones. What are your thoughts?
Instructor: The secret path of the heart unfolds through sincerity. Usually with our intellect, we like to justify or repress our psychological state, to not look at the reality and the facts even if it is very traumatic. We know from counseling and trauma that early childhood trauma has an energetic impact, conditions the psyche. And because it is so painful to look at that event, the mind defends itself and represses or hides that experience within the subconsciousness. And I would say yes, in reality, to understand trauma and overcome it, one has to cry, because there is a tension in the psyche that is so painful and so enmeshed that it manipulates all of our actions in our conscious mind, usually without our awareness. But in order to really confront our defects and those traumas, we have to really be willing to break apart, whether it is from remorse, or whether from comprehension, because Samael Aun Weor mentions that in the work of the death of the ego and the work upon trauma, if we really understand our defects in depth, we will cry, because it is painful.
So it's necessary. We have a course on Chicago Gnosis that is going to elaborate more and more upon how to work practically with trauma. It is called Spiritual and Mental Health. We have one lecture up there already where you can learn from some professional as well as spiritual advice, about how to work practically with facing these types of conditions and the ways to heal. So there are many practices that explain how to do that.
Question: If we have an experience in nature particularly with animals, which aspect of the Divine Mother is that? Nature or Enchantress, or both?
Instructor: I would say both, because animals belong to nature, but really, animal nature is defined by instinct: the Elemental Enchantress. So it is important not to think of the Divine Mother as separate from these different aspects. They are really expressions and unfoldments of one light, our divine feminine nature. So there are different principles that manifest in different ways in accordance with the sephiroth and the internal bodies, but all of it interrelates and connects with each other.
Question: Are there specific practices or mantras that coincide with each vice? If so, can you list one routine for each one?
Instructor: I wouldn't say that we have separate mantras or practices necessarily for different defects. Really the best practice to comprehend and eliminate our vices is retrospection meditation. But there are exercises that help to gain enough stability and concentration and serenity by which to work effectively in retrospection. For example, if your heart is afflicted with anger, it is good to work with the mantra O, to saturate the heart with positive force. Or if we are afflicted with lust, we can transmit our sexual energy so that we have enough control and stability by which to approach lust in our mind. So I wouldn't say there's a practice for each of the seven vices, we could say, but you do find throughout the literature of Samael Aun Weor different practices to help treat anger. For example, like I related about the Starbucks experience: I was doing deep breathing to control my anger. That is something that the master gives in the book Introduction to Gnosis: the lessons he provides there, so that you can let anger subside so that you can work on the mind, which is what I was doing in that experience.
Question: If we experience the ordeal of Direne and failed, will this mistake cause our Divine Mother and Father to renounce us for the rest of this lifetime?
Instructor: That really depends. That depends upon the magnitude of the fault. How much energy is invested in lust. Obviously, if one fails the ordeal of Direne and commits adultery, obviously, there is going to be a lot to repair, if that can be repaired at all, in terms of a relational standpoint with one's spouse. Because if divinity asks you to work with one partner and we betray our spouse, obviously, there is going to be a lot of karma involved that it is going to be more difficult to unfold. Whether or not that will be forgiven is something particular to each case, because karma is very intricate and particular to each person. That is something that only your Divine Mother and Divine Father could show you from experience.
Question: I have had many experiences in my time on this path, often times when the experiences begin, my mind truly struggles to understand, how it is possible, or whether I am worthy to experience these things? What could be done to help this?
Instructor: Well, the solution is: reflect on your heart and your sincerity. Sincerity is the virtue that opens the door to experience. When we truly repent of our errors, not because we want to have samadhis or experiences out of craving and desire, but because we want to change our behavior, when we change our ethical behavior and conduct, we start to see results in our daily life. That is when we become worthy to receive very high initiations or experiences. It is something that has to be earned.
Now all of us without exception feel despair at times, where we feel the pain and realization that we are so afflicted with ego that we don't know what to do. And this is a trial and trauma of the soul, a great drama or path of difficulty every one of us has to face. All of us have our own cross to bear, but the reality is that there is forgiveness in the law and it is possible. But we have to really earn it, and that means suffering a lot to the extreme, if necessary. Because when we go through pain and hardship, and feel that this work may be beyond our reach, and we realize that if we don't change, that we are going to suffer more, then we work regardless of the result. We do it because of love, without attachment to the fruit of our deeds. It is when you act in this way, without expectation, and practice in this way without expectation, that is when we really start to receive help internally. We gain experiences. So it is possible.
Personally, from my past lives, I do not deserve to be helped. I have committed terrible crimes, and I remember them with lucidity. So it is painful, and I have had to really weep a lot and pray for my Divine Mother to help, because without Her we are lost. But it is precisely at that breaking point in which she enters as light, and we have to be willing to receive that intelligence, primarily by facing extreme hardship. We face and overcome defeatism by meditating on those egos that complain that say, “I can't do this work. I am not good enough. I'm not worthy.” Your Divine Mother knows best, so rely on Her judgment, not on doubt. Doubt is one thing. Despair and morbidity is one thing, but remorse is something else. So all doors are closed to the unworthy except the door of repentance, and we show repentance by our deeds, our actions.
Question: Can you speak about how to use the rune Yr and how that works with our Divine Mother when working in sexual alchemy?
Instructor: So the rune Yr is the opposite of the rune Man, and if you are familiar with the hippie symbol of peace, it is the rune Yr. The rune Man is upright and Man is a representation of the masculine sexual force. So when you join those two runes together, Yr and Man, you form the rune Hagal, and Hagal is a swastika, the cross in motion. And that cross in motion works profoundly when we are married, working in alchemy.
So, about different prayers you can do, mantras associated with the rune Yr. I believe you mentioned some of them: "Terrifying king of the sea, thou who has the keys of the floodgates of heaven and who does, can find the subterranean waters within the cavern of the earth. " There are some beautiful prayers that relate to different teachings, but in simple forms, you work with the rune Yr and Man together when you are working in alchemy, because man and woman together form the six pointed star, the cross in motion. We do it by considering the sexual force and circulating it through mantra.
Question: How is the mantra KRIM used for help with breaking down food? Does this transmute the sexual energy from the food?
Instructor: The mantra KRIM is the force of destruction. It breaks down elements to extract the synthesis. So in the same way that you break down food when you masticate, eat the food and break down the material so that you can extract its nutrients, the mantra KRIM also helps us to annihilate the ego. So it takes the sexual power and directs it towards the annihilation of the self.
Question: Hey, good evening. I wanted to ask you about that experience that you told us about at the Starbucks. And I understand like how you said, that you became aware of your anger, but I was kind of wondering, if you could or would share how or explain a little bit about how for you specifically, you had some comprehension? Because, a lot of times I am aware of a lot of things in myself, but I don't comprehend them and I don't understand, kind of, what it is to comprehend them. But I wish I could give you an example right now of what I mean, but I just was wondering if you could explain a little bit about how that felt to you, like to comprehend that moment?
Instructor: Great question. Comprehension is a spark. It is really a profound state of being in which we say, “Aha!” in the sense, like, “I finally see something I never saw before!” It is alert novelty. Comprehension is a type of energy that is like a lightning bolt. It shocks the consciousness, not in a detrimental way, but in an elevating way. When we comprehend an ego, we are liberated in the moment, because we see how that fault operates and conditions us. When you comprehend an ego, you are extracting the essence trapped in it, and then through prayer, the Divine Mother can eliminate it.
So in the example I gave you about being at Starbucks, what happened was that when my wife took the car, the wheel, when I got in the passenger seat, I suddenly understood in an instant, with a great shock, that I am going through exactly what I dreamed about this morning. And it was a really brilliant moment of lucidity, of clarity, and inspiration, because when we comprehend our dreams and how they relate to physical life, you feel inspired. So while I was struggling against my own mind to control it, I realized that I was being helped in this ordeal. And in that way, I felt enough peace and serenity to continue working on my mind in that instant because, you know, I knew that my Divine Mother was with me.
That is an understanding and a confidence you develop through alert novelty: being aware of the instant, but also paying attention to your dreams and reflecting on their meaning. And sometimes, the comprehension emerges without thinking about it. You do not plan it or expect it. It just suddenly comes to you when your mind is clear, when you are observing. When your imaginative screen of awareness, your intellect is at peace, you can reflect the insight in your superior intellectual center. It just comes to you. But we have to be receptive as an intellect and active as a consciousness as we explained in our former lecture, if that makes sense.
Question: Yeah, so comprehension doesn't necessarily mean that you understand why you are doing what you are doing. It's just more that you kind of are just very conscious of the moment and the choices and the ability to take control again or something like that? Or to make different choices? You know what I mean?
Instructor: Yes, there are levels of comprehension. So in that moment, I understood that I needed to get into the passenger seat and to meditate right there, so that I can go deeper and understand those egos that acted. So I knew in the moment that I had to continue being serene and then, when I was really concentrated, I understood four egos that I needed to eliminate. So, light upon light, level upon level, if that answers your question.
Audience: Yes. Thank you.
Instructor: You're welcome.
Question: Thank you for the lecture. I was wondering about... So I am looking at Deuteronomy 11. This is the part where Moses is recalling, asking the Israelites to recall everything that has happened as they go into the land of Canaan or into the new lands, and this happens many times. I am just going to use one verse. This happens many times throughout this whole section. “You must love the Lord your God and always obey his Commandments, decrees, regulations, and requirements to create regulations and commands.” When “you mentioned his requirements,” is this an interpretation of the Bible where “his” has been... that's not what the Hebrew meant, or is this referring to Chesed, which is a masculine aspect? Because of many “He” and “His” in this section.
Instructor: Yeah. I am not entirely familiar about the Hebrew in that passage, but if you go into the actual Hebrew transliteration, you will find more answers. You know, this is the value of knowing Kabbalah, so that when you look at the original Hebrew script, you can interpret what names of God are being used. So obviously, אל El in Hebrew is Chesed, the spirit, and there are degrees of expression of divinity, which are mapped out by the different Hebrew sacred names of God, which we study in our courses of Kabbalah. So if you are familiar with that you can go through those verses and see what name of God is being used. So every time you see God mentioned in English, you should look towards the original language to see what sacred name of divinity is really being referenced here, to get more clarity. If that make sense.
Audience: Here in a paragraph it's like "He" is mentioned like five, six times. In actuality this could be five different references that go beyond just the word "He."
Instructor: Yeah, that is why we have to know what the Hebrew is telling us, because that original script is going to give us the most depth of understanding. So you have to really meditate and judge what you are reading from the original.
Audience: Okay. Thank you.
Instructor: You're welcome.
The term initiation has not been well understood, especially in the West.
According to the dictionary definition, initiation pertains to “formal admission or acceptance into an organization or club. Adult status in one's community or society,” etc. This relates to “ceremonies, rites of admission, rites of passage.”
You may be familiar with Judaism, Bar Mitzvahs, Quinceañeras, ages in which youth come into adulthood, or certain groups like the Masons who would initiate a student into their order in order to become a member, an aspirant of the path.
But, more formally, these terms do not adequately represent the reality of initiation itself. In fact, initiation means to begin. To initiate, and as we find in this beautiful image, a knight being knighted by a beautiful female figure, it represents the reality of spiritual initiation.
This woman is known amongst the Hebraic Kabbalists, the mystics of Judaism, as Neshamah, the divine soul, which represents a part of us. Some people call it Geburah, strength, justice, and the human counterpart known as Tiphereth in the Kabbalah, is will―the will to change, really a representation of us, human soul, consciousness, that part of us that needs to work in order to be initiated, in order to enter those divine hierarchies among the gods.
And this is of course a personal work. It is doesn’t mean that in order to be coronated by this divine figure, we need to belong to a group, because real initiation is our life. It is what we do in our daily work upon ourselves. The work upon our mind, our faults.
And so this beautiful divine soul, which is usually represented as a feminine principle, is honoring the hero. And who is that hero? It has to be us. Because in reality, in our life, we face many hardships. Many sufferings. Many conflicts, tragedies, pains. And if any one of us is attending a group of this nature, it is because deep down in our heart we have a longing to know divinity and to enter initiation. To initiate the entrance, the door, into true happiness, known by all of those beings known as angels, prophets, buddhas, Elohim, gods.
Those beings like Jesus, Buddha, Krishna, Moses, were once like us, and they decided that in order to genuinely know divinity, they had to work. They had to renounce their faults: anger, resentment, pride, fear, hatred. And by removing those qualities in themselves, they initiated a new way of life. Because among the gods, there is no anger. There is no fear. There is no suffering. But to reach those heights, they had to change. They had to renounce those qualities in themselves that produce their pain and made others suffer.
And so those beings taught humanity through religion, through yoga, how to enter that path, which is never easy. Because if we wish to be honored by divinity, we first have to face great trials. We have to become heroes. It is heroic to change and to face and take responsibility for our own faults. Our own anger, our own lust, our own faults, errors. To take responsibility for our own life. Not to blame others, but to change.
We can change, and by eliminating our own anger and defects, we naturally irradiate light, beauty, compassion, and that is how we become like this knight who is initiated. Not by some external force, but by his own divine soul, the divine principle of Geburah, because in the mysticism of Judaism, kabbalah, this woman or this figure of justice represents the law of divinity, the law of balance.
There are causes and conditions that can produce suffering and there are the causes and conditions that produce happiness. Divinity weighs the scales, but we determine what coins we place on either end, whether for good or for ill. Therefore that law naturally gives unto us what we have earned.
So we cannot blame others for our suffering. We have to balance the scales. This is known in the east as karma. Or in the Bible, there is a statement, “Do you not know that you shall reap what you sow?” We receive the consequences of our own actions.
And so we must learn to balance this scale in ourselves and before the divine hierarchies of this law of karma, we learn to cancel suffering. We learn to pay our debts, whether from this life or, if we have studied the doctrine of reincarnation, from other lives. And this is not something theoretical. It is something conscious when we experience it.
Personally, I do not believe in reincarnation. I know of it because I have meditated and I have awakened in the astral plane and investigated these things for myself. Knowing where I come from and why I am in the situation that I am now.
So this is how we really know initiation. It has nothing to do with reading a book, attending a lecture, or believing in a scripture. It has to do with what we experience, and so we can become like this hero, to initiate, to enter those degrees of knowledge through experience, which is why Samael Aun Weor, the founder of the modern Gnostic tradition states:
Initiation is life itself, lived intensely, with rectitude and with love. ―Samael Aun Weor
Our life can become like a beautiful rose, immaculate with the fragrance of God, a purity that is so refined and strong that, in the face of any adversity, we can transform conflict, remediate disagreements, and transform our life into something beautiful.
But of course we have to face the thorns, as the allegory goes, and that has to do with our own personal path, because initiation is individual to you. Your life is unique and your karma is unique and your sufferings are unique. And the way that you resolve them depends upon your inner divinity, which is also unique to you.
We do this path by living intensely. It does not mean to become a daredevil. What it means is that our consciousness is so awake, is so heightened, that we learn to become aware of any situation and all the minute details, all of its struggles, so that we can transform it profoundly, and to live with rectitude, ethics, and these ethics are within any religion: compassion, kindness, altruism, love, sacrifice, but not as a moral code to believe in, but as a quality of mind, as our former lecturer mentioned in the previous discussion in this course.
The preparation for initiation is based on the quality of our heart. Our heart is what determines whether we will enter and be among the angels, or to be among the fallen.
So those are the two ways. We learn to enter this path through love. Really when we love humanity and love others more than we love ourselves, because that is how we become someone like Jesus, whose whole life was based on the well-being of others, even when he was being nailed to the cross. He said, "Father forgive them, for they know not what they do" (Luke 23:34). Truly, Jesus of Nazareth represents the highest ideals an initiate can embody, and in fact he is the patriarch of the Gnostic Church. He is the head of the cosmic hierarchies of the divine. And we find his life representing the path of initiation itself, which he was the only one to physically represent that drama in flesh and bone―where you find in his birth, ministry, passion, crucifixion, resurrection―a teaching about our own individual nature.
