The reason why many people approach spirituality often comes from the results of organized religion. We often find in popular institutions teachings that, while they resonate with our heart, they are lacking something critical, something profound, and something fulfilling. It might seem unusual that the very thing missing in organized religion is an understanding of sexuality.
People often, on the news and on television, show the results of monastic life, such as in the Catholic Church, which profoundly ignores how sexuality can be used for a divine purpose. In organized religion, they do not know how to utilize the natural expression of the human being, because sexuality is a part of life, and despite what people think, sexuality is also a part of religion, in a genuine sense, not from an institutional dogma.
The reason why there are cases of abuse, violence, is because priests do not understand how sexuality should be used and understood, and not repressed.
People look at sexuality as something filthy, something perverse, or something to gratify the pleasures of a couple.
There are extremes in our culture. In religion, we are taught to reject sex, which has its problems, because as you have seen with institutionalization and the rejection of sexuality, that quality of the human being has to be controlled or understood or worked with, and when people try to repress sexuality, it ends up in forms of perversion, such as molestation of children, deviant sexuality, abuse and degeneration.
But we have this other extreme in our culture, where in America, or all throughout the world, people feel that we should indulge in sex. We should acquire as many sensations as we can, pleasant experiences, relationships, and yet, we look at the results in humanity: divorce, suffering, marital conflicts, pain.
So it is very clear that when we look at society, people and religion do not understand what the role of sexuality is, from a spiritual perspective, from a divine perspective.
Some people think that sexuality is simply a means to procreate, to create children. That is a very noble aspiration, to be a father or a mother, to have a family, but, we do state that that is not the entire gamut of what sexuality is. To procreate the species, that is one part. People don't really understand that sexual expression, as the natural birth right of the human being, can be something divine, heavenly, sacred: not from the Christian perspective, that we are going to use this act as something to create a child, to create a family, but there is another purpose that has been taught in all the ancient schools of religion and mysteries that, unfortunately, have been gutted out, removed―primarily because people face a difficult problem when addressing this issue of sexuality.
Sexuality in itself, the creative energy itself, has marvelous potential. It can empower our most divine attributes. It can ennoble the soul, our most divine qualities, because the sexual energy is the ability to create. It always acts. It always has to move, to flow, to work. But the question is how? In what way do we use this energy which resides in our glands, whether male, female?
Unfortunately because people have not been educated, we think that sexuality is simply indulging in desire, pornography, prostitution, adultery, and our society worships these qualities and believes that you can indulge in all these actions and think that there are no consequences. But you see the result of what happens to people, the life of prostitutes or adultery.
Sexual action is the most profound action a human being can perform. If we push it away, it churns in the subconsciousness and becomes desire that is never satiated, and then it becomes a monster, which is why priests who don't understand how to consciously work with this energy in a divine way―with practices, with exercises, to transform that energy into something creative, into something expressive―that energy then ferments. It rots. It becomes putrid. This is why you see priests committing such horrible crimes against young people. It is really disastrous.
So we have to look beyond just the beliefs about what our culture wants us to think. It is better if we can analyze and investigate what this energy is, and the purpose of this lecture is to talk about how the creative energy, in itself, has the potential to develop our spirituality, our true nature, which is the soul.
Consciousness and Desire
You might have listened in to previous lectures. We talked a lot about the soul, consciousness, our true nature. Sometimes people think of Buddha nature in Buddhism. It is the pure element of consciousness that can reflect divinity, who is inside, in our hearts and our very qualities of being, qualities like compassion, happiness, serenity, faith, understanding, patience, love.
These are qualities that we have deep down, but unfortunately we have mixed it with impurities: anger, hatred, lust, envy, greed, which religion calls the seven deadly sins. Every tradition has its names for what we call ego, defects, desires. And all that, according to a real meditative tradition, has to be removed. All those negative qualities have to be eliminated. But first we have to comprehend them, understand how our own anger makes us suffer and makes other people suffer, how our own pride injures our neighbor and ourselves at the same time.
We don't really understand how our own egotism creates problems for ourselves, and because people do not understand how to work with the mind in an effective way, they take the most powerful energy available to them―the sexual energy―and they channel it through anger, through violence, through perversity. This is how you have all the monsters of today that are very abundant.
Divine Eroticism and Awakening
So this is a very serious topic and we'll talk about how the soul, known as Psyche in the Greek myth, can be awakened to her true nature through Eros. Eros is the god of love, Cupid, in the Greek myth, which is a symbol. It teaches how our own divine spiritual nature, how through divine love, a divine marriage, the force of Eros, eroticism, awakens our full potential, which is pure, divine.
Different traditions symbolize that work in many ways, but of course, in this lecture we will be very explicit about what these traditions are. You may have heard of alchemy in the Middle East or medieval Europe, Middle Ages. They talk a lot about how we must transform lead into gold. But of course, that is symbolic. It teaches something spiritual, and even psychological.
Our egotism, our defects are like lead. They weigh us down. But if we learn to work with energy, the creative sexual energy and learn to direct it with our consciousness, our soul, that energy is going to empower us radically, and with that force we can transmute, transform, elevate, make our egotistical consciousness become a divine consciousness―lead into gold.
In this image, we have Padmasambhava with his consort, his wife. They are in sexual union, but there are many misunderstandings about what this tradition teaches called Tantric Buddhism. A couple, man and woman, who embody masculine and feminine principles, can combine their energies to work in a very transformative way, and these ancient traditions teach us, whether from the East or the West, how a man and a woman, using the energy that is available to them, and the power and ability to procreate, can take that energy that they awaken within sexual union and transform it, use it to empower and create the soul.
As Jesus taught in the gospel, “that which is born of flesh is flesh” through the common sexual act. But the same sexual act or the sexual act transformed can be utilized for the Spirit, since “that which is born of the Spirit is Spirit.”
So many Christians ignore what this teaching is about. They have no clue, because people haven't been educated. The physical sexual act can create a physical child. Anybody knows this. But with certain procedures, if the couple retains the sexual energy in their union and uses that energy with the soul, it can transform their marriage and make it a sacrament, a holy union. This is the meaning of religion, from the Latin religare, “to reunite.” This is the highest yoga, from the Sanskrit yug, “to reunite.” It is also known as tantra, which is where this image comes from.