While he physically lived these things, his life is a representation of what we have to follow in us. And in this course, we are going to discuss what those stages are in depth. But primarily he represented a type of will that any initiate needs in order to really be successful, because of course, we find in his life, tremendous conflict, tremendous struggle. People against him. Being betrayed. And that has to do with the fact that anyone who enters initiation has to pay all of their karma in one life. They have to pay everything that they owe, and because they love divinity so much, they do it gladly, even though it means that their life will be intense.
But they do it with compassion, and that willpower is known as τέλεσις telesis. It is a Greek term meaning “perfection or progress that is intelligently planned and directed.”
So if we have read the Gospels, we find that Jesus, his life and his path, was intelligently planned by divinity or in, Kabbalah, Kether, the Father. And we all have our own inner Father inside who intelligently plans and directs the course of our life, our own individual path.
But of course we have to do our part. We have our own will that could either follow heaven above or our own inner hell below.
It (telesis) is also “the attainment of a desired end by the application of intelligent effort.”
It is the will of Christ incarnated in a human being, and that Christic force is not a person, but an energy, which we work with. So we learn to attain the end of initiation by applying certain practices and techniques on a daily basis so that we transform our situations, which are intense, full of suffering, into understanding. And when we have understanding we have peace. To pay what we owe, but to do so with wisdom and not to merely go through the sufferings of life, “The slings and arrows of outrageous fortune,” according to Shakespeare's Hamlet. But, “to take arms against a sea of troubles and by opposing, end them.”
The Hidden Wisdom
That is how we enter amongst the gods, represented in many cosmogonies and paintings as the illuminated masters or angels, ascending and ascending up into the unknowable divine.
I remember one experience many years ago in which I invoked, in the astral plane, Samael Aun Weor, who is a great prophet, a master of our tradition. I looked up in the sky in the astral plane and I started to call, “In the name of Christ, by the power of Christ, for the glory of Christ!” And when you pronounce these sacred mantras, or invocations, or prayers, suddenly I saw the clouds, in the atmosphere open and I saw this image. Immaculate light. And I saw millions of angels moving and looking down at me with a lot of sympathy and compassion.
So I said, “Samael Aun Weor!” And I invoked him and he came down. And if you have seen his pictures on the internet from his times in Mexico, he came down and was teaching me many things, was helping me. And he had a lot of compassion for me because I was suffering a lot in my work.
I said to him, “I am having difficulty in my path,” and he simply said, very sweetly, but strong, "But there is always difficulty." Then I returned to my body.
So he was teaching me, “You wish to become and perfect yourself as an initiate, you have to remember that this path is not like what religion teaches. That you simply believe, belong to a church, mosque, or a synagogue, say your prayers, go to bed, and then you'll be fine when you die. That has nothing to do with reality. In fact, initiation is earned. We do it by working with telesis, with will.”
So this is the hidden wisdom within any religion that has not been taught openly.
We speak wisdom [σοφία, sophia] among them that are perfect [τελείοις, teleios] (because through divine will, human effort, we become perfected), yet not the wisdom of this world [αἰών, aeon], nor of the princes [ἀρχόντων archons] of this world, that come to nought:
Paul of Tarsus was a great initiate who taught in his scriptures the symbolic language of Kabbalah.
So what does it mean to be entering into the mysteries? μυστήριον, mustérion, from the Greek mystikos, meaning “initiate,” myein, the root word, meaning “to close the eyes” to illusion in order to see internally.
It means to become a practical meditator. We physically close our eyes, we go into our mind. We examine the qualities of our heart. We work on what we have observed in ourselves, our faults throughout the day, and then at night we work consciously to understand our defects, which we call in this tradition, ego. But in the Bible they call it Shaytan, the devil (Hebrew for adversary).
Our own anger, fear, lust, hatred, pride, laziness, is demonic. It does not belong to God. Therefore we have to eliminate all of it. But we do it by closing our eyes to illusion. It doesn't mean to close one's eyes, as if one is being naive or to be manipulated. Instead it has to do with learning the science of meditation itself, so that we could have experiences like this in which you are face to face with God, and you can receive help about your work.
And so this is the hidden wisdom, ἀποκρύπτω, apokruptó, from the Greek reminding us of apocalypse. If you are familiar with the Book of Revelations, it is a very controversial text written in the language of Kabbalah. It is symbolic. If you want to have revelations of divine experience in yourself, you need to face great ordeals, because revelations is all about cataclysms, tremendous suffering, conflict.
But, it has nothing to do, in the most important sense, with what is going to happen to this physical world. That is one level of meaning. More importantly, it refers to, as we are entering initiation, we have to face our own apocalypse where we face moments of crisis in which we are tested to the extreme. We have to make the decision: will we act virtuously or selfishly? And how we act determines our trajectory, which is why we examine two forms of initiation.
Christic and Demonic Initiation
This is a painting by Hans Memling, the Last Judgment, in which you see Jesus with his right hand up in the form of the pentagram. Three fingers up, two fingers down, which is a gnostic symbol. And, a beautiful wreath and flowers stemming from or levitating above his hand.
Towards his right we find many initiates entering into the temples of the mysteries, entering into the White Lodge.
The White Lodge is a term used by Samael Aun Weor to refer to the hierarchies of the divine. It refers to the purity of the soul. And on the left of Jesus we find he has a sword levitating towards his left and his hand extending downward to reject the tenebrous, or the initiates of the black path.
It is important to remember that white and black has to do with initiation and that there are many people of many races in the White Lodge. There are many people of many races in the Black Lodge. White and black has to do with the quality of the soul. Physicality has nothing to do with initiation.
So we have the Angel Michael weighing the scales of cosmic justice in which the souls are evaluated whether they will enter into happiness and bliss, or they will enter into suffering.
Many religions talk about hell, damnation, heaven, in a very tyrannical, fearful way. It is better to think of these things not as places, but as qualities of the heart. When we are afflicted with anger, with pride, with sarcasm, we are in hell. And if we feed those elements, we initiate ourselves in hell and we develop further and further as a demon.
So what is a demon? People like to think of this caricature of a person with horns, long tail, wings. Somebody who disobeyed God many millennia ago as a type of comic-book figure, which has no basis in reality. It is a symbol, as we see in this image. These are symbols of qualities of the soul and all of our defects, which we find represented by all these evil qualities like jealousy, lust, desire.
But on the right or towards the right of Jesus, our left, we have Saint Peter initiating those souls into a better way of life, a superior way of life, which is based upon and predicated on virtue.
Notice that he has the keys of heaven in his hand, silver, gold. And we'll talk more explicitly about these symbols. These silver and gold keys represent alchemy among some traditions. The work with the stone of Peter, Patar, or the work with energy. Silver, feminine. Gold, masculine. And we'll talk about this specifically in relation to The Perfect Matrimony, which is a book that Samael Aun Weor wrote that clarifies these symbols.
So we can either become initiated into the divine hierarchy or as a demon, and what most people talk about in this time when they say, “Join our group, we will initiate you," it has to do with the black path, the negative path, because while those schools may teach about purity of mind, love, and brotherhood, we find that through their actions, their behavior, their character shows everything.
How many times have we heard of groups speak of beauty and harmony in which they excommunicate their members, curse their members, betray their members? This is very common. You find this in many groups, not only in many world religions, but esoteric groups. Even in gnosis too. It is sad, but we have to remember that initiation is our own character, our life, what we do on a daily basis.
Addiction to Suffering
This is why John Milton and his epic poem Paradise Lost explains these principles. He was an initiate who taught about these truths in his poem, in his works. Many people love, and sadly, they don't renounce their own causes of suffering, which is pride, hatred, defects.
People love to feed animality, violence, alcoholism, drug addiction, qualities that perpetuate suffering, and you find that many aspects of our culture in North America, which is infecting the whole planet, is addicted to behaviors that cause pain. And it's sad. People make a heaven of hell. They justify lust, pornography, elements that produce a lot of conflict and degeneration. And this is how people are initiating themselves as a planet into the black path, into hell, into the infernal dimensions, which is why Milton, knowing this truth stated, through the lips of his character Lucifer (who was the angel that fell from heaven and became the head of the the Black Lodge).
The mind is its own place, and in itself
And unfortunately when the qualities that are needed to enter initiation are taught, people hate it. People do not like virtue. Compassion is not rewarded in this era. Kindness is looked down upon as a weakness, and so people make a heaven of hell, a hell of heaven.
What matter where, if I be still the same,
So he is contemplating, "What will I be now that I am fallen?" and he is referring to the divine who exiled him from heaven for his transgression.
Here at least We shall be free (meaning in hell. In the infernal dimensions); th' Almighty hath not built
This is the mentality of advertisement, politics, government. People think that they can behave as if there is no divinity watching. People justifying extortion, crime, sexual degeneration, poverty, affliction, all the problems that afflict this country, humanity, this planet. People justify the worst crimes in the penal code, in the human rights codes, all because they say "Is it not better that we reign in hell than serve in heaven?" Because as Paul of Tarsus stated, or I believe one of the initiates of the Bible stated, how the initiates of the white path are looked down upon as if they are weak, because it seems that the devil has more power.
The wisdom of the Secret Enemy is seemingly far greater than the wisdom of the Nous atom. As a great prophet once said, "The children of this world are in their generation wiser than the children of light.” ―Morya, The Dayspring of Youth
So this is the mentality of many people. They feel that there is no consequence.
Diogenes, Alexander the Great, and the True Human Being
We find this paralleled in the story of Diogenes and Alexander the Great. Diogenes is a very interesting figure in Greek philosophy. He was known as the cynic, the doubter. He was known to live in a barrel, was a beggar, and lived away from society primarily because of this reason. He felt that the society around them was degenerated, was evil, and therefore he chose to live away from cities, culture, and all the means by which people perpetuate false ideals.
Samael Aun Weor mentioned that Diogenes was a great master. He would walk around the daytime with a lamp, a symbol, going door to door asking people if he could find a man. And when obviously people in the house would say “Yes, there are many men around in the city!” Diogenes would say “No. These are not men. These are pigs, vulgar creatures.” And so obviously he made many enemies.
People didn't understand that he was looking for a real Hum-Man from the Sanskrit Hum, spirit, and man or manas, mind. A real hum-man, or individual man or woman, is a mind of the spirit, that emulates qualities like that of Jesus, Buddha, Krishna, etc.
So Diogenes was saying, “I am looking for an initiate, but I don't see any here.” And so obviously he was creating many problems for the people around him, because he was very radical and was making a statement, and symbolically represented through his life these truths.
There is one moment mentioned in his history where Alexander the Great came to him and saw him lying in agony underneath the sun ,and asked him kindly, "Is there anything I can do for you?" Diogenes very curtly stated, dismissively, "You can get out of the way of my sun. You are blocking the light." Alexander the Great was so shocked that he had no other choice but to walk away.
Who else could have that type of power to dismiss a person who owned pretty much half the world in power. It is an initiate, because he demonstrated through his quality of heart, not his physical material life, where real virtue is. So Diogenes was poor, physically had nothing, but his heart was in God. Alexander the Great had all the materialism and life of this world, but no soul.
This is why Homer stated:
It is better to be a beggar on earth than a king in the empire of shadows. ―Homer
He was the author, originator of The Iliad and The Odyssey.
So Diogenes represents a symbol known in the Tarot, the ninth arcanum, the ninth law, as The Hermit. A wandering beggar. One who is in solitude. That hermit is an initiate, somebody who works with the staff of the spine in the lamp of wisdom.
Diogenes literally was representing with his life, choosing to live in poverty to show a truth, sacrificing everything to teach something symbolically for us. For people who would understand it at a later date.
That lamp of wisdom is the lamp of hermetic science, which relates to the God Hermes or Mercury within the tradition of alchemy. Hermes refers to being hermetically sealed, and that has to do with saving energy. The basis of that is, we save energy when we renounce defects, anger, lust, pride, etc., because if we act on anger, we waste energy, and if we have no energy, we cannot awaken consciousness.
That is the beginning of initiation. We work on our faults so that we can have light. That light is fire, is energy, is force. We have no light, no fire, no force. The lamp is dark. We can't see the path. And if we are serious about this work, we can learn to save enough energy so that we awaken what is known as Kundalini, which rises up the staff of our spine, symbolized in this ninth arcanum, and of course that has to do with the work with energy, which we are going to be talking more explicitly in our forthcoming lectures.
If you want to initiation, write it upon a staff. Whosoever has understanding, let him understand because there is wisdom within. ―Samael Aun Weor in The Perfect Matrimony
Initiation is when we are working ethically upon ourselves, so that that force, the Kundalini, can rise up the spine to the mind, to the heart.
The Second Birth
That path was taught by Jesus. It is known as the second birth. He said:
Verily I say unto you Nicodemus, you must be born again of water and spirit. That which is born of the flesh is flesh, that which is born of the spirit is spirit. ―John 3:5-6
People typically think this has to do with belief. That “If I believe in Jesus, if I get physically baptized, I enter the kingdom of heaven, I am initiated.” But, his teaching was very much more secretive. He never publicly taught the meaning of that verse.
"That which is born of the flesh is flesh." Meaning, physical birth is born and predicated on the sexual act in the common ordinary way. But “that which is born of the spirit” through the same sexual act transformed, “is spirit.”
This is known in the East is Tantra, sacred alchemy. The practice between husband and wife in order to conserve their vital forces and to elevate them.
When that sexual energy is conserved, it is transformed. We give birth to the fire of the Holy Ghost in the spine that rises, and gives birth spiritually. If people engage in the sexual act that is commonly known, you give birth to a physical child, but through specific procedures, by conserving the waters of baptism, that energy rises up to our mind and coronates us so that we can receive Christ, the energy, which is born through birth.
Nobody is born through theory, through belief. Everyone is born in this world through sex. And so when we learn to use that energy in a spiritual way, we enter initiation, which is why Samael Aun Weor wrote in The Major Mysteries:
Every initiation is a spiritual birth. Whosoever wants to be born has to enter into the feminine womb in order to be gestated; thus, this is how the right to be born is acquired by the one who wants to be born. Initiation is totally sexual, thus if we want to be born, we need to practice sexual magic with our spouse. ―Samael Aun Weor, The Major Mysteries
Sexual magic or alchemy refers to, again, teachings given in Buddhism, in the highest levels of practice. Here we see Padmasambhava with his consort Yeshe Tsogyal, where he is depicted in the sexual act with his wife. And many people become confused by this, because they say, “How is it that this Buddhist master says you have to renounce lust, and yet he is having sex with his wife?”
And this is clarified very simply by his statement:
Lustful people do not enter the path of liberation. ―Padmasambhava
So the reality is, the answer is, he was having sexual connection with his wife, but without lust, without ego, without desire, without animality. Instead, he learned to use the sexual act with love, with chastity.
People think this term chastity has to do with not having sex or being in an abstention. Chasity simply means “purity, immaculateness.” It means to not emit the sexual seed, which is why Yeshe Tsogyal said:
Practice to perfection the skill of retaining your seed essence… ―Yeshe Tsogyal
…the seminal matter, because that life force if it is expelled, it is wasted, either through giving birth to a child or through animal pleasure.
Instead if you conserve that seed, you can let it germinate into spiritual powers: clairvoyance, telepathy, clairaudience, astral travel, jinn experiences. That seed power, which can give birth to a child, is the power of God, and if you conserve that force and transform it, you give birth to the soul.
And so one must learn to use that force without lust. So in the beginning, male-female, husband and wife, are obviously going to struggle because, of course in us, we have a lot of lust, a lot of desire. But the beginning of initiation is based on this principle. Renounce desire. Renounce lust. Renounce the animal spasm. The orgasm. That is known as the original sin in the Bible.
Adam and Eve were in the garden when a snake came by and told Eve, “Eat this apple because it will make you like a God.” Eve ate, tempted Adam, they fell, and they were kicked out of the garden by God.
People read this story literally. It is a symbol. What else is that but a symbol of a naked man and a naked woman in a garden, who are tempted by a snake, which is of course, the serpent, but inverted. So that is the tempting serpent, or lust, or desire, which pulls people down into suffering. And of course, when Adam and Eve ate from the Tree of Knowledge, the sexual energy in the wrong way, they were kicked out.
But of course, if we want to re-enter the garden of Eden, we have to learn to conserve the energies, primarily because the word for Eden in Hebrew means “bliss” or “voluptuousness.” It can refer to sexuality.
The Sword of Kundalini
What is the sword mentioned in the great myths of the heroes? It is the Kundalini. It is the sword of the heroes. It is the fire of the Holy Ghost that rises victoriously from the base Chakra Muladhara, to the mind.
Samael Aun Weor mentioned in Tarot and Kabbalah:
Without woman, no initiate can receive the sword. ―Samael Aun Weor, Tarot and Kabbalah
Or no male initiate, because every man is a priest, every woman is a priestess. Together they work in the greatest priesthood, which is alchemy. Male-female, positive-negative, moon-sun. Together they work to transform these energies represented by Adam Eve, solar-lunar.
These physical polarities are necessary because together they form the serpent, the sword. Moses raised a brazen serpent upon a staff in the wilderness made of the amalgamation of copper and tin, to use metallurgical science, metallurgical terminology.
Copper is Venus, woman, the feminine. Tin is Jupiter, masculine, the male. Together you form the bronze serpent, which rises upon the spine, to the mind, to the heart.
Together, man and woman in matrimony can enter initiation.
But of course, matrimony, doesn’t have to do with paperwork. It doesn't have to do with going to the judge down the circuit court and then filing for a marriage, saying “I want to marry this person.” This paperwork has nothing to do with the reality of the couple. Real marriage is between man and woman when they sexually connect. That is the only thing that God judges, because sexual connection is a marriage. It is religion, “religare.” To reunite Adam and Eve, those principles, before they fell. So together, they enter back into bliss. And the way that we do so is by studying the tradition of alchemy, which we will be explaining progressively in this course.
The Secret Teachings of Alchemy
We have an image here of Vitriol, a teaching about this precise science. Samael Aun Weor mentions that in order to enter initiation, we have to work with this energy known as the stone of the Masons.
So we mentioned previously about Patar, Peter, the Church or the rock upon which the Gnostic Church is founded. That is a symbol of Kabbalah. In Kabbalah, we refer to in this Jewish mystical teaching, the stone upon which we base ourselves.
That stone is known as Vitriol among the alchemists. It is known as the Ka’aba amongst the Muslims: the blackened stone of our sexual energy that must be purified. That doctrine, which has a physical component and an esoteric component, represents these truths. We have to learn to pray towards Mecca where the stone is. Meaning: work with that energy.
So here we are mentioning something that not a lot of people understand spiritually because those teachings were lost. That stone is the creative force, and even in terms of slang we find that a person's stones has to do with their sexual organs. Either the testicles or the ovaries.
As the Old Testament [Deuteronomy 23:1] states:
He who is wounded in the stones or has his privy member cutoff shall not inherit the kingdom of God. ―Deuteronomy 23:1
Because, that energy is fundamental. That is how we build our church. Build our spirit. That is how we create.
Vitriol is one of the clues of the Gnostic alchemist. The word signifies:
Visitam Interiorem Terre Rectificatum Invenias Ocultum Lapidum.
What is the earth in Kabbalah? Our body. Our physical body is the earth, which has all the elements inside: fire, air, water, earth. All those forces are necessary for our development.
Fire relates to our emotions. Air to our mind. Waters to our seminal sexual force. And the earth is the well that contains all of it.
We have to visit the interior of the earth, meaning, meditate. Go into yourself. Examine how the sexual energy works in a spiritual way, and through practices, we learn to enter initiation.
We have to first work with the stone so that we can open the doors for ourselves of the path.
What is interesting too is that amongst these symbols you find the seven planets, and the stone relating to “corpus.” There is an arrow pointing down towards this figure. It has as the letter of Saturn (♄) represented there.
Saturn, astrologically speaking relates with death. It means death of desire. The death of animality. If you wish to work with your stone, we have to remove the impurities so that we can give birth, as we see in this image on the top left, to anima, the soul. At the top right spiritus, the spirit. And when we work more on our faults, our defects, we enter the actual path and we have to face certain trials and ordeals.
The Guardian of the Threshold and the Children’s Chamber
In this next slide we see an image of the Guardian of the Threshold, which is mentioned many times in the writings of Rudolf Steiner. Many other initiates talk about this ordeal. Samael Aun Weor spent a lot more time explaining these things in a very clear way. Some of the other authors were a little bit more ambiguous.
So, if we are very serious about entering the path, we will face a certain trial. It has nothing to do with having attended the lecture, but more so internally, when we are practicing. We are working with the creative energy. We are meditating, trying to work on our egos and our faults.
This experience is internal, where, when your physical body is asleep, you may be awakened in the astral plane in which you have to face yourself. This guardian is a representation of you. It represents all of your defects from this life and all your past lives. So this figure usually takes on a demonic figure. Very monstrous, huge, because our defects are very great.
This guardian is of the threshold because that is the threshold of entering the mysteries. If we wish to really advance towards the light, we have to face our own darkness.
Personally, if I am telling you about this is because I remember facing my guardian. A huge monster. Very hideous, and I had to keep invoking and invoking again and again because I kept failing and I felt so much pain not being able to face this monster in myself, because I desperately do not want to fail. And personally, in my case, it was very severe, because I was told internally that the White Lodge would end my life if I didn't succeed, because my karma was very severe.
I was at the time physically very sick. I was actually hospitalized, and I later found out from medical reports afterward that I could have died. And I was told during that time internally, “If you do not face yourself now, it'll be over for you and you'll go down.” And so, I had to fight again and again and again.
The time that I succeeded was when I told myself, “I will have no fear. I will not be afraid of myself.” And then I decided..."So be it!" Locked, hand in hand, with this monster, conjured it and defeated it. And I remember at that time there were a group of black magicians, sorcerers of the evil path, who were watching the whole time to see what my fate would be. They looked at me with horror because the light of Christ was in me, and I said unto them, "It can be done."
I looked at them because they were afraid and I told them that, “You don't have to be afraid. You don't have to run away from yourself.” Because, those demons, they feed the Guardian of the Threshold. They worship it. It is their fears and anger and all their faults. When they saw that I had completely renounced that, at that level, they were scared.
But of course, that was one ordeal. In the path you face many ordeals, but when you succeed in facing certain ordeals internally, the angels welcome you. I remember being helped by certain Cherubim, masters who were very happy, and celebrated my achievements internally. This is why we have this image of these angels represented there, because when you conquer ordeals internally, they appear to you in the form of children.
Only those who are like little children shall enter the kingdom of God, meaning: to have the mind, the simplicity of an infant. It doesn't mean to be stupid or to be ignorant, but to be pure.
The Ordeals of the Elements
We also face the four deals of the elements: fire, air, water, and earth, which we will be talking separately, giving a lecture on each element, I believe around July.
The Ordeal of Fire
What are the ordeals of the fire? It has to do with criticism: somebody or people in our life speak ill about us. We feel heat, pressure. We feel that we are burning. We are being provoked to act negatively, with resentment, anger, sarcasm.
But in order to conquer the ordeal of fire, we have to be sweet, kind, compassionate. To really not identify with their criticism, but to respond with love. It doesn't mean that we pretend to be kind, but to really do it. It is very difficult, but if you transform the fire of that situation, you reach equanimity, calm.
Personally, I work at a job in which I get a lot of fire. It is a good element to work with, in which I have clients that are very difficult to work with. Very troublesome, who constantly may criticize, and so they have really given me a blessing, taught me to respond with love, and when I have worked and acted kindly towards my clients, it dissipates everything. It transforms the situation.
The Ordeal of Air
We also have the ordeals of the air, relating to the mind. You know the saying, when we are “up in the air.” It has to do with financial situations. Maybe we feel like we lost a job or reach a crisis in our life in which we don't know where to go. We literally feel like we are falling in life. We don't know where we are going to land. It has to do with mobility. The virtue of this element is mobility. To be able to move. To adapt. To know how to control our own fears. The air of the mind that always thinks, “How am I going to pay my bills? How am I going to live? What am I going to do?”
The Ordeal of Water
Likewise we have the ordeal of water, relating to fluidity. Sometimes in life we feel that we are drowning. Again, it can relate to finances, to problems, conflicts where we are in a big storm. The water is pulling us down and we have to learn to swim against the current. We feel our depression wants to pull us in, to give up. But if we swim against the current, do what no one else does and be heroic, we end up on top.
So the virtue of water has to do with, we can say, confidence, strength: to swim against the waters that are seeking to pull us down into the whirlpool.
The Ordeal of Earth
Lastly: the earth. In life, we may feel like we have a mountain collapsing on us. We are being crushed. The situation in our life is fearful. We feel that we are being buried beneath a rock, and that we can't escape the situation. If we cry out in fear, we fail. But if we show constancy, stability, confidence, we succeed.
Ordeals in the Astral Plane
So these elements not only relate to our physical life, but even internally, you may have those ordeals in the astral plane. We get tested in the physical world, but also in the internal planes as we enter initiation.
I remember one time I woke up in the astral plane and I found myself lying on my back in the dark, in some room. I knew I was awake, and then I suddenly heard a lot of voices around me laughing. At that time, I knew this was a test and I was really happy about it, because I knew that the beings around me were angels, but they were secretly testing me.
I heard them laughing and mocking me, calling me names, criticizing me, slapping me, pouring water on me, doing all sorts of things. The funny part was, I even had one of them sit on my head and fart on my head, trying to get me to react, and I felt my ego at the time was trying to come out and was getting really angry.
But I knew, “I am not going to act on my anger, because I know this is an ordeal and that they are helping me to show me my ego.” To work on it.
And after I conquered the ordeal, the lights turn on, and a group of these angels from the previous graphic, like Cherubim, celebrated. They all cheered, and I remember looking in their eyes and seeing the beauty of heaven there. The purity of soul.
They invited me into their children's chamber where they taught me many things. That was a great victory, but to reach those celebrations, we have to work with the elements. Conquer fire, our anger. Conquer the air, our thoughts. Conquer the water, our creative energy. Conquer the earth, our physical life.
The Tree of Life and the Tree of Knowledge of Good and Evil
This is how we work with this science, which is synthesized in the Tree of Life and the Tree of Knowledge. The Tree of Life is a beautiful glyph known as the Kabbalah, the Jewish mysticism, which relates to the body.
This Tree of Life is a map of consciousness. It is made up of three trinities. Above, middle, and below, followed by a separate sphere known as Malkuth, which is the physical world. It is a diagram of the soul, from the highest levels of divine expression, to the most dense.
At the top we find Kether, Chokmah, Binah, which are energies of God known in Christianity as Father, Son, Holy Spirit. Known in Egypt as Osiris, Horus, Isis. Amongst the Nordics: Wotan, Baldur, Thor. Or in Buddhism, we have Nirmanakaya, Binah; Sambhogakaya, Chokmah; and Dharmakaya, Kether.
All these religions are synthesized by this glyph. We can interpret any tradition based on this diagram, because it is a map of the soul, and all religions have the same roots. We use the Jewish mysticism to interpret the scriptures, but also to understand our meditative experiences.
We also have Chesed, our inner God, the spirit; Geburah, the divine soul, Neshamah; Tiphereth, the human soul, the heart, which is where we determine everything.
So as we spoke about Telesis, willpower, the will of the initiate, it is based on the qualities of our heart. So, if you take this image and map it on yourself, we find this represented.
The qualities of a heart determine initiation. It is how we enter the path, because these five sephiroth or spheres of God above, these emanations, because the word sephiroth means “emanations, jewels” or qualities of God, these represent the most divine in us. But below Tiphereth, we have Netzach, the mind, Hod, the emotions, Yesod, our sexual energy. Likewise, Malkuth, the physical body.
These lower spheres, these four lower sephiroth, are what are infiltrated by ego, which we have to purify.
It is interesting also that Yesod on this glyph relate to the sexual organs. It is the secret science in Hebrew. יסוד Yesod means foundation. It is the stone. The basis upon which we build our temple to God.
Interestingly enough, you take the Hebrew letters of יסוד Yesod and reverse them, take this letter י Yod and put it at the end, and you spell סודי, which means “secret.” It is the path that has never been taught openly until as recently as 1950 in the writings of Samael Aun Weor.
As it states in The Major Mysteries:
The Tree of Life is represented in our physical body by the spinal column, and the Tree of Knowledge is represented by our sexual organs; these trees of Eden even share their roots. ―Samael Aun Weor, The Major Mysteries
So we study these two trees, the Tree of Life and the Tree of Knowledge in order to understand the path itself, but more importantly to walk it. This Tree of Knowledge is known as Da’ath, knowledge, alchemy. Amongst the Sufis and Muslims, it is Mari’fah. Amongst the Greeks it is Gnosis. So, I invite you to ask questions about anything we have discussed.
Questions and Answers
Question: You talked about Kundalini awakening at one point. How common would you say that is in the gnostic world?
Instructor: Yes, well for those who are really serious about chastity and purity, they do it. I know many people who are working seriously. Internally, I have investigated them and verified their level. So yes, there are many people who are doing it, but commonly what people talk about Kundalini awakening, it could be a variety of things. Two primarily.
There are people who know the doctrine, who knew about transmutation, chastity. Whether they are gnostic or not. They may be working with the creative energy, conserving it, because in many schools of yoga and Buddhism, they teach you: don't lose your energy.
They may be practicing pranayama, such as in the teachings of Sivananda, who is a great master of yoga and Hinduism. They could be awakening sparks. Through breath work, they are beginning to flame the coals in their spinal column so to speak. So they may have sparks of light which emerge that rise up the spine and give them spiritual experiences.
Personally, before I was married, I remember years ago, since being in this teaching, I practiced pranayama very diligently and I remember having many, very powerful, samadhis, spiritual experiences, because of working individually with that force. But you know, when being married, finally there is more fire available, more energy available. That energy is more consistent.
But, there are people who can awaken those experiences through pranayama, which is breath-work. Controlling your breath is known as interchangeable nostril breathing. You close one nostril, inhale through the left, close, send the energy the prana or life force to your coccyx. Exhale to the other nostril, send that energy to your mind, to your heart.
Then do the same thing with your other nostril, right, close, exhale through the left.
So you can have many experiences like that, but people who don't study confuse their pranayama, as a single practitioner, with Kundalini awakening. It is true that you can only have experiences when the Kundalini is awakened, but is that a spark, or is it a sun?
Because when working individually, you can have sparks of fire. But if you are married, it's like having the power of a sun.
So I know many people whether single or married who have experiences. But only those who are working in a matrimony can awaken the Kundalini, because She is the power of Durga in Hinduism. Kali, Miriam, Mary. She is the Divine Mother of Jesus.
When we talk about the birth of Jesus, he was born through an immaculate conception, but doesn't mean that Mary just believed and was impregnated by the Holy Ghost through theory. In fact, Jesus the spiritual son, is born in an immaculate conception, meaning, to conceive without orgasm. To be pure, because you can't create without sex.
If you want to create the Christ child in you, you have to be married. This is what Jesus taught, “that which is born of the flesh is flesh and that which is born of the spirit is spirit.” You need both polarities.
Question: What about people who claim to have a sudden Kundalini awakening? What is going on there?
Instructor: A variety of things. Some people, genuinely, because they are practicing pranayama, they have the experiences. There are people who may just start to study these type of teachings and because they start to have some kind of internal dreams or experiences that they don't decipher or comprehend, they attribute it to Kundalini.