The medieval alchemists, whom people denigrate today, knew this secret science. It was never taught publicly because it has tremendous power. The sexual energy can create anything, a child. It perpetuates the species. Sexual drive motivates every aspect of society, every aspect of life. Even chemicals, compounds, molecules, electrons, atoms, are driven by sexual propulsion, energy―attraction, rejection, repulsion, combinations of energies, a form of marriage.
That energy is everywhere, and in the human being, that most profound force, the ability to create, is in our sexual glands. This energy is so powerful that it can develop a human being to their highest potential.
So for many centuries, this knowledge was kept secret, because unfortunately many people would abuse it. But we are living in a very different age now, where this type of knowledge and spirituality, information, is given openly. The doors have been opened by divinity for people to understand this kind of knowledge, so that people who want to transform themselves and have a method to help them attain that goal, can.
The Symbolism of Alchemy
But of course, the alchemical science was taught in symbols in medieval Europe to prevent persecution, such as with the Inquisition in the Catholic Church, which had completely extirpated the sexual teachings of esoteric Christianity.
Alchemy comes from Allah in Arabic, meaning the God, the name of divinity in Islam. And khemia, the Greek word for chemistry. It is the chemistry of God. It is how a couple, man and woman, using their sexualized polarities, can take their energy, combine them, and restraining the sexual energy, circulate that force, learning to control their egotistical desires, and unite out of love, to dominate their subconscious passions. Those individuals, those couples, can unite with God or divinity, whatever name we wish to give to that impersonal energy or force.
In Greek, the word khemia can also mean “to fuse or cast a metal.” There are many symbols in the Bible that retained this knowledge. Moses lifted up a brazen serpent on a staff to heal the Israelites wounded by divinity for having disobeyed Him. If you study alchemy, the science of metals, bronze is an amalgamation of copper and tin. Copper in alchemical science relates to femininity, woman, love, Venus. Tin relates to Jupiter, masculinity, man. When husband and wife unite their energies, they can awaken the brazen serpent known as kundalini amongst the Gnostics and the Yogis of the East. That serpent can be raised upon a staff, the spinal column, so as to heal our soul from the afflictions of our daily life.
In the Bible, Moses represents willpower, the power and the will to dominate temptation and desire. It doesn't mean to run away from sex, but to approach the sexual act with respect and veneration, with love, to remove passion and desire and connect out of divine love.
So this couple, Padmasambhava and his consort, are not united out of lust, to fulfill their animal desires. Unfortunately, people look at these kinds of images and only think with animality, with satisfying and having pleasant sensations. Pleasure is natural to the sexual act, but it should not be the only basis for which a couple unites. It should be for the couple to really develop their love, their consciousness, to take that energy and, through certain exercises, controlling the breath, even performing sacred sounds like mantras, we learn to circulate the energy. Instead of making go from in to out, to expel it, one makes the energy to go out to in, to circulate it, to control it, to elevate it.
This is the mysteries of Jesus being baptized in the river Jordan. The word ירדן Jordan in Hebrew means “descender.” That energy that is deposited in our sexual glands is divine. It can create life. It is the power of life. The Jews say לחיים L’Chaim, to life, and the Christians call it the Holy Spirit, even if they don't understand what that energy is.
So that power of life can create spiritual life. The couple needs to learn to take that energy, which usually descends down into us and we expel it through a moment of pleasure or a few seconds of pleasure, which are fleeting―that energy instead of descending, we can learn to make it reascend, to make the river turn its course, which instead of going out, it goes in. It circulates as energy.
You have the actual matter or entity of semen, which is physical in either men or women. Sexual fluid, those waters which are symbolized in the Bible as the waters of Genesis, the waters of generation, we can learn to be baptized with that energy, transform it, the substance into divine power through very specific procedures. This is very well documented in every religious scripture in the world, but in allegory.
Jesus performed his first miracle at a wedding, the marriage of Cana. He turned water into wine. People think it is a literal story of Jesus getting people drunk, and they can believe that. But more profoundly, he is teaching a couple who knew this science, to transform the water or entity of semen, into energy, into the wine or ecstasy of the spirit, circulating it. And that is how you are baptized with water. He turned water into wine.
The mystics of Islam, the Sufis speak very beautifully about this too. Very abundantly, they talk about love of God. “Muhammad was in love with God,” and they make it an erotic teaching, which scandalizes many people because people like to separate religion from sex, and don't understand that you show true religion by loving your wife if you are a man, and as a woman, loving your husband.
This is a science from Egypt, from Al-Khem. This is a very ancient science that was studied in all the primeval cultures of the world before they degenerated, before people, instead of respecting these types of teachings or laws in themselves, decided to indulge in desire, because sexuality can be for animal pleasure or lust. Or it can be for the soul. It depends, and you have the judge in yourself how that is. This is why we study meditation too.
So this is a very deep topic. We are introducing some of the basics, because to really practice like Padmasambhava without lust, united sexually with his wife, takes a lot of work. Because of course, in the beginning we are full of animality, desire. But with training, we can ride upon desire, like a donkey, as Jesus rode up on a donkey into Jerusalem, the heavenly city. Symbols, but not explained for many years.
The Sufis also mention that, I believe the poet Rumi, who is the most popular poet in the West today, said that when you look at a cup full of water and you have your own desires, you only see your own face in it. But if you are looking as a result of love of God, you will see God in those waters.
He is talking about this. If you are married or husband and wife, male-female, in a relationship that is sexually active, we show our love for divinity in the sexual act. But of course, with training. One has to be educated how to do that. It takes time, but it can be done.
Or if one is filled with desire, we look at the sexual act and see just the gratification of pleasure. That is one extreme.
So this teaching is known as tantra in the East. In Sanskrit, it is a word for “continuum” or “unbroken stream.” It comes from the Sanskrit “tantrum, literally loom, warp.” Hence, it is a “groundwork, a system, a doctrine.”
What is this continuum? When the sexual energy is retained and transformed, it circulates in our body. We have certain energetic channels in our spine, in our body, that can take that energy and circulate it. And we will talk about what that particular aspect of our physiology relates to. But the energy has to be controlled. It has to be contained. That is the only way for energy to circulate. If the energy is released through the orgasm, there is a short circuit. That continuum is broken. So we are very explicit about how tantra works, because there are people who think that tantrism is just about sexually uniting with one's partner, enjoying pleasure, and then reaching the orgasm. There are many people who teach that kind of doctrine, but unfortunately, that type of action feeds desire.