Sadly, I know a lot of people too, and my wife and I have worked with many people who are mentally ill, who attribute spiritual experiences with Kundalini, when their life and their character demonstrate that they are ill, unfortunately.
This is why in initiation, we are very rigorous, we are very demanding. Initiation is born and founded upon ethics. Qualities of purity of mind. Balance. If we are imbalanced, that light cannot be generated but, people also attribute those experiences with Kundalini because they may be working with meditation and spiritual practices, but they are not working with chastity, and therefore, because they are expelling their energies and trying to meditate, they are damaging themselves and they start to awaken powers in the ego, which is initiation of the black path.
Question: What about people who think they are working with Kundalini but really they are not chaste? They are having experiences, is that black magic or what is wrong with that case?
Instructor: Yeah, people who are having experiences, but they are fornicating...
Question: So if it's not Kundalini, then what is it?
Instructor: It is the inverted serpent. You can have powers with the superior serpent Kundalini or, Kundabuffer, the tail of the demons.
So initiation is written upon a staff. It either ascends or descends.
If we conserve the sexual energy, it will rise up the spine as the brazen serpent of victory, but if we give in to fornication and lust, expelling those forces, feeding desire, it becomes the fallen serpent that tempted Adam and Eve.
It is the seraphim, the fiery serpents that bit the Israelites in the wilderness when they betrayed Jehovah. So that is when Moses stepped in to save them. He told Moses “Raise a serpent upon a staff, so whoever looks upon it will be healed.”
It is a symbol and the Israelites are a representation of the soul. Isis-Ra-El. Isis the Divine Mother. Ra, Osiris-Ra, the Christ. El, the Spirit. It's all Kabbalistic and when you work with the brazen serpent, you heal your soul.
Question: So you can only come to this kind of knowledge through hermetics? Everything is a process and if everything is a process then you have to go through the physical self in order to get to the point where spirituality or the Christ spirit can be born within you. So, can you do that by way of working your way through organized religion and then coming through it?
Instructor: Oh yes.
Comment: (paraphrasing) Because I was ready to take my daughter and walk out... Because I know all this stuff have touched upon, all this stuff, I have experienced all the stuff. I did not know that that woman was who you said she was. She was always there. I would know that something was coming up because she would be there. You know the one with the sword. “Not now, I got other things to do!” We don't have time for this one, you know, so I know at times for years she was always around. She was always around.
I was always being told I was too loud when I would, you call it the astral plane. See, it never occurred to me that I was up on the astral plane when I would be you know, you know, somebody better talk to me right now and tell me what's going on. That kind of thing because things in my life would be so intense.
But for you to tell me that I could get to this, through the many, many, many, many, many sufferings and rejections of religion, and constantly taken off one snake skin, for lack of a better word; yes, taking off one snake skin, and then being told that “Yeah, you got to get through this this...” There is no way you can do that in one lifetime and then to get it through and then to be told, “Well, no. We need to get through all that muck and mire before we could get you here.”
So for you to tell me that... I have been doing this on my own all these years because I knew that it had to be real. Something's got to be real. Everything in life can be... So, take this and focus on this. But that's not really what I was doing. I was just being allowed to announce to myself that this is the path you are on. You are going to stay on this path no matter what, and if you try to get off, we are going to slice you in two. That's pretty much happened and that is what the suffering is. Because I was like “No, no, no please let me off. I want to be off. I want to be wonderful!” No, no, you are not going to be any of those. You are going to grow spiritually.
Instructor: Yes, and Samael Aun Weor mentions that there are many people who are not attending any group, any religious institution, not following any creed, and those people are actually closer to initiation than many people who say they are holy, so to speak.
Comment: (paraphrasing) Well, I don't go there, I certainly don't know with that, but I just came through an initiation. That made me say, “Oh my God... am I going to die?” That is how bad initiation was. But I was like, “Am I going to die? Am I going to make it through this?” I did but it was very long. It was like three or four years.
Instructor: Yes, and as we'll talk in the future lectures, there are initiation of Minor Mysteries and there are initiations of Major Mysteries. There are many people who enter the Minor Mysteries who are working with the energies of sex and who don't have experiences internally about it. They may be asleep consciously-speaking, and be entering the Minor Mysteries and working at that level.
To enter the Major Mysteries, the highest initiations is a work of alchemy and involves a certain type of telesis or will.
But yes, obviously, there are many people who enter through life and enter the path seemingly without knowing it. They don't necessarily have those astral experiences, where in dreams, they are face to face and having that direct communication.
But the purpose of our studies to be specific. So, while in the beginning we have a certain level of faith, we want to develop it even further. We want to be able to have that face-to-face conversation with a master of the White Lodge in dreams, awake, so that we have even more knowledge. But of course, level upon level, “Light upon light,” says the Qur’an. Degree upon degree.
There are levels of initiation. There are beginning levels of initiation. There is mastery and then there is even higher, perfection in mastery, like Jesus, Buddha, and all of them. So, there are levels and degrees, and it's good to know…
Comment: (paraphrasing) That's hard for me to get my head around that. You know I was taught for sixty-six years, probably in the womb, that you can be a Christian. “Try to do the best with what you can,” and that's it. And then for somebody standing in front of me at the age of sixty-six years… No, no, you can talk to these.... I mean and and that's how I get through life.
I have no one I can talk to, so I had to, you know, somebody needs to teach me, how to have humor, because I ain't going to get through this, and they did. They gave me a sense of humor, I guess. I mean she hates it, so it works for me... So for you to tell me, “Yes, you can get to that point,” I never thought that. That never entered into my mind.
I remember that, twenty-five years ago being exposed to Samael Aun Weor, initially through Gurdjieff and him saying “You are a lazy human being, wake the heck up!” That led me to Samael, but that was too advanced for me... Now after all that time, maybe six, seven, eight initiations, I can understand exactly what you are saying. The Pistis Sophia, I have had that. I understand that. But for you to say that you can see Jesus face to face, again, it never occurred to me that it would ever be possible.
Instructor: If you enter higher degrees of initiation, you can speak to him, because I have personally been with him in the astral plane. He is the highest initiate we know of, and personally, he gave me some teachings that were very profound. I don't want to relate them here, but definitely, when you have that awakened consciousness, you can have greater access to real knowledge, because the master Samael Aun Weor says that a real occultist is someone who knows how to travel in the astral body. In the dream state. Because in that way, we find the occult wisdom, the hidden wisdom.
Comment: I thought that this was not real, and now I am here. This is real. I told myself, “I never heard of this group,” but I'm going to see what's happening...
Question: On the topic of the transmutation of sexual energy. In relation to Kundalini and the necessity to reach that level, how would you say you approach it, in the sense of, sometimes you are saying, seed energy, sometimes maybe you are supposed to expel it. What is the balance? I can't imagine saying that you can never ejaculate it.
Instructor: For the initiations, we say never, because as Yeshe Tsogyal said, “we must always perfect the practice of retaining the seed essence.” Of course, in the beginning it's difficult, because through this lifetime or even previous lifetimes, we have been forcing our mind and are used to that act.
So, we have always been out of Eden, exiled. But to enter the straight and narrow gate is precisely when husband and wife unite. The straight path mentioned by Jesus. The narrow way, physically, even relating to sexual copulation, but also a psychological type of work is needed.
In the beginning it is difficult, because the mind is full of lust. The body is trained to expel, but with training, you never lose any energy.
Personally, this has been my path. I don't lose my energy even while practicing alchemy, because I have trained myself to that degree never to lose it.
Question: What about reproduction?
Instructor: Now, interestingly enough, there are ways to conceive a child without orgasm. As partly allegorized in the birth of Jesus, you know the immaculate conception. But of course, people think that myth is silly because they think it has to do with Mary not having sex with a man, and then she gave birth to a child. That is the conventional belief of that story.
But really the truth is that Joseph and Mary were alchemists, and we have procedures where if a gnostic couple wants to have a child, they can perform certain prayers and practices while conserving their energy, because only one sperm is needed to procreate.
It is not necessary to expel millions of sperm for that conception. It is a more profound form of conception because what the Holy Spirit does, the conceiver of Christ, this intelligence takes one seed in order to create a superior child. Because a child born from fornication obviously has many problems physically. That is why in most people their bodies get sick. They may have certain conditions or ailments.
But the Holy Spirit, which is the force of intelligence, is the force of our inner God that can take one sperm and, through prayer and intelligence and wise copulation, take that energy create one child.
Question: Why do doctors tell us orgasm is healthy and what about women and orgasm?
Instructor: Because they like fornication. The doctors. Most people have never been initiated in this science, so they don't know any better. Unfortunately, when you do try to introduce... I have known people try to introduce this science to doctors, many people can be very skeptical and they laugh at it because they have a materialistic mind. But I do know other doctors and people in our tradition who have learned the benefits of this practice, because transmutation promotes our health.
There are even some scientific studies that show how transmutation or alchemy as we teach, promotes health, life, longevity, the health of our endocrine system, the health of our emotional center, our heart, and the mind. It is well known that the greatest artists, philosophers, and teachers were traditionally known as celibates, but they actually new alchemy.
They kept that life private because people would criticize. Beethoven. Mozart. Beethoven was known to be single for you pretty much his whole life, but he had an amazing brain because he had parts of his mind active from working with that energy that people couldn't explain. But he was an alchemist. He knew the science.
Question: Do women lose energy?
Instructor: Yes, women can lose their energy too because orgasm, whether from male or female, emits the seed. Women can lose their seminal waters, which is semen.
Semen in esoteric language has to do with not only just the physical matter, but force.
So, either men or women can lose their seed. We have to conserve it because those are the waters that we transform into our baptism. That requires that we renounce the adversary, shaitan, our ego. The lust that says, “I enjoy engaging in sex in this way.”
This is the meaning of Judas in the Bible. Judas is a symbol of an ego that we have. Loves religion. Loves spirituality. Loves Christ, but loves fornication more. So we may believe that we are spiritual and that we love divinity and all these things, but our actions prove otherwise.
If we give in to fornication and we enjoy emitting the energies, then we have no water by which we can baptize ourselves.
Judas represents that. He betrays Christ. Gives away the Lord for thirty pieces of silver: a symbol of pleasure for a few moments, or like Esau in the Bible. Esau traded his birthright for a bowl of lentils. Same symbol.
It is very strict, obviously, but this is the way. You need energy, water to baptize yourself.
I promise you that if you are serious about it, you will find the benefits of it and naturally you will have more energy, more vitality, more enthusiasm. You have the energy by which you empower your virtue. Your compassion, your happiness. Less anger. Less violent emotions.
I have known people in this science who even suffered mental illness and yet by practicing alchemy, they were rejuvenated. They were no longer sick. It is the healing power of the Holy Spirit. It is the creative force of God.
Swami Sivananda wrote in one of his books about the benefits of pranayama, and even we could say, synonymously, alchemy. Skin is lighter or more rejuvenated. More vitality, more health, suppleness, strength, everything, because that energy, that matter, is transformed into force.
When it goes up the spine through those energetic channels known as the Caduceus of Mercury in medicine, it fills the brain and rejuvenates the endocrine system. Heals the heart, everything. It empowers us. So, we need those energies if we want to awaken spiritually.
Question: Just as a single person, would you recommend a specific practice? I know there are multiple pranayamas...
Instructor: You have to experiment and find the ones that work for you. I mean, we have an abundance of practices for transmutation in The Yellow Book, Kundalini Yoga, and others.
You could work with one that is very easy to work. It is Ham-Sah.
You in-inhale through your nostrils. First you pray to your inner divinity, your Divine Mother, “Please awaken my consciousness. Help me to work with this force!”
Inhale through your nostrils, and you imagine that there is light ascending from your sexual glands up the spine to the channels of your back, which are known as Adam and Eve. Od and Obd. Ida and Pingala in different traditions.
Imagine that light saturating the brain and as you are inhaling with the breath, you pronounce mentally the mantra, “Haaaaaaammmm!” in the mind.
The breath should be more prolonged with the inhalation because you are raising the energies of sex to your mind.
And then imagine that light going to your heart. A very brief quick exhalation, “Ssssaaaaahhh!”
This is because your breath relates with your sexual energy. In the Bible, the spirit of God, the wind of God, hovered above the face of the waters in order to create the planet from the fathomless abyss.
A symbol of working with this force. You create your spiritual earth through your stone, the sexual force.
Likewise, you imagine that circulation in yourself. “Ssssaaaaah!” That is how it should sound, but mentally the mantra Ham, takes a force up to your brain, saturates it.
It is a very easy practice. You can even that if you are married. Or practicing alchemy, but that's a very good practice you can initiate with.
Question: I am just curious. You mentioned you have reached the status of being able to talk to Jesus, so if a person is not religious and if you reach that status, what will he see?
Instructor: Personally, I remember when I had talked with him that for a long time, I was atheist. I was a very pessimistic, morbid person, very sad. Felt like I had no meaning to my life.
Eventually when I met him, he was in the astral plane, he came to me because I invoked him and at least the symbol that he gave to me was very beautiful. He saw me, obviously, but what he saw in me was my own ego, and he was trying to show me how to get out.
I remember that experience. It was a outside my house. It was a very dark night, cloudy sky, which of course, your dreams are symbolic. So, darkness or cloudiness represents the mind. The cloudiness of the ego that obscures the light of God in you. So, I invoked him, begging him, “please teach me!” I remember he came up to me and the way that he was described in one of Samael Aun Weor's books, in The Revolution of Beelzebub, I saw him exactly like that.
(Samael Aun Weor wrote the following describing Master Aberamentho, Jesus of Nazareth): Then, I kneeled and prostrated myself before the most powerful Hierarch of the cosmos, who is called by the Tibetans “the Mother of Mercy” or “the Melodious Voice Oeaoeh.” He is the Only Begotten, the great universal Word of life, whose body is all of the sounds played in the infinite. His beauty is ineffable. He bears a crown with three points, and his very long cape is carried by the Elohim. They carry the long train of his cape.
So if you read that book, that is how he appeared to me and I remember at that moment I was watching him and I was being filled with fear. Obviously, he is a great being and suddenly he gave me a supra-conscious experience. He gave me light. I saw myself in third person. He took my vision expanded it and I was standing on the lawn of my house and he just shot up as a beam of light into the sky in the clouds. They parted and I saw in the atmosphere beautiful stars. A galaxy, and he just vanished. I just stood up looking at him like this… and then I woke up.
He was teaching me that “You want to be like me, with freedom, going beyond to the infinite? You have to clear your mind. Clear you ego,” and was very humbled by that.
He is very difficult to comprehend. He is a level of master that is so high that not even the gods understand him, because he has gone beyond. Even beyond an angel. So, there are hierarchies and hierarchies and levels.
Another Instructor’s Comment: So, there are many masters, some whom work anonymously or have worked anonymously on earth, so we can meet a master internally and not even realize it. The case for people who are not religious is often you know that they'll be receiving some kind of guidance, in particular the Divine Mother.
Interesting that you mention Her. She has the ability to take a variety of forms and, in my experiences, I have seen my Divine Mother in different forms, and She will take different aspects, but She appears to you in order to teach you something. Masters as well can appear to you as a symbol, like a butterfly or something, when you invoke them, because they are teaching you something in the way that they can appear to you.
So regardless of what religious tradition we come from, or if we don't come from any religious tradition, we can sense in our heart the power and the purity of that master. We can understand that guidance, even if the form that they take is unknown to us, or we don't recognize them for who they are.
Sometimes they will show themselves in a form we can recognize, of course, so that we will understand, and you know, develop that relationship, but God itself is formless, and many different beings have worked to purify themselves to become vehicles in which the light of God can express. But the light of God itself is beyond form. So, I feel, you know, that many people will experience what they call their inner voice, their conscience. Many times, that is a manifestation of our Divine Mother, always present with us at any time.
Comment: (paraphrasing) I had one experience where, this was when I was first working with transmutation when I was younger. I didn't know what to expect. Didn't know if it was divine or something, but was walking down the road, like a state park or something. There was a man with a very well-trimmed beard, buttoned-up shirt. I was sitting there blaming the system for my problems, like this and that. He said “You just need to lighten up,” and patted me on my shoulder.
I guess what I learned from that experience is that we have help and we have brotherhood. So in this path, it isn't so lonely and miserable. There has to be a point, being called to service, so that we can grow and find truth together. So it just it's a small experience that I had. It doesn't have to be Jesus Christ. It doesn't have to be this magnificent experience. It could just be walking through a park and a tap on a shoulder from a friend.
Instructor: Samael Aun Weor also mentions that the greatest joy of the gnostic is the discovery of one of his or her defects, because a discovered defect is a dead defect. Which is why in this course, we will be talking about how to practice that self-observation, comprehension, elimination. The work on the ego, because when you comprehend the ego, eliminate those faults, you free light, and in that way we enter initiation.
Today, we are going to discuss the nature of consciousness, the nature of mind as it is explained within the gnostic doctrine, as well as its relation to the famous solar bodies of esotericism. We are going to elaborate on how mind, or consciousness, is related to the vehicles of the soul.
The solar bodies are well mentioned throughout the literature of Theosophy. And we are going to address the nature of the solar bodies in relation to the path, which is the path of the Self-realization of the Being and the complete development of the human being.
This path and the solar bodies are well explained within the Christian, Buddhist, Sufi doctrine, through all the world religions. As we are going to elaborate today, Master Jesus of Nazareth, Master Aberamentho, explains the nature of the solar bodies, in detail, in his gospel.
We also have in this image, Padmasambhava, who is known as the Second Buddha. He originally brought Tantrism to Tibet. Now he is recognized by having documented The Tibetan Book of the Dead. He taught the nature of Dzogchen, which means the Great Perfection.
So, we have here, in this image, Padmasambhava with his consort, the force of the vehicle of Tantra. Sexual union is how we create the soul. Let us remember that Master Jesus never taught that we have soul. He said: "With patience will possess ye your souls” (Luke 21:19). The soul or the solar bodies are vehicles through which God can manifest and express. These are only created precisely through tantra: pure, pristine, chaste sexual connection or union, and the transformation of one's vital principles.
When we talk about the solar bodies, we also need to talk about the nature of mind, because there are many misconceptions in spiritual circles between the consciousness and the solar bodies. We emphasize that the solar bodies are merely vehicles that can transmit light, in the same manner that a lightbulb transmits light.
The bulb is the vehicle. The light is Christ. So, in the path of Self-realization, we need to create the solar vehicles. We need to become solar beings, pure souls that can transmit the light of Christ, without blemish. This path has been taught in all the religions. And we have a saying by Padmasambhava about he nature of this path.
“Dzogchen is the secret unexcelled cycle of the supreme vehicle of tantra, the true essence of the definitive meaning, the short path for attaining buddhahood in one life.” —Padmasambhava
When we talk about the solar bodies, we emphasize there are many steps in the process of Self-realization. There are many who think that when creating the solar bodies, one is done. But that is a mistaken concept. Because the solar vehicles are merely a footstep in order to enter into the higher stages of initiation.
So, again we have a description of the solar bodies in relation with the Egyptian mysteries. In this image, we have the Tree of Life, kabbalah. On the right, we have the Tree of Life transposed on an egyptian god, Ptah, which is where we get the word Patar, Father. So, this father is our Inner Christ, our Inner Lord. And notice that his body is made of gold. Gold is the symbol of Christ, the light of the Being, the light of our real identity or Innermost God.
Solar bodies are created intentionally. Human beings do not possess them by nature. And that is why we discussed elsewhere in the lectures; we find that the only way to create the soul is by revolution. Not against other people, but ourselves. The requirements are very specific.
We typically possess what we call lunar vehicles, which we are going to explain in relation to the Christian Gospels. But speaking in general about the solar bodies, we are referring to the kabbalah, the Tree of Life.
Here, we have in the bottom Malkuth, which means “Kingdom” in Hebrew. This is our physical body, which we receive as a gift of nature by the procreation of our parents. Above it, we have Yesod, which is the vital body. And our vital body is the origin of all our chemical, metabolic, catabolic processes—reproduction. It is our energy and vitality.
Our physical body would not be able to exist without Yesod, our “Foundation.” After creating the Ssolar bodies like Ptah, Patar, the Father, as it is represented in gold, we can reach the Father—if we want to work with Yesod, our foundation, our vital forces, specifically our sexual energy, which, as we elaborate in the scripture, is the foundation of all genuine spiritual Self-realization.
Above that we have Hod, which means “Glory.” This is our emotional body, our astral vehicle. That is what we commonly have when we go into the astral plane when we dream.
What we typically possess is not a legitimate astral body, but a lunar phantom known as kama rupa, meaning “desire body.” This in relation to the theosophical teachings, as well as the Hindu scriptures.
In the right, we have Netzach, which means “Victory.” This is typically referred by theosophists as the mental body. But we know from esotericism that we do not possess a solar mental body, but manas or lunar mind. Sometimes, we say kama manas. Kama means “desire” and manas, “mind.”
So, our mind is animal, in desire and nature, as evidenced by the fact when we observe our psychology from moment to moment. We are constantly afflicted by negative thoughts and discursive elements which keep the consciousness enslaved.
Above that, in the middle of the Tree of Life, we have Tiphereth, which means
“Beauty” in Hebrew. This is our willpower. We call this human soul, which is not developed in us. As Jesus taught:
“With patience will possess ye your souls.” —Luke 21:19
We have to develop Tiphereth into a fully illuminated human being. But Tiphereth, as it is, is merely our willpower, which is typically channeled through our mind and desire, mind and emotions, which are subjective in nature.
We do not possess yet what is the called a solar casual body, a solar vehicle that only knows how to express the will of Christ. And which all the great initiates have developed.
So, in emphasis to this point, we explain that we are not yet human beings. Because the human being is made to the image of Elohim, God. Or better said, “gods and goddesses.” When we refer to the human being, we refer to the Hum (Sanskrit for) the breath, the wind, the spirit and man, manas, mind. So, the real human being is man or mind, not exclusively of the male sex, that is united with Hum, spirit.
Our image of Ptah represents a human being with his bodies of gold that are only created with alchemy, the science of perfect matrimony.
Above that, we have in the left, Geburah, which means “Justice,” severity, in the kabbalah. We call this our consciousness, divine soul.
To the right, we have Chesed, which means “Mercy,” our Innermost God, our inner Being.
Now, notice above we have the trinity, which is known as Christ: Kether, the Father; Chokmah, the Son; Binah, the Holy Spirit.
Understand that the top three sephirah [Hebrew for “emanations,” spheres, “jewels”] are Christ. The trinity is Christ.
Chesed and Geburah, the Innermost and divine soul, are God within us. It is our inner Lord. God never enters into degeneration, meaning: God has not fallen. His human soul, Tiphereth can obey God or fall down into the abyss, Gehenna mentioned in the scriptures.
The problem is this: the willpower obeys the inferior quaternary, the inferior four bodies, which are elementally, lunar vehicles in most of us. Because in order to create the solar vehicles, one needs to work in alchemy, in a matrimony.
Speaking about the lunar bodies, what we typically possess, if we examine them in the internal planes, they are of a phantasmic nature. They are of a ghost-like appearance. They are not substantial.
Question: The four lower bodies, those are the lunar bodies, the four lower ones?
Instructor: In most of us.
What we need to accomplish in alchemy is to create the solar vehicles, which are represented by the Tree of Life. But for most individuals who are not human beings yet, but intellectual animals, souls with intellect, our mind, emotions, vitality, as well as our physicality, are vehicles of the ego. We do not yet have the conduit, which are the solar bodies, in order to reflect the light of God and return it back into its source.
Question: So you’re saying our willpower over the ego at this stage?
Instructor: Our will typically follows our mind or emotions, which are the expressions of the ego.
Question: So if you’re able to astral project and stay conscious in the astral plane, that doesn’t necessarily mean that you created that solar body, right?
Instructor: It does not necessarily mean that, but, at the same time, individuals that did practice alchemy in the past are basically recapitulating their work.
So, some individuals who do already have those bodies, tend to have experiences as a grace of God, to bring those souls back to the path. But just because one has experiences in the internal worlds, that does not mean that one has the solar bodies yet. The way to verify that is to learn to astral travel, to communicate with our God.
For most of us, we do not have those vehicles. And Samael Aun Weor stated solar bodies are a luxury which can only be created through the work alchemy. It is Master Jesus that taught us we typically have what we call the lunar bodies.
The importance of creating the solar bodies in order to express Christ is emphasized in the scripture—in Matthew 22:1-3 and verses 8-14, where we have the parable of the wedding garment. The wedding garment are the solar bodies, which can only be created in a matrimony.
“And Jesus answered and spoke unto them again by parables, and said:
“The kingdom of heaven is like unto a certain king, which made a marriage for his son.
“And sent forth his servants to call them that were bidden to the wedding: and they would not come...
“...Then saith he to his servants: The wedding is ready, but they which were bidden were not worthy.
“Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
“So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
“And when the king came in to see the guests, he saw there a man which had not on a wedding garment.
“And he saith unto him: Friend, how camest thou in hither not having a wedding garment? And he was speechless.
“Then said the king to his servants: Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
“For many are called and few are chosen.” ―Matthew 22:1-3, 8-14
In order to enter into the kingdom of heaven, we need to create the solar bodies. Because without those vehicles of Christ, we cannot resonate with the divine laws.
Christ needs a vehicle in order to express himself. And the way He does that is through the soul, the solar vehicles. So, with our lunar bodies we cannot enter into heaven.
However, I will emphasize, even creating the solar bodies is the first step. It is not the end. We need to be born again, which fanatic Christians of these times associate with doctrine or belief. They raise their hands and say: "I believe in Jesus and I am saved." And they say, “Well, you are born again.” That is not the case.
To be born again is a sexual problem. We need to use the sexual force in a matrimony. For as emphasized in this gospel: the wedding garment is the result of a marriage. Therefore, individuals who seek to enter heaven through abstinence, or as renunciates, or by rejecting sex, walk the path of error. Because Christ taught us that to be born again is to work in a matrimony, with the sexual power and to use it for Christ.
For as Jesus taught us in the book of John, Chapter 3, verses 3-8, when he talked to Nicodemus:
“Jesus answered and said unto him: Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
“Nicodemus saith unto him: How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born?
“Jesus answered: Verily, verily, I say unto thee. Except a man be born of water and Spirit, he cannot enter into the Kingdom of God.
“That which is born of flesh is flesh; and that which is born of Spirit is Spirit.
“Marvel not that I said unto thee. Ye must born again.
“The wind bloweth where it listeth, and thou hearest the sound thereof, and canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” ―John 3:3-8
So, we have in this graphic Jesus talking to Nicodemus, where he explains that which is born of flesh, meaning through the animal orgasm, is flesh, physical children. But that which is born of the spirit, through the sexual act, that is conserved and controlled, is spirit.
So, birth is, whether physical or spiritual, the result of working with the sexual power in a matrimony. There is no other way. Master Aberamentho taught this.
Alchemy, Chakras, and Kundalini in the Psalms
We talked about the pneuma, the spirit like the wind, which we are going to elaborate further in relation to the bodies themselves, how to create them. When working with the spirit, we work with the sexual force known as the Holy Spirit, which we mention as Binah in Kabbalah.
In this image, we have an illuminated spinal medulla and the seven chakras. These chakras awaken when the power of the Divine Mother, known as Kundalini, awakens from the coccyx and ascends up the spine into the brain.
When that fire awakens in the matrimony, it ascends slowly in accordance to the merits of the heart, never by one’s own whim, but by the intelligence and power of the Divine Mother. She is the one who, as the Weaver in Arcanum 24 in the Eternal Tarot of Alchemy and Kabbalah, weaves clothes for the soul to inhabit.
She is the one in this card who spins the wheel. She elaborates the soul, so that the consciousness can be dressed. When she awakens in the coccyx and ascends up the spine, She awakens all the faculties, the seven chakras. That is a divine fire that you can see in this image. And, when we rise the fire within the different spinal medullas within our lower bodies within the Tree of Life, we create the solar bodies.
As we illustrate, Kundalini is the sexual force. The seminal energy is the power that gives life or can produce death, if we abuse it. For it is stated many times in the scriptures of the Old Testament, we find one reference in the sons of David, in the Psalms.
“The trees of יהוה Iod-Havah are full of sap; the cedars of Lebanon, which he hath planted; where the birds make their nests: as for the stork, the fir trees are her house.” ―Psalm 104:16-17
So, that is why this sap that the Bible talks about is the semen. The sap is the semen of plants. And we know that semen, physically, in man or woman, is the condensation of blood. So, that sap that fills the cedar tree is precisely our sexual matter, seminal fluids, whether in man or woman, because semen does not only apply to man, but to woman as well.
And the cedar tree relates to this process of creating the solar bodies. The cedar tree represents our spine. And the angels that govern the cedar family can aid us if we practice sexual magic. Even the word Lebanon teaches us a great mystery. Samael Aun Weor explains in Igneous Rose:
“In the word Lebanon (Spanish: Líbano), we find the IAO that permits the angels of the cedars of the forest to open the door of the spinal medulla when we practice Sexual Magic. IAO is the mantra of Sexual Magic.” ―Samael Aun Weor, Igneous Rose
IAO in Latin means Ignis, Aqua, Origo; fire, air, spirit; or fire, water, spirit. And Samael explains this is the mantra of sexual magic to create the solar bodies. First, it is the wind of the spirit working with the fire of sex in order to generate the pneuma, the wind, the breath of spirit, which is the essence of the practice of tantra.
So, Lebanon in the Old Testament refers to the science of IAO. This secret mantra is considered the holiest of all mantras amongst the great temples of mysteries. And we know from the writings of Samael Aun Weor that when this sacred name was pronounced in ancient times, they would pound the drums so that the profane outside would not hear the name of this mantra, because it is exceptionally powerful.
IAO relates in Hebrew to י Iod, ה Hei, ו Vav. And IAO or י Iod, ה Hei, ו Vav is יהוה Iod-Havah, Jehovah. When we work with the sap of our bodies, we practice alchemy and raise those forces upwards, the Kundalini, so that it illuminates the chakras and gives birth to the soul.
Solomon and Sacred Sexuality
To elaborate this point of our sexual nature, of the creation of the soul, we have the following teaching by Solomon, who is in synthesis a great solar man. He was a great king recognized for his kingdom of gold, meaning: he was self-realized. He was a great master.
He taught in Song of Songs the sexual nature of the spiritual union with God. And it is precisely through sex that solar bodies are created. And what will be relevant in this passage is that we examine this image of Shiva-Shakti, which is the Holy Spirit. Shiva is the Father or Abba Elohim with the Divine Mother Shakti, Aima Elohim. These are the two polarities of the Holy Spirit, which is masculine and feminine.
This is represented in the scripture of the Song of Songs by Solomon. He talks about his wife, who is his sister, which if we interpret it literally, is absurd. Because the fact this great master was practicing incest would be a crime. Instead, these are principles.
Just as Adam and Eve, in the garden, united sexually, they represent man and woman, or brother and sister. They are principles. They are not literal figures. So, Solomon and his wife, his sister can represent Shiva-Shakti, because the same power is male and female. And when we talk about Shiva, we need to talk about Shakti. And when we talk about Shakti, we need to talk about Shiva. Because the Holy Spirit is dual, both powers, male and female.
Question: In Indian philosophy, one of them is the creator and the other is a destroyer.
Instructor: Shiva-Shakti is the power of God that can create the soul or damn the soul, if that energy is expelled through the orgasm. That is our original sin.
And so is represented in this scripture, we will explain how scientific chastity, purity in sex, is precisely which leads to the development of the soul.