In these studies, we are working to remove our imperfections like lust or desire itself. We want to empower the soul but in order for Psyche to waken, we have to work with Eros and retain that power. Even the 14th Dalai Lama explained that in tantra, the seminal force is never let out. We can contain it, conserve it, and make it circulate through mantras or prayer, through breath work. That is how it becomes an unbroken stream. That is how we perform the loom of God. A loom is where we create clothes. When we work with the energy, we create something. If that energy is conserved and worked with for many years, internally we create vehicles of expressing divinity in us. We talk a lot about this in the studies of alchemy as the vehicles of God, the wedding garment of the soul.
In the Gospels, it is stated that one cannot attend the marriage of divinity without the wedding garment. So that is the loom. We have to create a type of vehicle in which our soul can act. It is not physical, but it is internal, vehicles that relate to different aspects of our psyche within different dimensions. We will be explaining about what these vehicles are in-depth, but I just want to introduce to you that the energy has to create something. It can create a physical child, or it can create the vehicles of the soul, the soul itself, which is like a wedding garment.
Isn't there a saying that you are what you wear? Or “the apparel oft’ proclaims the man,” states Polonius in the play Hamlet. So we weave the soul through this energy. It is a groundwork. It is a system. It is a doctrine, from the word tan, “to stretch or extend.” Of course, this has a sexual significance, as represented by the erection of the male phallus. Tantra refers to “that continuum of vital energy that sustains all things.” So I stated, the creative energy is within our sexual glands, but we find it within everything, from down to the atom, to the galaxy. It is also “the class of knowledge and practices that help us harness that vital energy which can transform us radically, thereby transforming the practitioner.”
Some people also call this transmutation. You may hear this term a lot within the books of Samael Aun Weor and throughout different lectures on this topic. Tantra, alchemy, and transmutation are the same thing. So transmutation is broken down from trans, which is a prefix we find in words like transcend or transfix. It means to take something “across, beyond or through; to change something thoroughly; to move.”
The word mutate we find relates to “causing something to change in form or nature.” So what is transmutation or sexual transmutation? It means, through practice, to take the actual entity of the semen retained within our body, our receptacle, and with certain prayers, mantras, exercises of breath, we can take that actual matter and transform it into energy, mutate it. I know we are probably familiar with X-Men, mutants, people with power, but people don't want to recognize that Jesus, Buddha, Krishna, Moses, and many prophets were mutants. They took that energy of sex and created, or recreated themselves spiritually.
They became such great beings because they were married. They had that energy available to them, and through love, they changed themselves. So all those qualities that we admire and beings like the prophets, Jesus, their selflessness, their compassion, they did that because they became mutants. They mutated that matter and became an energy. They carried over that force within themselves, raising it from the sexual glands to the brain, and then to the heart.
If you are familiar with the shepherd's staff so popular with in Biblical allegory, it refers to that image, the serpent of Kundalini rising from the coccyx to the head and then down to the heart. That is how one leads flocks, spiritually speaking, because they have that energy manifest, at least true teachers, with true prophets or gurus. Therefore, transmutation is “the act of changing, or the state of being changed into another form.”
It is logical that that energy which can create a child can create something inside of us. It has tremendous force. It is power of divinity. Divinity creates through the sexual act, through the sexual energy, but it depends on the quality of our mind.
What are we doing with that energy? Are we expelling it out? You can more radically take that force, conserve it, transmute it, make it into something more powerful, because as it is now, it is in a very rudimentary state, but that energy can really grant us access to many things.
Animal Desire and Divine Sex
So as I said, Krishna was a great mutant. He changed his spiritual form, and he had many powers that are documented in the Bhagavad-Gita, which of course, there was a master in the Hindu Pantheon who actually came many thousands of years ago to represent this principle known as Krishna. He is what is known as the Hindu Christ.
As I said Christ, divinity, is not a person, but an energy. It is impersonal. It is universal. And that energy is synonymous with sex. The power of life, the power of Christ, the power of the Holy Spirit, the power of divinity, is here. Krishna, who is a beautiful symbol of that force, had power to act precisely because the soul or the person was working with that energy very beautifully, very profoundly.
As I mentioned, divinity is the sexual energy. It is a sacred force, which is why even in the Qur’an, the doctrine of the Muslims, some of the sacred names of divinity is Al-Khaliq, “the Creator,” and Al-Wadud, meaning: “the Loving.” And that scripture mentions how, “Did we not create you from a sperm-drop…” which of course can be a literal thing. We are created from the sperm and the ovum, but more profoundly, if you know the science of alchemy, Allah-Khemia, divinity creates in us by taking that very same matter and transforming it, transmuting it, creating the soul, creating life. "And truly it is easy for us if you are but believers." Meaning: people who are not fanatic or dogmatic, but who learn to be through the power of love. Be-lieve. That was the original meaning of the term. Now belief is something just to accept a doctrine with the intellect or to feel something is true, but to not know.
So there are a lot of parallels in different scriptures, but I would like to quote from the Bhagavad-Gita, which is a very powerful statement of how Krishna, Christ, is that creative energy.
"I am the strength of the strong, devoid of काम kama and राग raga. I am धमम kama which is not contrary to धमम Dharma.” ―Bhagavad-Gita 7:11
There are a lot of words from the Sanskrit that have a lot of different meanings depending on the context of the phrase. So the same word काम kama in some context can mean, “sex life.” It can mean “lust.” It could be “desire,” or just “pleasure.” On the contrary, it can be “chastity.”
Chastity is an interesting term. People have been miseducated to think that chastity means abstention from sex. It is logical that people came up with this definition, because when people think of sexuality, they think of animal gratification.
So what does it mean to be chaste? It means not to engage in the sexual act with the orgasm. Chasity simply means “purity, immaculateness.” And it refers to a couple learning to use their energies. They can be sexually connected, but chaste. No confusion there.
People get hung up on the idea of immaculate conception. Was Jesus really born from Mary when she did not have sex with anyone? Obviously, that is a very ludicrous interpretation, because the only way to create is through the sexual act. But the question is: what is the definition of chastity? Obviously, Jesus was born from his parents, and through an immaculate conception, which means through a union that did not involve orgasm. It is not necessary to expel millions of spermatozoon to create a one child, because only one sperm is going to fertilize an egg. It is not necessary. If the couple is working seriously and is working with divinity, if they want to have a child and they are praying to divinity to give them a son or a daughter or a girl, they can concentrate on their divinity and pray and work with the creative energy. If it is accordance with the law of divinity, they can take one sperm out from the man and it can fertilize the egg. That is an immaculate conception.