As Solomon states:
“Thou art all fair my love; there is no spot in thee (meaning that you are completely chaste with no impurity in you, my Shakti, the sexual force).
“Come with me from לבנון Lebanon, my spouse, with me from לבנון Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountain of the leopards.” ―Song of Songs 4:7-8
What’s interesting with Shiva is that he is typically portrayed sitting on a leopard's skin or a lion's skin, meaning he has conquered animal desire. So, when he talked about being elevated in the mountains, that is the symbol of having looked the path of initiation and that one has conquered desire, like Solomon did.
“Thou hast ravished my heart (which in Hebrew is לֵבָב lebab, similar to לבנון Lebanon, as we are going to explain), my sister, my spouse; thou hast ravished my heart with one of thine eyes (which in Hebrew is עיניים Ayneen), with one chain of my neck.
So, he talks about the heart as לֵבָב lebab and mentions right next the city of לבנון Lebanon. There is a profound relationship there.
We know that in transmutation, we bring the energies inward and upward to our brain, and into our heart. לֵבָב Lebab, as in לבנון Lebanon, is heart. The last part of Lebanon is נ Nun [or ן Nun Sophit, final Nun], which in Aramaic means “fish.” נ Nun is sperm, literally, because our sperm and ovum swim within the waters of sexuality.
Lebanon represents those who practice chastity. As Samael Aun Weor mentions, Lebanon or Líbano is IAO. In order to really dwell in that divine city, one has to transmute the נ Nun, the sperm or the ovum through the spinal column into the brain, and then into the heart, לֵבָב lebab. That is the meaning of Lebanon.
Question: You mentioned נ Nun again. Could you give the description where you mentioned fish?
Instructor: "Nun” in Aramaic means “fish,” and refers to sperm and ovum. The letter N [the Hebrew נ Nun] hides the meaning of the sexual principles.
Now, Solomon says: "Thou hast ravished my heart with one of thine eyes (Ayin)."
“How fair is thy love, my sister, my spouse! How much better is thy love than wine! And the smell of thine ointments than all spices.” ―Song of Songs 4:9-10
The word for smell is ריח reyach. ריח Reyach relates, in Hebrew, to רוח ruach, which is spirit. In the book of Genesis, the spirit hovers over the face of the waters, the אלוהים רוח Ruach Elohim.
Genesis is a work of alchemy. So, by working in a matrimony, the spirit hovers on the waters of sexuality and creates the heavens in the seven days of genesis, which explains the teachings of the solar bodies in depth.
It would take many lectures to explain each component, but here, we are speaking more generally.
And the "smell of thine ointments”—the word “ointments in Hebrew is שמן shemen, which is where we get the word “semen.”
“And the smell of thine ointments,” the רוח ruach of thine ointments, the רוח ruach of thy semen, the spirit of thy semen, is more voluptuous, “delightful than all spices,” meaning: all the common and terrestrial pleasures we typically experience—because the sexual act is the ultimate consubstantiation of love between man and woman, and Christ.
When we talk about the spirit, or the ריח reyach, the smell, which is really רוח ruach, “the spirit of thine ointments,” it talks about, how through alchemy, by being sexually connected and controlling the breath, inhaling profoundly the energy, conserving it, transforming it, bringing it up in the spine, and later into the heart—that is how we enter in the kingdom of Lebanon. I mentioned נ Nun is the sperm and ovum, the sexual matter, and לֵבָב lebab, the heart. He continues:
“Thy lips, O my spouse, drop as the honeycomb: honey and milk are under my tongue...” ―Song of Songs 4:11
That is honey, which was originally pollen. Through work, the bee transforms that into sweetness. This is the symbol of the soul. Because through the impurity of our daily life, we work on ourselves and transform that garbage into honey, through alchemy, into sweetness of the spirit. And that is ultimately achieved when one is working in a matrimony.
“…and the ריח reyach, the smell of my garments is like the smell of Lebanon.” ―Song of Songs 4:11
So, what are these garments? It is the solar bodies. Here, it is very explicit. The solar bodies are created trough sex. There is no other way. “The smell of thy garments, the ruach of thy garments, is the smell of Lebanon,” meaning heaven. Those initiates who entered the Heavenly Jerusalem, into the Kingdom of God, which is Lebanon or Jerusalem.
Lastly, Solomon states:
“A garden inclosed is my sister, my spouse, a spring shut up, a fountain sealed.” ―Song of Songs 4:12
So, the Hebrew word for fountain is מַעיָן ma'yan. And, if we look at this graphic, we have the word מַעיָן ma’yan, which is Mem, Ayin, Iod, Nun.
Notice, we previously talked about Solomon, ravished with one the eyes of his sister, his spouse. The word מַעיָן ma’yan is the same word as eye, עין ayin. It just has the letter M in front of them. So, instead of עין ayin, it spells מַעיָן ma’yan. That is fountain.
So, these are the fountains of life that Jesus mentions, which will never allow you be thirsty again. As explained in the parable of the woman at the well, when the woman asks: "Give me the water that springs up to everlasting life." And Jesus says: "Go call thy husband." Meaning that if you want to know how to find the water, work with your husband, because in the matrimony is where the fountain is produced.
These waters of life are precisely the sexual energy. And sexual energy has a profound relationship with our perception, as evidenced in Hebrew: עין ayin, eye; עיניים ayinim, eyes. מַעיָן Ma’yan is the same word, but with מ mem; and מ mem is water.
So, in order to have spiritual perception, we need to work with our water. That means we need to be married in order to begin this process. In order to enter the higher stages of initiation, we need to work with the waters, represented by Mary, מרים Miriam, the Divine Mother. And עין ayin is an eye. [Remember that “The light of the body is the eye: if therefore thine eye be single (pure), thy whole body shall be full of light. But if thine eye be evil (impure, lustful), thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! —Matthew 6:22-23]
So, he says very clearly: "A garden enclosed is my sister. A spring shut up. A fountain sealed." So, we will have the energy of sex, but we need to be sealed hermetically with this force. We must never expel it. It is very well known in tantra, from the teachings of the Dalai Lama. He even explicitly states:
“Sexual energy should never be let out.” ―The 14th Dalai Lama
And this fountain should never be spilled, meaning one should never reach the orgasm, because if we lose that fountain, we cannot assuage our thirst for the kingdom of heaven.
Question: But only in procreation—you would have to. That would be the exception, right?
Instructor: In the past humanities, procreation was accomplished without the orgasm.
Comment: But still, it was a fall.
Instructor: There was never loss of the seminal fluid, but one sperm would be emitted in order to enter the womb of the wife. So, in the past, human beings procreated without orgasm and they had children which were pure.
Question: Is that possible today?
Instructor: Yes. What matters is that we follow the will of our Being, so that he can guide us as when to practice in the appropriate astrological hour, so those forces are conducive for producing a child without pain. It is mentioned in The Yellow Book, specifically.
Question: So, you are saying that if a couple procreated without spelling the semen, the woman would give birth with no pain?
Instructor: Less pain, I would say. When following the divine laws, we avoid pain.
Comment: That’s tremendous pressure on the man, to get to the point that only one cell is emitted!
Instructor: The force that guides that is the Holy Spirit, the Divine Mother.
So, we need to be sealed. A fountain that is enclosed. We should never let the energy out. If we want to have children of a divine nature, of a pure nature, we must learn to practice according to the guidance of the Elohim. Because that energy, in a matrimony, should not be expelled. But according to the will of God, one sperm can leave the phallus in order to enter the ovum. But that is in accordance to the will of God [and therefore constitutes what original, esoteric Christianity denominated an “immaculate conception,” sexual generation without impurity, blemish, orgasm].
Comment: These are spiritually developed people! They will have to be very spiritually developed to do that…
Soma, Sexual Energy, and the Power of Shiva
Instructor: In this image, we have the picture of Shiva by an ocean. When explaining the nature of the fountain, the waters of life in Hindu language are Soma. In this image, we see Shiva drinking from an ocean that is being churned by a great battle between gods and demons, which results in the ocean being polluted and poisonous in order to extract Amrita, which is the nectar of the gods, the pure sexual energy. He drinks the poison, which I believe in the myth explains how he came with the blue pigment in his skin. He drinks this drink of Halāhala or Kalakootam. And this represents how the energies of sexuality have to be extracted from impurity. So, the impurity is the poison that is being generated in the battle with our own ego, our own lust.
Soma has a great relationship to the Christian scriptures. Soma or Amrita is the nectar of immortality. This is the substance, the seminal energy or seminal matter which can create the solar bodies.
We find different definitions of soma, “a secret drink of Hindu Gods through ancient Hindu religious texts.” It also refers to the “press of drinks made of juiced plants.” So, the significance of being pressed in order to extract the juice of a plant is very significant in relation to alchemy, because when a man unites with his wife, the organs press together and, therefore, if the breath is controlled, the juice can be extracted, sublimated, and elevated to the brain, and into the heart.
Soma also connotes the God Chandra, who relates to the moon. And we know that the moon relates to the vital forces of Yesod, which is the sexual energy.
Question: Which is in the etheric body?
Instructor: Yes. In Greek, soma signifies “body.” In order to create the solar bodies, we need to work with our own soma, our sexual energy.
Unfortunately, in modern times soma can also mean hallucinogenic substances, which we do not advocate in these teachings.
The Śvetāśvatara Upanishad and Sexual Yoga
So, as I elaborated in relation to soma, we have this image of the Christ crucified, which someone may find strange in the context of expressing the Hindu teachings. We find the symbol of the cross with the symbol of alchemy: the union of man and woman.
Christ, the force of God, is crucified whenever a man with an erect phallus enters the uterus of his wife. That forms the cross. The vehicle beam is the phallus. The horizontal beam is the uterus.
And we see in this image his crucifixion in which all the impurities of his psyche are annihilated. This is what the crucifixion of Christ represents. And notice how in his right side, he is pierced by the spear of Longinus, in which flows his blood. This ties to the scripture known as Śvetāśvatara Upanishad, Chapter 2 verse 6:
“Where the fire is rubbed, where the wind is checked, where the soma flows over, there the mind is born.” —Śvetāśvatara Upanishad 2:6
So, when a man and a woman are united in the cross, the fire is rubbed, as mentioned in the scripture. When a phallus unites with the uterus in holy matrimony, the fire is stimulated. And when the wind is checked, when the breath in the sexual act is controlled, the soma grows and develops. The sexual energy is activated and begins to flow inwards and upwards.
We have two ways of energy flowing in our body: we have centrifugal force when the energy goes from inside to outside, which is what we do not recommend. And then, we have the centripetal flow of forces, which is from outside in, which is the science of transmutation.
When the fire is rubbed in sexual union, and when the wind is checked, the spirit, the breath, ריח reyach, רוח Ruach. When the sSoma flows over, or rather, inside and upwards, then the mind is born, meaning: the Solar bodies can be created in this context.
When we talk about flow, we talk about tantra. Tantra means “flow, continuum.” That is an eastern term for the nature of this science.
The Four States of Consciousness
In relation to the solar bodies, we have to talk about mind. We make the distinction between the states of consciousness and the solar bodies of the Being. It is true that solar vehicles can grant us access to higher states of consciousness, but they do not determine a completely awakened state of being. There are many individuals with solar bodies, or could have developed these bodies in the past, and they are asleep. Or, even worse: many of them have fallen into the path of demons.
Do not think that once you have created the solar bodies one is saved. The consciousness needs to be developed further.
When we talk about the mind or consciousness, we need to talk about four states, which we are going to the Christian Gospels as given by Paul of Tarsus. We have four states of consciousness mentioned in Greek, by Plato.
Eikasia is the first state of consciousness and refers to a state of profound sleep, instinctual, animal desire, barbarism, war, violence. There is an instinctual state of being where there is no self-reflection or cognizance.
If we translate εἰκασία Eikasia directly into English, it means “imagination,” which is interesting about this is that, as Master Samael explains, Eikasia is darkness. And yet the translation means “imagination.” What this relates is the fact that, even though we are physically awake, and active, we perceive imagery, sensation, concepts, thoughts, we are in darkness, spiritually speaking. It is a type of perception, but is devoid of any spiritual understanding of the nature of the phenomena.
So, we have Πίστις Pistis, which means “belief.” This is the common state of consciousness of humanity. Pistis is belief, sometimes translated as faith. But here, we are referring to belief and faith in a conventional sense, devoid of any spiritual substance.
Many people have beliefs and concepts of the afterlife, about astral travel, the internal dimensions, the solar bodies, but they have no cognizance of these things. They believe in religion, but they do not practice the esoteric heart of religion.
Humanity tends to gravitate between Pistis and Eikasia: beliefs, fanaticism, and war.
We have a third state of consciousness, which we seek to develop, and which grants us the doorway to really enter initiation. This other state is διάνοια Dianoia. Dianoia, as Samael Aun Weor explains in The Perfect Matrimony, is revision of beliefs. The way we review our beliefs is by awakening consciousness. This is the state of awakened perception. And in order to really develop this state, we need to be, like Solomon told us, a fountain sealed, a מַעיָן ma’yan sealed. Because עין Ayin and מ Mem, perception developed though the waters of transmutation help to awaken us to the state of Dianoia.
Diá means “thoroughly, from side-to-side," which intensifies noiéō, "to use the mind," noús, "mind.” So, when we awaken our consciousness by working with our own fire, with our own fountain of life, we begin to change many concepts that we have about ourselves. This is to revise our beliefs about who we are, what we know, who we think we are, where we are going. Dianoia is the alert state of perception, the alert novelty.
But now, we have a fourth state of consciousness, which can only be fully developed and reached by working in alchemy. It is νοῦν Nous. Nous literally means mind.
Question: Excuse me, sir. Did you say something that relates to the left ventricle of the heart?
Instructor: There is an atom that relates to the Innermost, a spiritual power, a force relating to the left ventricle of our heart. So, Nous relates to that. The atom Nous is in our heart. And the state of Nous is illuminated perception. It is the consciousness, which is in union with the Innermost, that perceives as the Innermost, that is one with Christ.
Nous refers to heights of the Tree of Life. From Geburah, Chesed, and above. That is the spirit of the Inner Christ. Those heights can only really be developed, as Samael Aun Weor explains, by working in alchemy, because to develop the spirit is very arduous work related with transmutation, related with the perfection of the psyche.
We explain this in relation to the solar bodies because, in order to work in alchemy, we need to establish ourselves in Dianoia. We need to cease being asleep in Eikasia. We need to cease being hypnotized by our beliefs, our concepts, which is Pistis. To work in alchemy effectively, you must possess Dianoia to be awakening, to develop that state of alert perception through mediation, through self-observation.
As I mentioned, there are many who have solar bodies, but they forget this fact. They forget this work on the ego. And Nous is fully developed when we have no ego. This path of Nous is represented by the path of the spirit, Pneuma. Nous, our Innermost, relates to that Atom Nous which is connected to our spirit.
The Heavenly and Terrestrial Man of St. Paul
We have in this image, a teaching by a great master. His name is Hilarion IX. He was known as Paul of Tarsus. He was known as a great persecutor of Gnostics until he converted through a revolution in his experience.
Question: He was a tax collector?
Instructor: I do not know what he physically did as work, but what happened to him was very profound. He experienced Nous, an illuminated state of consciousness when he knew Christ directly. The Logos. The force of God. And therefore, he stopped persecuting the Gnostics physically.
Comment: In the Christian teachings, I think they claim when he was on his way to Damascus, and a lightning bolt hit him that the divine sent. “Paul, Paul, why have you hurt me, betrayed me, deny me,” I think. That was in the Christian teachings as I remember.
Instructor: And the lightning bolt represents the force of Christ which descends from the Trinity, at the top of the Tree of Life down to Malkuth. So, he was struck by an experience, which Christ reprimanded him to change. And, so, he gave a very beautiful doctrine on the nature of the solar bodies. The nature of Nous. The nature of perception.