Obviously, it is very magical, you could say, because the sperm that is utilized in that instance is going to be very superior than one ejaculated out of lust. Obviously, there is a psychological quality embedded in the energy, depending on how we use it. If we are chaste and are pure in our minds and hearts, really loving our spouse and being divine or loving divinity, that energy becomes superior, elevated, for concentration and prayer.
So “I am the strength of the strong, devoid of काम kama and राग raga.” Devoid of lust, and the word for raga is “attachment, grasping; to clutch and to pull; to hold.” Pretty sure we can look at our own lives to see how much of our sexual activity was based on attachment, clinging, holding, grasping. We want those experiences. We chase after them. We change our appearance. We model our behaviors so that we can find a partner. We are grasping at sexual pleasure and sensations and being in a relationship and satisfying those desires. That is raga.
Love is something very different, something divine, which is born in the soul when the time is ripe and the appropriate partner is met. But raga is sexual attachment: wanting to indulge in animal pleasure, the sensations of sex, and grasping at those experiences at the expense of our soul. Desire is one thing, but the soul is another. The soul knows how to love, to respect the partner. Desire only wants to satisfy itself. That is the distinction between an angel and a demon. An angel has love, Eros towards Psyche, but desire only wants to fulfill itself at any cost. So:
"I am the strength of the strong devoid of lust and attachment." ―Bhagavad-Gita 7:11
But then he uses something very interesting here.
“I am काम kama which is not contrary to धमम dharma.” ―Bhagavad-Gita 7:11
So many people get confused about this statement. How is it that he says I am not kama and yet he says I am kama? Because the word kama is dual. It's dualistic. It can mean lust. It can mean love. It can mean desire. It can mean chastity. So he is sexual drive that is not contrary to Dharma, and Dharma means “religious principles, law, truth, reality, virtue.”
So contrary to popular belief, there is a type of sexuality that is divine. It doesn't have to be animal. And in fact, Krishna is saying that “I am a sexual union of husband and wife, male-female, that is not contrary to the divine law.” It is respected by the gods, because the buddhas or angels or masters or prophets became what they were because of certain causes and conditions, spiritual laws. Like, if you wish to create a physical child, there is a procedure through the common way, through lust. But there is also a divine law that says if you want to create the soul, to be born of the spirit, one can use certain procedures or the science of alchemy.
So “I am sex that is not contrary to spirituality.” When we think of laws, we tend to think of laws given by society, by governments. When I mentioned husband and wife, I don't mean marriage papers. People are not married because of a paper or a ritual. Real marriage occurs between a couple when they sexually unite, and that is all that divinity really cares about, because when a couple unites, they are sharing all their mind, their energies, their emotions, their forces. It's a marriage. It is a type of union, but unfortunately, many of us have engaged in relationships or entered the sexual act with many partners without knowing about the Dharma, which is, you know, our situation. But of course, that can be changed and rectified. This is why we give classes on this type of knowledge.
So what I mean by law, Dharma, truth, reality, has to do with the causes and conditions that produce our happiness in the soul, our spiritual development, to help us become like Jesus or Buddha or Moses or the prophets.
Liberation from Desire
So again, I show Padmasambhava with his consort. He stated very interestingly that:
“Lustful people do not enter the path of liberation.”
Marriage, sexual union, the sexual act, can produce one's greatest happiness and one's greatest damnation, suffering. Look at humanity today, as I mentioned―people engaging in sexual behaviors that produce pain. Of course, people being hypnotized by kama and raga, desire and attachment, always go towards those experiences, grasping at pleasant experiences, and don't recognize that that very same act of lust and desire produces pain. Because once lust is fed, sex has culminated with animal pleasure, it can result in disillusionment pain, suffering.
The sexual act itself, tantra, alchemy, is the narrow way mentioned by Jesus in the Gospels.
"Straight is the gate and narrow is the way that leadeth unto life and few there be that find it." ―Matthew 7:14
Of course, people think of this path of liberation as something devoid of a sexual flavor, but literally, the narrow way is when husband and wife unite, male-female. This is the symbol of the cross. Vertical phallus. Horizontal uterus. They unite so that those energies accumulate, and when directed by the couple, it can crucify our defects. It is a symbol of Jesus going on His Passion. He lived it literally, physically, but he was showing something symbolic and allegorical and sexual.
That energy which can create life can also destroy impurity. That is the nature of the Kundalini. It is the nature of Shiva-Shakti amongst the Hindus, the creator and destroyer. Shiva is the power of the Holy Spirit or the sexual energy, which in tantra. That energy can be directed at any defect, any fault that we have, that we have understood profoundly through meditation, and to remove it so that the soul is liberated and the soul is united with divinity. That is the path of liberation, the secret path that Jesus taught that few find.
It is obvious that humanity does not know the path, because you look at the state that it is in. Lustful people do not enter that path, meaning: they may be married and they may know this teaching and may know about conserving sexual energy and working on the mind, but if they don't actually work on themselves, they don't enter the path from experience.
On our websites we talk a lot about Gnosis, from the Greek, meaning “knowledge,” to have experience born from spiritual practice. We cannot have genuine spiritual knowledge, experience of divinity, if our soul is asleep, if Psyche is dormant, but we can awaken the soul by learning to use this energy. Of course, married couples have much more power to work with, but individual practitioners can learn through pranayama, spiritual exercises, how to work with that energy as an individual until, with work and patience, that person may find their partner in accordance with divinity. They may be helped. They may find their marriage.
This was originally the meaning of monastic life, which of course lost its true purpose. Monks and nuns would practice individually at their monasteries for many years, learning to circulate and work with that energy individually. When the time came, they would be brought their partner and they would learn to practice alchemy. Unfortunately, the Catholic Church and many groups didn't like the sexual flavor of this type of teaching, because, of course, it scandalizes many people, unfortunately. This is the stone of Peter: the rock of offense upon which we should build our church. “Is it not marvelous?” it says in the gospels (1 Peter 2:7-8). Many teachings hidden there.
The Caduceus of Mercury
Lastly, we will talk about how that energy can circulate. The Bible calls the circuitry of tantra, those energetic channels that rise from our coccyx to our brain and then to our heart, the two witnesses in the Book of Revelation. It is known as Ida and Pingala in Sanskrit amongst the Hindu yogis. These are the two serpents that entwine a staff on the symbol of medicine, because we heal our soul like the bronze serpent healed the Israelites in the wilderness by working with these two energetic channels in us.
These two serpents are two forms of energy: masculine-feminine, solar-lunar, copper-tin. So whether we are male or female, we have those two energy circuits in our spine. But of course, men will tend to polarize more of the masculine energy and woman the feminine energy in their physicality, which is why it is important that if one is going to work with this energy in a marriage, you need both polarities to create. Physical man, physical woman. Together, just as they can create a child, they can create something more. But we also have those circuits in our spine.
As you notice, Adam-Eve in the Bible, male-female, Ida-Pingala, Solar and lunar. We can do certain exercises like in books called Kundalini Yoga, The Yellow Book, even some practices in The Perfect Matrimony by Samael Aun Weor, to work with mantras and prayer and breath work. If we are single, we can take that energy on our own and circulate it, and train ourselves so that we can use that energy to empower meditation. That is the primary purpose of working with that energy, to empower our soul.
But if one is married, of course, it is more energy, more fire, but more difficulty, because the difficulty that couples face is that they are trying not to eat the forbidden fruit. In the Bible, Adam and Eve ate from the forbidden fruit of the Tree of Knowledge. It is a symbol of how they didn't respect the law of divinity, of conserving the energies of God in themselves. They expelled it, or better said: they expelled themselves from Eden, which is a symbol of the state of bliss in spirituality that our humanity once knew before it indulged in desire. This is eating the forbidden fruit, the Tree of Knowledge of Good and Evil, of positive and negative, Ida-Pingala: the two witnesses.
That forbidden fruit is, of course, the orgasm. Divinity said, “You shall not eat of the Tree of Knowledge of Good and Evil. Do not take that energy and expel it out of yourselves because the day that you do, you will surely die, spiritually speaking.” This is the foundation of the Judeo-Christian Bible. Of course, the one that tempted them was a serpent, because that serpent above is Kundalini. But if we are filled with egotism and desire, it is the tail of the demons, the tail of temptation
We have many practices that can teach you how to work with energy. To really understand how all the different symbols and traditions teach this science takes many years. It is very extensive studying the Bible or the Qur’an or the Bhagavad-Gita and many scriptures. I just wanted to introduce some of these elements for you to see that is very vast. It is a very profound teaching, which you can verify not only through reading books by Samael Aun Weor or other authors, but really examining the original root scriptures of tantra, of alchemy. It takes a lot of time to learn and understand how this science was taught and also more importantly, how we practice it in ourselves.
Do you have any questions?
Questions and Answers
Question: You were talking about how we can use this energy, how we can eliminate imperfections. Is that only for married couples or is that for single people?
Instructor: Good question. For both. Obviously, a single practitioner is going to have energy to a degree. They can learn to direct that energy through pranayama, mantras, prayer, so that they can eliminate certain defects that they have to a very minor extent. When a person is married, they have available to them the fire of a sun. More power. So when they are sexually united as a couple, they can have more force by which to eliminate defects.
So compare a single person to the light of a candle. Compare a married couple to the light of the sun. You can't compare the magnitude of that force. It is truly tremendous. So obviously, individuals can eliminate ego, defect, desires, but married couples can eliminate much more. They can do the totality of the work. So eventually people who are single, if they really want to pursue this type of path, they have to eventually get married. But of course, that is a delicate thing, a long process, and depends on the unique situations of the individual.
Question: What is the Buddhist root tantric script? I studied online, and I guess many teach adultery and black tantra in the scriptures. Are there any tantra scriptures that are still in tact that the Dalai Lama uses or any in other tradition?
Instructor: Sure. Just to be clear, as I mentioned, there are different forms of tantra. There is positive tantra. There is negative tantra. We call them white and black.
White tantra refers to purity in sex, meaning: never expelling the sexual energy in any form or way, whether physically, mentally, emotionally, to orgasm, or through desire.
You have black tantra, which is exclusively focused on expelling the energies and even taking that energy and directing it into desire, which of course is not what we teach here. That is something different.
That's called black tantra because it is impure. It is the science of demons. People who really feed their lust and desire direct that energy into anger and pride and fear, laziness, to fortify those elements. So obviously in the end, that produces a lot of suffering for individuals and other people.
There is also gray tantra, which sometimes a couple unites periodically. Sometimes they conserve the energy. Sometimes they expel it. Gray is in the middle, but eventually gray tantra degenerates into black tantra, because obviously these desires accumulated from indulging in lust. It becomes comes bigger.
The Dalai Lama talks a lot about Padmasambhava. He wrote a book called The Tibetan Book of the Dead: Bardo Thodol. A lot is about consciousness and dreams, but is one of the most seminal tantric texts available, which you can read about. It talks a lot about states of consciousness and dream yoga, dream science, which you can learn to take the energies of tantra, transmutation, prayer, pranayama, so that your consciousness can awaken from dreams, which is partially one of the symbols of Psyche and Eros. She awakens from her sleep, meaning internally, even when being in the dream state. She awakens our consciousness so that she can investigate those regions, those realms called heavens, different dimensions, which is where we gravitate to when our physical body sleeps. We go out in the dream state usually hypnotized by our own projections of mind, dreams, but we can awaken from dreams by using that energy.
So that is a key text that the Dalai Lama introduces, and I believe one of the most recent publications of that book, The Tibetan Book of the Dead and the works of Padmasambhava especially are powerful. Tsong Khapa too. It has more Mahayana Buddhism, but you know, he teaches the foundations by which to understand tantra, especially. And of course the study of tantra is very deep. [See also Tsong Khapa’s The Great Exposition of Secret Mantra in three volumes, also a key tantric text].
I just want to just give you a bit of the gamut of what that tradition is like, because people were never introduced to tantra right off the bat. This is a very different lecture than what has been done traditionally for thousands of years, because they would make the student study under a guru or sheikh or teacher or prophet, or whatever, for 10, 20, 30, 40 years, before they taught them, “Now that you know how to work with your energy as an individual, now, I am going to teach you the science of how to practice in a marriage.” So there are tantric texts out there and I can give you some references too to write them down.
Question: A lot of tantra from the Dalai Lama, they speak about visualization a lot. To visualize yourself as an enlightened being and visualize a mandala... How does Gnosis combine that visualization?