He explained that the solar bodies are created through sex. But importantly, we need to awake, he says, to righteousness. Meaning to work in Dianoia. If we do not awaken consciousness through meditation and annihilate the ego, we cannot walk to Christ. In fact, we can make the solar bodies and attain development to a degree, but if we do not fully eradicate our own desires, then we will suffer. We will go down.
Question: That means you’re desireless for anything?
Instructor: Desire in terms of ego. Animal lust, pride, vanity. Not longing.
So, Paul of Tarsus taught [in 1 Corinthians 15:34-40; 42-43]:
“Awake to righteousness, and sin not; for some have not the knowledge of God (the esoteric doctrine): I speak this to your shame (to those who study, but do not practice).
“But some men will say: how are the dead raised up? And with what body do they come?
“Thou fool, that which thou sowest is not quickened, except it die (meaning: you want to create the solar bodies, but those vehicles cannot be fully perfected until you die in your ego).
“And that which thou sowest, thou sowest not the body that shall be, but bare grain, it may chance or wheat, or of some other grain.
“But God giveth a body as it hath pleased him, and to every seed in his own body (so, that is the seed, semen, the sexual force. And so this grain represents the wheat, which has represented Christ. As we have in the Holy Gnostic Unction, the bread and the wine of the Eucharist). ―1 Corinthians 15:34-38
Question: Does that correlate in the Greek mysteries to Ceres, or when they’re talking about grain?
Instructor: Yes, because the grain represents the seed of the sexual force that gives birth to the solar bodies.
Comment: I have to say, you go really well into details. There are so many things that are allegorical that the Gnostics, the way you teach it—for some reason, the others, whether it be the tarot schools, the fish coming up out of the waters, pulling it out through mercury, but they don’t, none of them go behind it like the way you do. I have to say that, I’m finding out things. I thought, “I know this, no!” So much is allegorical, but they do not explain the relationship.
Instructor: So he says, “Every seed to his own body.” Meaning: our body produces the semen. The seed that gives birth to our solar vehicles, which do not manifest fully in the beginning, but they are germinated slowly, in the same manner a child is born in the womb of his mother. Nine months. Nine relatesd to Yesod, the foundation, the sexual force.
He continues in relation to the solar vehicles:
“All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.” ―1 Corinthians 15:39
When he talks about the flesh of men, he means real human beings. Because a real human being has the solar bodies created. Those solar bodies define a real Hum-Man. Because the spirit [the Sanskrit Hum] can only incarnate when one has the solar bodies, and we fully eliminate the ego.
So, the flesh of beasts is really us. We have the flesh of beasts. Our family procreated in an ordinary manner, so to speak, and we are the result of fornication. We have the flesh of animals born through animal desire.
We also have the flesh of another fishes, meaning those initiates who know how to swim in the waters. Who control the waters. Who are beginning on the path develop the seminal energy.
And also we have the flesh of birds, meaning those initiates that know how to fly through the Tree of Life. That is one meaning we can derive from them. He continues:
“There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
“So is also the resurrection of the dead. It is sown in corruption; it is raised in incorruption.
“It is sown in dishonour; it is raised in glory; it is sown in weakness; it is raised in power...” ―1 Corinthians 15:40, 42-43
So, this topic of resurrection refers to one level, the creation of the solar bodies. One has died to a certain degree and resurrects at a spiritual level. That is the process of the Major Mysteries, of initiation.
The solar bodies are sown in corruption, meaning: our body is imperfect. We experience many illnesses and diseases because our bodies are degenerated with fornication. But the solar bodies are sown in corruption, because we practice alchemy with this body. And the solar bodies are raised in incorruption, meaning they are pure.
Just as the same matter in Buddhism, how the lotus flower floats above the muddy waters. That impurity is our mind. It is Eikasia. It is Pistis. However, the lotus is above that. It is pure. It rises above the impurity of the mind. “It is sown in weakness,” meaning we are weak in the beginning. But, when we practice alchemy, the solar bodies are raised in power, with tremendous force.
The Psychic and Spiritual Bodies
The teaching of the solar bodies also relates to Paul of Tarsus and his teaching on the Tree of Life. Here, we have the image of the Kabbalah again. Another way to look at this is in terms of three triangles, which Paul of Tarsus explain in relation to the bodies of the soul.
Within the triangle of the Logos, again as the Father, the Son, and the Holy Spirit: Kether, Chokmah, Binah.
Within the triangle of the spirit, the pneuma, which is Chesed, Geburah, Tiphereth.
Then we have the triangle of the psyche, which is Netzach, Hod, and Yesod. Malkuth is a fallen sephirah.
Question: Is that top triangle, the very apex at the top, that’s smaller?
Question: That’s Da’ath?
Instructor: Kether, Chokmah, Binah, the upper triangle is the Logos. The secret sephirah, Da’ath, does not have any image. No representation. It is the secret science of alchemy. So, Da’ath relates to the throat, which relates to the practice of alchemy, uniting sexually with our partner, the mantras we pronounce, “I… A… O…” in relation to sex; we are working with Daath, the Verb. That is how we create spiritually. When we connect sexually, we pronounce the mantras: IAO is the most sacred.
So, the triangle of the spirit is Chesed [pneuma], Geburah, Tiphereth. The bodies of the psyche relate to Netzach, Hod, Yesod, and Malkuth. Mind, emotions, vitality, and physicality.
Question: Kether is the Father?
Instructor: Kether is the Father.
Question: And Binah is the...
Instructor: The Holy Spirit.
Question: And Chokmah is the Son?
Instructor: Yes. And so, as we show the image of Shiva-Shakti that is also the Holy Spirit. Because Shiva-Shakti is male-female. Or, we say Jehovah Elohim in Hebrew. But that is digressing a little bit.
So, when talking about the solar bodies, we can refer to these triangles in relation to levels of spiritual development. Paul of Tarsus gives a very profound kabbalistic teaching, as he continues:
“It is sown a σῶμα ψυχικόν psychic-image body [Soma Psuchikón]; it is raised a σῶμα πνευματικόν spiritual-image body [Soma Pneumatikón]. There is a σῶμα ψυχικόν psychic-image body, and there is a σῶμα πνευματικόν spiritual-image body.” ―1 Corinthians 15:44-45
Soma means body. Psuchi relates to psyche. Ikón is image. So, we can translate it as psychic-image-body, to be literal.
People think that it usually say terrestrial body in the translations. That is not what the Greek taught us. By terrestrial, I mean relating to our lower personality, whether the terrestrial or they say the heavenly personality, the heavenly Being. So, Soma Psuchikón, the psychic-image-body, the body that bears the image of the psyche, relates to this triangle, as we showed: Netzach, Hod, Yesod, and Malkuth. This is the lower quaternary, which is what we are. So, Paul of Tarsus states:
“It is sown a σῶμα ψυχικόν psychic-image body [Soma Psuchikón]; it is raised a σῶμα πνευματικόν spiritual-image body [Soma Pneumatikón].” ―1 Corinthians 15:44
Soma is body, as I mentioned. Pneuma is spirit. They usually translate this as celestial body or spiritual body. Again, remember that soma is the sexual energy that gives birth, life to the bodies of the soul.
So in the beginning we create…
Question: Some would be Yesod?
Instructor: Soma relates to the vital force. It is the vital force. And, through this energy of the sex, we give birth to the bodies of the psyche, Soma Psuchikón.
In the later process of initiation, if we are destined to walk that path, we elaborate the Soma Pneumatikón, which is really the solar bodies when they are completed, when they are perfected.
In the beginning, we develop the psychic bodies, which, through intense alchemical transmutations, by destroying our desires, our ego, they become completely perfected and give birth to the bodies of the spirit.
So, first comes the soul. The sSpirit comes next. There are many initiates who forget this detail, like Nietzsche. He thought that all human beings have these vehicles, the psychic bodies, or even have spiritual bodies. But he ignored that these have to be developed through initiation.
Question: So soul is the reflection of the spirit, right?
Comment: I always get confused by…
Instructor: Yes. The spirit is God and the psyche is the consciousness. The Being is. The soul needs to be created. We do that through alchemy for working with our soma.
Question: So, soul and Being are two different things?
Instructor: Yes. The Being is God. And through this work, the spirit, Pneuma creates the psyche.
Question: So, spirit and Being are the same?
Instructor: Yes. We use different terms, interchangeable. The Being is the Pneuma, the spirit.
So, as Paul of Tarsus states:
“It is sown a σῶμα ψυχικόν psychic-image body; it is raised a σῶμα πνευματικόν spiritual-image body. There is a σῶμα ψυχικόν psychic-image body, and there is a σῶμα πνευματικόν spiritual-image body.
“And so it is written, The first man Adam was made a living ψυχή soul; the last Adam [was made] a quickening πνεῦμα spirit.” ―1 Corinthians 15:44-46
To elaborate, first, we create what we know as the terrestrial man. The human being is made through the creation of the solar bodies. Remember that the bodies are meant to project the image of the psyche and the Being.
First comes the psyche. We have to create the soul. Later, we develop the image of the spirit, which is a very long process.
“The first man is of the earth, earthy: the second man is the Lord from οὐρανός (Ouranos) heaven.” ―1 Corinthians 15:47
Notice that psyche is mind (Netzach), emotion (Hod), vitality (Yesod), and physicality (Malkuth).
We can also count Tiphereth. Tiphereth is psyche, human soul. The heavenly man is above, relating to Geburah (divine consciousness), which is the reflection of our own Innermost, our inner God, inner spirit.
Above that, is the triangle of the Logos, Christ. So, first, we need to the develop the image of the psyche trough alchemy. And then, if we follow the path of the Christ, if we incarnate the Christ, He takes us to the development of the higher sephiroth within us.
“As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
“And as we have borne the εἰκόνα image of the earthy, we shall also bear the εἰκόνα image of the heavenly.” –1 Corinthians 15:48-49
What is important to state is that, many Christians say they are “born again,” as if they had these bodies—“I believe in Jesus and now I am saved," whereas [the solar bodies] can only be created through alchemy.
You need a man and a woman [to create, to give birth]. They think they bear the image of the earthy. That is equal to saying that they have the bodies of the soul already developed.
Comment: I’ve been to summer service. They mean well, some of the preachers. Then again, they say, in the emotion of the moment, they place some music in the background. Yeah, because like Dion Fortune said that in that moment, they go to the emotions only, but cannot go above that. So, when they get out onto the street, sure, well enough… (we all have the same defects…) in the emotion of the moment—I’ve also seen that when I was in Georgia—they all really get emotional down there. Some of them have tambourines, the spirit…
Well, they may mean that! At that time, but then they slip back into everyday routines, defects… Maybe they’ve reduced a little, but they’re not reborn…
Instructor: So, they say “we will bear the image of the heavenly,” meaning they have not entered alchemy to develop the psyche first. First comes the soul and then we develop the spirit within.
The Manifestation and Contemplation Buddhas
So, continuing in relation to this topic about the heavenly man and the terrestrial man, we could refer to Buddhism, which teaches the same thing.
The solar bodies are what grant one the capacity to unite with God. But only with the condition the ego is fully eliminated.
In Buddhism, we have the Inner Being, which is the Buddha, which we call the Contemplation Buddha. These are just Buddhist terms for the same thing, as told by Paul of Tarsus. The heavenly man is the Contemplation Buddha, God.
Question: Who is Adam Kadmon?
Instructor: Adam Kadmon is the heavenly man, which we are discussing.
We also have the Manifestation Buddha, which is the psyche, the initiate who is developing his solar vehicles, and is walking the path to completely express the Being, the Contemplation Buddha.
So, this is just to emphasize this teaching is not only from Paul of Tarsus, about the solar bodies. But it relates even to Eastern doctrines. So, Samael Aun Weor states in Mental Representations:
“Much has been said of the Buddhas. There is no doubt that there are Contemplation Buddhas and Manifestation Buddhas. Manifestation Buddhas are creatures who dominated the mind, who destroyed the ego, who did not let negative emotions enter their hearts, who did not create mental effigies in their own mind nor in the minds of others. Let us remember Tsong Khapa who reincarnated in Tibet; he was the Buddha Gautama previously.
“The Buddha of Buddha Amitabha is another thing, his true divine prototype. Amitabha is the Contemplation Buddha [we can say the celestial man], and Gautama, we could say, is the Manifestation Buddha [the psyche, the soul that is manifesting the Being], the worldly Buddha or Bodhisattva [Bodhisattva means incarnation of light, an expression of Christ]. We cannot deny that Amitabha expressed himself brilliantly through Gautama. We cannot deny that later Amitabha sent Gautama (the Bodhisattva or worldly Buddha) directly to a new reincarnation. Then he expressed himself as Tsong Khapa.
“These are Contemplation Buddhas, they are masters of their mind, creatures who liberated themselves from the mind. [This is the Heavenly Man. This is God above]. The Lords worship the Great Buddha that we also know as the Logos and they pray to him.” ―Samael Aun Weor, Mental Representations
So, again. What is the Logos? It is the Christ. The Buddha that manifests is Tiphereth, the human will, the human soul. That is created after we have raised the fire in Malkuth, the Kundalini force through the spine, in Malkuth, to the brain.
Afterward, one must create the solar vital body through this process of alchemy. After that one, one must create the solar astral body. Once that one is created, the alchemist creates the solar mental body and possesses the solar body of will.
This is beautifully represented in the Wizard of Oz.
We find Dorothy, the consciousness [who needs to return home to divinity].
The scarecrow needs a new mind. He needs a solar mental body.
We have the Tin Man who needs a new heart. He needs a solar astral body.
We have the lion who has no courage. He needs the solar casual body, willpower.
The one that gives them that gift is the Wizard of Oz, the Wizard of עץ Otz, the Wizard of עץ החיים Otz Chai’im, the Tree of Life.
So, the wizard is our Innermost, spirit, pneuma. And Geburah is an unfoldment of him.
Dorothy represents the consciousness that has been sent to Malkuth. From Kansas to the Land of Oz.
And we find the golden red road through the spinal medulla, up to the Emerald City, which is the chakra of the crown, which produces the halo of the saints.
And the lower five sephiroth are the Manifestation Buddha, the Bodhisattva, the incarnation of Christ who manifests in the physical plane.
The Contemplation Buddha is the five sephiroth above, which is our Inner Wizard, our Inner Magician.
The Spiral and Direct Paths
What is important to state in relation to the nature of the solar bodies, and to put this in context, is to emphasize that that the solar bodies are merely vehicles in which we can express Christ. However, there are many individuals that develop the solar vehicles and do not enter into much higher stages of initiation, and much higher stages of spiritual development.
And we often talk in these studies about different kinds of angels or buddhas. In the realm of Nirvana, which is really Tiphereth, we find many masters. They reflect the spirit to a degree, but they remain at that level. They do not ascend to the higher stages of the path. Because, in order to access the higher sephiroth, which is Christ, the Trinity, they have to enter into a very elevated path of spiritual development.
We call this the Direct Path. So, we talk about the solar bodies and creating those vehicles. They are necessary. We need to create the means by which our Being can manifest himself into our psyche. But, in order to develop the image of the spirit completely, in order to enter the realm of the Logos, we need to enter a very specific path.
In the beginning, one learns to rise the five Kundalini [serpents] within the lower five vehicles in order to give birth to the solar vehicles. But, upon reaching Tiphereth, one needs to make a decision. This really depends on the will of our Being.
Comment: Rudolf Steiner corroborated everything you said now. Some people, you know, they advance so far. They have no desire at that point to really, for whatever reason, whether due to karma. But it’s their option, not that they’re going to be condemned, or anything like that, because they do not want to go any higher. For whatever reason, they chose not to. They develop themselves apparently…
Instructor: We call them Nirvanis, Nirvani Buddhas, Sravakas, or Pratyekas, different terms. They are buddhas that have attained initiation, but they choose to remain in Nirvana to enjoy the blisses of that realm. They forget about the suffering of humanity. They do not descend to help.