Instructor: You can read The Mystery of the Golden Flower as one book that we have available, where Samael Aun Weor explains how when a couple is united and after they have meditated profoundly, they can work together, and when they are sexually united, they can imagine an event and their day in which a certain defect that they observed in themselves popped up. Imagine that defect. If it's the husband's defect, he explains to his wife, “This is the defect I saw in myself earlier in this day at this moment. This is what I have comprehended. I noticed I saw lust in myself,” as an example. The partner, the wife imagines with him. They both develop their imagination and visualize that defect that they want to eliminate together. They pray. They do mantras, and they work to eliminate that defect through concentrating upon what we call the Divine Mother.
The Divine Mother Kundalini is Her name. She can eliminate defects when the couple is working together. Of course, that is a very powerful practice. It just takes a lot of communication and work and support, you know. You can read about that in The Mystery of the Golden Flower specifically. The whole book just talks about how to do that. You imagine the defect you want to eliminate, and because the couple is united, they are like God. They can create. Male-female. Adam-Eve. Or in the Hebrew name: יהוה Jehovah, Iod-Havah. י Iod is masculine, Adam. A הוה Havah is Eve, because the word for Eve in the Bible is חַוָה Chavah. Iod-Havah is our divinity.
So the couple has to work together, unite their polarities, and they can visualize together what they want to eliminate in the husband. And then, after the husband and eliminates that defect, together they eliminate that fault because they are sharing that power to create and destroy. They take turns and the wife can present a defect she observed in herself, understood, and meditated upon. They work on that defect together. That is the procedure. Of course, it takes a lot of time to learn that. Actually, you can read about it, but when you are practicing, it is another thing.
Question: Can single people do the visualization?
Instructor: Yeah, they can visualize whatever defect they have understood in themselves and ask for annihilation through certain mantras like Krim, is one mantra.
The vowel S is another.
We have explained this process of meditation in our course Gnostic Meditation on chicagognosis.org if you want to know how to practice that type of meditation. You can study the last lecture in that course that is called Retrospection Meditation.
Any final comments or questions?
So I invite you to study, because I know we talked about a lot of different things, but the main purpose is to present the breadth of this science. It is very deep and extensive. It takes a lot of study and practice and understanding. So if you are interested, you can see some of the books we have available that talk about these things. But also, if you want to read these books and scriptures online, you can go to Glorian.org, which has everything available electronically too.
So welcome everybody to our introductory course on the studies of spirituality within all traditions.
In this type of study we emphasize that the human being, as he or she is now, has the potential to become something more, something greater, and profound. Contrary to conventional belief, that the human being as we are now is the epitome or the peak of potential, we state that this is a false assumption.
Every tradition in the world has taught or been delivered by all the messengers of divinity, no matter what the tradition. We study in this school all of the teachings of these different faiths, primarily because we want to look at the heart, the essence of spirituality, because it is universal. It is one intelligence; one type of understanding that expresses in accordance with the needs, the language, the culture, the qualities of the students, the time and place in which those teachings were given.
But if you really look at the heart of what yoga teaches, Buddhism teaches, Judeo-Christianity or whatever faith, we find that at the heart, there is a science by which one can achieve what people call religion. The word religion in Latin means “reunion,” religare. In the East, it is yoga, from the Sanskrit yug, “to reunite.” And all these traditions have taught that the human being is a seed, has potential to become something truly divine and magnanimous, beautiful.
Different religions called this seed consciousness. The Buddhists call it Buddhadhatu, the seed of a Buddha, an awakened one, a master.
The Christians and Muslims and Jews have called it soul, and there are many names for that quality of being in those faiths. In this study, we call it the Essence. It is the pure potential to reflect divinity, and this is something that we can experience for ourselves when we know the science of meditation and when we practice it.
We can develop that potential in ourselves and have the experience of what different traditions have called divinity. That knowledge amongst the Greeks was called gnosis, but not intellectual knowledge. A lot of people in the West, especially in academies, like to think that gnosis was isolated to the first Christians, but that experiential wisdom of knowing divinity has nothing to do with theory, with believing, with a concept. It is what we know by experiencing the awakening of our Essence.
They are very vivid experiences which have been allegorized in all the scriptures. You have Moses on Mount Sinai, you have Krishna, like in this image, manifesting all of his qualities to the meditator, known as Arjuna in the Bhagavad-Gita. You have many faiths, many stories. The Greek mysteries, the Buddhist teachings, they are all symbols of internal truths. It is not literally that Moses went on a physical mountain and saw God, that it was a physical experience. It is a spiritual and psychological experience, something we witness in meditation, inside.
We can verify these things for ourselves through experimentation, through practice and therefore we don't need to believe in anything, to follow an institution, a religion, a dogma, a belief system. We like to be very practical in this type of studies.
But of course, it is a very difficult thing to do. It is not easy to experience divinity, to conquer in ourselves the causes of suffering, to understand that which in our own life really conditions and makes us suffer, because there is a reason why we may not know God now or divinity or Brahma, Christ amongst the original Christians, which is not a person. It is a type of consciousness that is universal, which different traditions call by different names and have been symbolized by all the beautiful paintings of any tradition.
These are not literal people. These are qualities of being, and in this image we see the Lord Krishna who is the Hindu Christ, that divine consciousness that is not personal to just one individual, but is universal to all beings. We see that he is a child seated with one hand facing up, the other down, and he is surrounded by millions of figures. This is a beautiful painting about the experience of the meditator Arjuna who asked Krishna, “I want to see You in Your true form. Show me in my consciousness, in my meditations, what You are.” And then Krishna, or divinity, manifested in a form of images―not physical images, but images we can see in meditation or in dreams.
This is very beautiful experience that was depicted in this scripture. And you see that all these multitudes of figures represent all the universal qualities of divinity, which are inside: compassion, divine love, selflessness, patience, compassion. But to really develop these qualities in us is not easy. If it were easy, then all of humanity will be a very different state of being. This planet would be a very different place.
So this indicates to us that these qualities are not developed in a permanent sense, are not realized in our own daily life, and so in these studies we like to be very practical. We like to analyze certain methods of meditation that teach us how to have that experience, and how to develop and maintain that state. I am sure any one of us who studies any type of meditation or is attracted to religion or any type of faith, they really deep down want to have that experience. They want to escape suffering.
This difficult path of meditation has been discussed in all religions. It is not easy to confront in oneself negative states like anger, resentment, pride, fear, laziness, lust, desire. All traditions teach that it is these negative qualities of mind that trap us. They enclose our potential in a static state. It is not active because in us, that potential is not active or developed. It has to be freed. It has to be worked upon very intentionally.
So in the beginning some people practice meditation and they may have an experience seemingly by accident, but the reality is that there are certain causes and conditions that brought about that state. One may not be aware of how and why. Some people call this spiritual awakening, insight. It happens. But if we want to be permanently established in that state, it is important to put forth the causes and the conditions that produce that reality in a permanent way.
So this is called self-realization amongst the Hindus, the realization of our true identity, which is divine. It is the awakening of consciousness. But of course, developing that is challenging, primarily because of the difficulty of our own conditions of mind, which is why in the Bhagavad-Gita, chapter 7, verse 3 state:
"Among thousands of men (or women, practitioners) one perchance strives for perfection (to realize that perfect divinity inside. As Jesus of Nazareth stated, "Be perfect as your Father who is in heaven is perfect.") Even among those successful strivers (those who are really working to experience that truth) only one perchance knows me in essence."
So again, these are levels of consciousness. I believe even the 14th Dalai Lama stated that consciousness has the potential to expand to an infinite degree―so other levels of knowledge, levels of understanding.
This tradition or this statement has been paralleled in the Christian Gospel by Jesus, who was an incarnation of Christ. He manifested that divinity in himself, and with his life was allegorizing certain steps and stages about the spiritual path.
He also said, "Enter by the narrow gate." Enter into the meditative path that awakens your full potential, your seed, your Essence of soul. "For the gate is wide and the way is easy that leads to destruction, and those who enter it by are many. For the gate is narrow and the way is hard that leads to spiritual life, and those who find it are few." ―Matthew 7:13
Think of an analogy of a tree. A pine tree has thousands and thousands of seeds. How many of them actually become a full tree when they land on the Earth? You may have a handful, or one or two. A few. So spiritual development is no different than nature. Things happen progressively in steps, when the causes and conditions are ripe. In order for a seed to develop into a pine tree, it needs water. It needs appropriate soil. It needs sunlight. It needs the conditions that give birth to that full development of a tree.
But of course, many seeds are lost, and this is the sad reality. Our true potential is not a guarantee, that it will develop into something fully perfect and divine.
And this is very evident by the state of humanity today. We can look at the news and simply see the state of crisis in which people are afflicted: wars, violence, acts of destruction, which are truly horrendous. It is evident by the state of our culture and this planet that people are not developing the seed of their spirituality. It is a difficult fact to realize. It is very unpleasant. If that seed were fully manifested and developed, there would be no wars, because divinity is compassion. It is love. So it's evident that this seed of humanity is not generating into a tree. It is degenerating. It is not being developed. And so any person who looks at the news and feels that horror of what this planet is in, evidently feels inspired to want to know the reason why, and as well to escape that type of destruction, which is very prevalent.
And so how do we develop that seed? There are beautiful stories and many scriptures that can teach us about that development. The Bible is one of them, which is a very misunderstood text, read very literally, dogmatically. People don't understand that scriptures like the Bible are telling parables through stories. They represent principles and truths which are psychological, spiritual. We have a very famous statement in the Book of Matthew, chapter 13, verses 31 to 32 about the development of that perfect seed, how the seed of the human being can become a god, an angel, a buddha, a deva, a jinn―whatever name we want to give to that fully self-realized and perfected individual.
“Another parable put he forth unto them saying, the kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs and becometh a tree, so that the birds of the air come and lodge and the branches thereof." ―Matthew 13:31-32
Individuals like Jesus or Krishna, Moses, were once like us, a seed. But because of certain discipline of mind and training, they became the individuals that we emulate, in which millions of people follow, who are inspired. We like to think in this culture or even for thousands of years that those were just exceptional people. It had nothing to do with people like us, that somehow they receive the grace of God and were able to have those experiences, which is true to a degree. But the reality is that they worked to become them.
They were once like us, people afflicted by fear and distress and anxiety and suffering. But because of their tremendous compassion and their work ethic, they were able to become enlightened beings. And like a tree, they can house through their teachings and their instructions, all of the birds of heaven, all the saints, all the students of meditation who really want to become like that.
You have many myths and stories throughout the world that teach and allegorize, whether in art or religious scriptures, stories that all teach the same thing: that we are a seed. We could become like divinity into a fully developed Christmas tree. If you are familiar with the Christmas tradition or the Christian tradition, people like to decorate a pine tree with many stars and globes and luminous objects and a star the very top. It s a very ancient symbol of this concept. The soul became a fully developed master of meditation and has lights illuminating that tree. It is a symbol of what we can become, as performed on the Nativity of Christ, the birth of Jesus, who symbolizes the birth of divinity in our hearts through practice and specific methods.
There is a very ancient teaching in the Aztec and Mayan religions that also point towards this concept. Samael Aun Weor who is the founder of the modern Gnostic tradition of which we study, wrote in a book called The Great Rebellion:
“One codex of Anahuac states that, ‘The Gods created humans of wood, and after having created them, fused them with divinity.’ But later adds, ‘Not all humans achieve integration with divinity.’” ―Samael Aun Weor, The Great Rebellion
So what does it mean that the gods made people made of wood? A very interesting concept which anthropologists like to laugh at and read literally, thinking these are very superficial people or ignorant people who believe that, literally, people were made of wood by the gods.
Unfortunately, that materialistic view point misses the point. There is something symbolic here.
Even in art, amongst the Greco-Roman tradition, Renaissance art, European art, they reflected these concepts in their images. But people who are very materialistic like the thing that God is a person, physical. They don't understand that it is a representation of something spiritual and conscious, psychological. This is the creation of Adam in the Sistine Chapel: a beautiful symbol of the development of or creation of the soul.
Some of you may be familiar with a story called Pinocchio, which also hides this truth. It was written by Carlo Collodi, who was an Italian author, and wrote about the story of a wooden boy that wanted to become a human being. It is a symbol. His writing was intentionally veiled in the form of a children's tale so as to avoid persecution. He was writing for a very select group of people who are studying this type of knowledge that was at the time forbidden to unveil or convey, primarily because people would not understand it and would create problems, because this type of thinking goes against the grain of institutionalized dogma. We can only think of the inquisition as an example.