Question: Some people call them selfish buddhas too?
Instructor: They are called selfish buddhas, and the thing is that many people think this is a bad path because they forget about the cares of the world. They develop themselves little by little in very long spiral path that leads to the Absolute.
The problem with this is that is a very long path. They manifest according to karma. They are still victims of karma. And the difficulty lies in the fact they can easily fall again when they have to return to a body.
And so, many of them become Nirvanis. They fall again. They become demons. They become Nirvanis. They fall again. They become demons. It is a cycle that repeats itself. This is represented in Buddhism by the Bhavachakra, the Wheel of Samsara. We find different realms between gods, demons, humans, hungry ghosts. A constant cycle of different manifestations.
Question: You’re saying eventually that they will see the light and eventually ascend even higher than Tiphereth?
Instructor: That depends on the Being of that individual. Because there are many buddhas, spirits or monads that say: "Well, we are happy in this level. So, we do not want to go higher." Then, there are sSpirits like Jesus of Nazareth, Muhammad, or Krishna. They want to go to the very height which is known as the Absolute.
In order to reach those degrees, one has to incarnate Christ. To enter that path is to walk the Direct Path. Because the Nirvani Buddhas go to the spiral through eternities, to the Absolute. There is nothing wrong with their process. But in this path, we teach the path of the Bodhisattva, which is very revolutionary.
Question: Are these conscious decisions to go in either direction, or is it unconscious?
Instructor: It is conscious. The Being is the one who decides whether to enter the straight path. And when the Being decides that, one must follow.
In order to get to that point, in relation to this topic of the solar bodies, it is important to state that we need to develop a very specific type of consciousness if what we want is to enter the straight path after creating the solar bodies. We call this Bodhichitta.
I mentioned the term Bodhisattva and now I mention Bodhichitta. Bodhi means “light, wisdom, enlightenment.” Chitta means “mind.” So, in this lecture we are talking about the [enlightened] mind and the solar bodies. And to elaborate that, the solar bodies are a step on the path. They are not the end if we follow the Direct Path.
We need to develop something very specific, a state of mind which is the combination of conscious love for humanity and comprehension of the Absolute. It is the union of two things. And Buddhism teaches this very beautifully.
One cannot have real love without understanding the nature of That, the Absolute, which we call emptiness, inconceivable to our intellect.
Neither can we have real cognizance of the Absolute, the source of all the gods, the universes, That which is beyond all concept. We cannot have understanding of That without real love for humanity.
When we comprehend the inherent nature of emptiness, of all phenomena and how human beings suffer in illusion, naturally love is born within our hearts, to want to serve and help others to realize their real, [intimate divine potential, which we call Christ. The Absolute is in the Christ.
Bodhichitta is a state of consciousness in which we comprehend the emptiness of phenomena and how life is illusory. But also, to have that experience in meditation when one approaches to the Absolute.
Bodhichitta is taught in Buddhism as a type of attitude. And it is so powerful when it impregnates the soul, that it goes beyond having the solar bodies. One does not create the solar bodies and develop Bodhichitta necessarily. In fact, what is important is to develop Bodhichitta now, before we even enter the path or developing the solar bodies.
Question: Just define Bodhichitta again? I missed that.
Instructor: Bodhi is light, which refers to Christ. Chitta means mind. So, it is mind or consciousness that has experienced Christ. So, just like Paul of Tarsus had that experience going to Damascus, he developed that lightning spark that illuminated him, in order to recognize he needed to serve humanity, to serve others.
Comment: Well that was an epiphany!
Instructor: Epiphania relates to revelation, to experience the state of Nous that illuminates the consciousness.
Question: That’s what he experienced?
So, we often talk about Bodhichitta as a very deep topic. But in synthesis, it refers to conscious love for humanity and cognizance of the Absolute. One that has that experience returns to the physical body and then works to serve others so they can experience divinity for themselves.
Question: Just one other thing. You mentioned about the solar bodies, that they’re vehicles. But then again, what are they? Do they refer to the five lower sephiroth, in terms of how the solar bodies relate to the Tree of Life…
Instructor: The lower five sephiroth.
And so, we seek to develop Bodhichitta above all things. And then, if we are married, we work to create the solar bodies. It is more important to develop that aspiration to serve others than to seek to acquire powers and initiations. So, as it is explained in The Voice of the Silence, the nature of Bodhi, the light:
“The Dharma of the ‘Eye’ is the embodiment of the external, and the non-existing.
“The Dharma of the ‘Heart’ is the embodiment of Bodhi, the Permanent and Everlasting [which is the Absolute, the Christ].”
Here is an image of Buddha Maitreya. People think Buddha Maitreya was one individual. They do not recognize Maitreya is a title. As I mentioned, there are many buddhas in nirvana, millions, zillions. You cannot count. However, there are very few who incarnate the Christ. In order to enter the Straight Path that leads to the Absolute, one needs to become a Bodhisattva.
But first, one develops Bodhichitta.
Bodhichitta is that aspiration to help others. And that service comes about as a result of comprehending one's empty states, or the emptiness of phenomena, as well as the Absolute, which is the goal. Many Buddhas do not have Christ incarnated. Because Christ only enters the human being who has shown he has served humanity. And that aspiration and love for humanity is Bodhichitta, cognizance of the Absolute, emptiness.
Question: So, Mother Teresa might be one?
Instructor: I never investigated her, but she embodied Bodhichitta because she really showed sacrifice for others. She said: "You must sacrifice for others to the point it hurts." And always the utmost sacrifice requires pain in our part in order to genuinely benefit others.
Question: Bodhichitta is developed through meditation and transmutation?
Instructor: Yes. Bodhichitta develops when we meditate and we really work to develop compassion and love for humanity. To serve others and to experience God.
Comment Just along those lines, I’m thinking of an article I read about the nurses who work in children’s hospitals. Usually in five years they say that it’s too much. They say the pain and then the relatives coming in, the interaction and the pain. They actually have to put up a shield. It’s too much! They do good, God knows, but that’s one occupation they take them to task there, compassion-wise. Those people who stay on for a couple of years have to balance that. The pain they feel, you can’t help it, since there’s transference.
Instructor: In order to develop Bodhichitta, we need to transform our psyche. So, whatever pain we experience, we transform it as an opportunity for compassion and love for others.
So, Samael Aun Weor continues in a lecture called The Esoteric Path:
“There exist the Transitory Buddhas and the Permanent Buddhas.
“A Transitory Buddha is a Buddha who still has not achieved within himself the incarnation of the Inner Christ.
“A Permanent Buddha or Buddha of Contemplation is a Buddha who has already Christified himself, a Buddha that has already received the Inner Christ within his own internal nature. This type of Buddha is a Buddha Maitreya, since it is a Buddha who incarnated the Inner Christ (this is how the term “Maitreya” should be understood). So, Buddha Maitreya is not a person: Buddha Maitreya is a title, a degree, which indicates any given Buddha who already achieved Christification.” ―Samael Aun Weor, The Esoteric Path
So, the Heavenly Man is the one who fully develops Christ is known as a Permanent Buddha. But, one who is a Transitory Buddha, the Nirvanis, they spiral through Nirvana and come back to Malkuth. Maybe they descend. They go back to Nirvana. They fall again. They are in transit. They are never stationary, meaning they never attain the absolute heights. So, a Permanent Buddha is the one who has incarnated Christ.
Question: So, a Transitory Buddha did not really incarnate the Christ [or made preparations...]
Instructor: Transitory Buddhas are those Nirvanis who have not incarnated the Lord yet. They haven’t walked that path. But those who do walk the Straight Path, they incarnate Christ and they walk a dangerous road to fully eliminate the ego in the most profound depths of their own abyss, in order to unite with the Absolute.
Comment: Then they didn’t fully eliminate the ego!
Instructor: So, the Transitory Buddhas are those who have ego. And even Bodhisattvas, those who incarnate Christ, they still have ego. They are only perfected until they fully eliminate desire.
So, the importance of mentioning the solar bodies is the fact there are many who create these vehicles, but they remain in Nirvana. They do not care about helping humanity.
Question: Why do some people say that that’s the end? Some read a book, and don’t go beyond…
Instructor: There are degrees. There are stages of the Tree of Life. There is Nirvana. There is Paranirvana (beyond Nirvana). And we have Parabrahma, which is the Absolute. So, there are degrees.
The problem with many buddhas in Nirvana is that they do not care about serving humanity. They want to enjoy bliss in their realm, but they do not sacrifice themselves in order to incarnate the Lord, Christ. As stated in The Voice of the Silence:
“The Shangna (“initiation”) robe [the solar bodies], 'tis true, can purchase light eternal. The Shangna robe alone gives the Nirvana of destruction; it stops rebirth, but, O Lanoo [disciple], it also kills — compassion. No longer can the perfect Buddhas [Nirvanis], who don the Dharmakaya glory, help man's salvation. Alas! shall SELVES be sacrificed to Self; mankind, unto the weal of Units?
“Know, O beginner, this is the Open PATH [the spiral path of Nirvana], the way to selfish bliss, shunned by the Bodhisattvas of the "Secret Heart," the Buddhas of Compassion.” ―The Voice of the Silence
So, again, just to really get to the point: there are many buddhas in Nirvana. They have solar bodies, but they remain in that realm. They do not work to help others. And unfortunately, they are afflicted by their own karma. They manifest and they return to Nirvana according to the laws of the cosmos. They are not masters over the laws of the universe.
All those who incarnate Christ become lords of all things. In order to get really inspired to that path, we seek to develop Bodhichitta (the aspiration to reach the Absolute for the benefit of others). Working to self-realize, not for oneself, but for humanity. And to clarify what Bodhichitta is, Samael Aun Weor states in The Gnostic Bible: The Pistis Sophia Unveiled:
“Bodhichitta is the awakened and developed superlative consciousness of the Being. Bodhichitta emerges in the aspirant who sacrifices himself for his fellowmen, long before the Mercurial [solar] bodies have been created... The one who does not possess Bodhichitta, even when he has created the superior existential bodies of the Being, is still unconscious and absurd.” ―Samael Aun Weor, The Gnostic Bible: The Pistis Sophia Unveiled
Do not think like many esoteric practitioners, when they create the solar bodies and that is it. That is the path of the Nirvanis. If we really want to enter the path of the Bodhisattva, the path of Christ, it means we have to renounce our own mind and give everything for humanity.
To conclude, solar bodies are necessary, but they are not the end of the path if what we aspire is to imitate the example of Christ.
Comment: You could see that on the Tree of Life where you showed us the five solar bodies. Above it are the other, higher sephiroth, so you can’t stop really from what you’re telling us. You can’t stop there.
Instructor: The one who decides to enter that path is the Being, our own pneuma, our own spirit. If we have attained to the height Nirvana, meaning we reached Tiphereth and we have the solar physical, solar vital, solar astral, solar mental, solar causal bodies, related to the five spheres below, and if our own spirit demands it, if our own Innermost, Chesed or pneuma decides we enter the path of Christ, then we do. That depends on the will of our Being.
Comment: Seems in a way, you might say, that some of these things might be predestined.
Instructor: If your Being is pushing you to practice this science, it may be the chance he wants you to walk the Direct Path. But that path is not necessarily finished in one life, like I mentioned in the beginning of the lecture with the quote from Padmasambhava. There are few initiates who can do it in one life. It is very rigorous. But for most of us it takes many lives.
Comment: This path you are talking about [the Direct Path], going back to… Steiner, on the Tree of Life, what he called the hermetic path, is doable. That was one path. He called it the mystical path, straight up the Tree, like that, but it involved a different type of esoteric practices in a way than you would if you went from sephirah to sephirah like some people do with tarot cards, correlating astrology and all that. Steiner said it had a lot to do with the heart, and he mentioned there a lot of things that were in line with what you’re saying regarding the Direct Path, or the arrow, קשת Qeshet
Instructor: קשת Qeshet in Kabbalah, which is the Hebrew word for “rainbow,” which we see in the Book of Genesis after the flood of Noah. He saw the rainbow, קשת Qeshet. So, that rainbow is the path that Dorothy takes to Oz, from Malkuth with her companions up the straight road, in the middle, to the Father, Kether, who is our wizard, our Inner Magician.
But the only way that path can be reached is by sacrificing oneself for humanity. Because if we only work for our own liberation, we enter the Nirvani Path. But if we work to help others, to help humanity to reach Christ, then Christ would say: "Well, if you reach the Fifth Initiation, I will incarnate in you." Then, you must die completely. The solar bodies are not quickened unless you die. Like Paul of Tarsus said: "We do not perfect those vehicles until we die in our ego."
Any other questions?
Question: Does the Being nudge by putting events on our path?
Instructor: Yes. We can refer to karma specially. We have many events in our life which are the result of past actions, the karmic results of our previous lives. But in many other cases, our Being, in order to help us, changes that, such as finding this type of science. The Being is intervening to help that soul to change.
Comment: Or even meeting someone who is studying esoteric studies, and saying, “Here, read this book!” And then something turns on. It could be when you’re very young, middle-aged, or even old, and say, “I want to pursue this further.” Since you look back on your life and you see that you get resentful, but then they tell you you can’t. You say, “There’s something pushing me. There’s something I have to do.” It could be based on fear too, of the unknown, or the whatever. But it starts you on a metaphysical reading, attending classes, but something happened…
Instructor: Those longings are the impulse of the Being to make that soul work to walk the path of the Self-realization. Now, what is necessary is to cultivate Bodhichitta, that aspiration to serve humanity and attain liberation for the sake of others. We need to develop Bodhichitta if we really comprehend our mind, and work to serve in whatever way possible, whatever is the idiosyncrasy of our Being.
For some people it is teaching. For some people it’s like Mother Teresa, providing shelter for others who are sick. Gandhi was teaching and leading political movements. That is how he worked with his aspiration basically.
Comment: Can I just add one other thing? Just getting back to finding out the meanings behind a lot of those teachings. But the Bible, and Rudolf Steiner said too, in a lot of ways it was a closed document, he wouldn’t go into detail. […] Someone I know who is a member of the Masonic Lodge, Jewish-American fellow, fairly intelligent, he said, “When I was in the Navy I went out and took an eclectic approach.” So he was related to the Jewish religion, but he wanted to find out, you know, he studied other religions. He said, “I used to sit on the fan tail of the ship… by myself and read. The only thing,” and sad in a way, “But Christ spoke in parables. I couldn’t follow that.” That’s another thing. People need experience in the way they see things.
Instructor: We need to know Kabbalah to understand the Christian Gospels. So, we explain in brief the meaning of the teachings of Christ as well as the teachings of Paul of Tarsus.
Comment: There’s just so much, really, is in [parables]… some people think there’s just surface meanings. They quote the waters, but what’s really behind it? And they talk about… in the human being! As it relates to the human being! What are these waters? You never see, I’ve never read this in any esoteric books except in things you’ve explained.
Instructor: What is necessary for us is to meditate. To experience this for ourselves. But personally, when I am talking about the solar bodies and Bodhichitta is because I have studied these teachings, not from a book, but from experience.
So, do not take this at face value, but practice. And awaken your psyche so you can experience your own pneuma. And a practice you can use to develop Bodhichitta is the prayer of Saint Francis. I do not remember specifically every line. "Let me not seek as much to be loved, but to love. To be understood as to understand. To give in order to receive. For in giving, we receive and in death we are born to everlasting life."
Comment: Francis of Assisi, and he, that was interesting, he certainly had an epiphany or an awakening, because he was born, as history tells us, into a very wealthy family in Tuscany, in Italy. And the father wanted him to get married and live well with possessions, but he totally renounced everything…
Instructor: He is a great Bodhisattva. He fully developed Christ within himself. He was an embodiment or expression of the teachings of the Straight Path. So, meditation and prayer can open a lot of things in terms of how we can help humanity.
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