So “Pinocchio, Pinoccoli or Pinocchio is the Tuscan Florentine word for pine nut or pine seed.” It is a symbol of us. We are a seed in a potential state that may want or feel inspired to become a fully developed human being, a person of flesh and bone, a fully developed being, a spiritually enlightened one.
The Three Esoteric Sciences
There is a lot of teachings in that story which are very beautiful and profound, symbolic. And if we read it from the knowledge of three types of science, we can gain a lot of understanding.
Those three sciences are known in different cultures and traditions, which we study in synthesis here. The word esoteric means “secret, hidden,” that which has not been taught publicly. These esoteric sciences, while some aspects of these traditions have been conveyed to the public, they were never fully explained until very recently, through the effort of many authors throughout different traditions, such as the Western Esoteric Tradition: the Golden Dawn, Rosicrucianism, Theosophy of Blavatsky, Rudolf Steiner's writings, from Anthroposophy, and many other teachings.
We study these three sciences called Kabbalah, alchemy and psychology, in order to develop our full potential. Kabbalah, alchemy, in the Book of Genesis, in the Old Testament, are called the Tree of Life and the Tree of Knowledge of Good and Evil. These are symbols, practical methods and ways of study that can awaken the seed and develop it. These are not literal trees in the Middle East, that people think a single man and a single woman existed in a garden in Mesopotamia many millennia ago. That is a very literal teaching or interpretation.
What people don't recognize is that these sciences permeate all of the language of the Bible, but because people have not been instructed about the symbolic nature of those types of teachings, they of course read it like a newspaper. They don't really see the real value and depth of that instruction.
קַבָּלָה Kabbalah is the Tree of Life. These Hebrew letters read from right to left. The word קבל kabel in Hebrew means “to receive.” You may have heard many Jews study Kabbalah in this time. Real Kabbalah, in its spiritual sense, is knowledge that we receive from divinity, from direct experience. We can study Kabbalah intellectually and read books, but it doesn't equate with the actual personal verification of meditation for ourselves.
Kabbalah is a beautiful teaching that is symbolic and helps us understand all the parables and stories of the Bible, because the Hebrew letters themselves represent numbers, which are spiritual. They represent things, qualities of consciousness, and these letters also represent qualities of soul, which we study very didactically in our courses of Kabbalah, which we have on our website chicagognosis.org, or you can study also on gnosticteachings.org.
We also have the science of alchemy, or the Arabic الكيمياء: Allah-Khemia. The word Al or El in Hebrew is God. Khemia is a Greek term meaning chemistry: to fuse or cast a metal. Many people have heard of alchemy as being a medieval superstition of people literally trying to transform lead into gold, out of greed, and there are people who were like that, who misinterpreted this tradition to think that they could actually accomplish this feat. But the real depth and knowledge, the spiritual symbol of alchemy, is transforming the lead of the personality, our own negative states of mind into the gold of the Spirit. It is also the work with energy, working with all the energies we have in our body, in our heart, in our mind, so that we can fuse like a metal with divinity.
And then lastly we have psychology. This is the Greek (ψυχολογία psychologia) read from left to right. Psychology in these times is divorced from spirituality. People think psychology is simply the study of the mind, the brain. If you look at the original etymology, psychology is actually something very dynamic.
It comes from psyche, logos. Psyche is soul. It is consciousness. It is the essence of a person. It is not just the intellect, because truly in our depth, we are more than just a mind. We have a heart. We have a body. The consciousness is not just thinking. It is the ability to perceive, even beyond thought. So psyche and logos or logos, in its original term, means “word.” You may be familiar with the Book of John: "In the beginning was the Word, the Word was with God, and the Word was God." The Greek word is logos. “In the beginning was the Logos, the Logos was with God, and the Logos was God.” These are symbols or qualities of being.
So what is genuine psychology and it's real root? It is how the soul, psyche, through meditation, unites with logos. Very simple. It also has to do with studying the obstacles in our own mind that create conflict for us.
We develop the seed of our potential through these sciences, and we will explain about these three in synthesis today.
The Sexual Seed: The Synthesis of Spiritual Creation
So the word seed has a very interesting connotation. A seed is the sexual synthesis of any being, whether from plants, from animals, from human beings. That seed of a person, of a soul, can be developed, very intentionally, when we learn how to work with all the energies that we carry within―not just our heart or mind, but even our creative potential.
That seed, which is sexual, our creative sexual potential, can give birth to a human being. We know this. The seed of a man and a seed of woman can unite to create a child, but people do not know that that very same seed, that energy or power that can create a human being, can create the soul, can fully empower it, because it is the power of life.
It is the most powerful creative power a human being possesses. It is how all societies are run. People are born through the seed. They have life. And just as physically we can have life with this body, the generation of our physical temple, we can also learn to transform the sexual seed through specific practices, transform that seed into energy, because creative sexuality is a tremendous power and a powerful responsibility. It is a tremendous responsibility to give birth to a child. It is very serious. But even more so, to give birth to a child within us, our full spiritual development, is even a greater responsibility. It has more power.
We can do that by learning to work with our energies. Some people may be familiar with Buddhism, of tantra, spiritual union, sexual union of husband and wife, working to connect from a state of purity of mind in order to transform everything that they have into developing their spirituality. This is why all traditions and all religions have really fought and explain that marital union, the love between husband and wife―not in a legal sense or in terms of paperwork, but from a conscious standpoint―has tremendous power, tremendous responsibility. The Bible relates some of these teachings in a very symbolic way, which people have interpreted, again, literally, but we'll explain some of the alchemical significance of these lines.
"Now to Abraham and his seed were the promises made..." ―Galatians 3:16
If you are familiar with the Old Testament, Abraham is one of the patriarchs of Judaism, the founding fathers. His people, the Jews, were promised by divinity that they would receive help. This is the fundamental, literal meaning. But if you look at this in a symbolic way, there is something more interesting.
"He saith not, And to seeds, as of many." ― Galatians 3:16
Meaning: individual people, because every person is a seed. When they are child, they grow and become a human being.
"But as of one, And to thy seed, which is Christ." ―Galatians 3:16
So what is that seed that is mentioned in the Book of Galatians? We could look at this image of a elderly man with a sun emanating from his genitalia, a book in his hand, a staff of power in his left. This is from the medieval tradition of alchemy. So many alchemists, who knew the science of uniting with divinity, taught their truths through art. They didn't explain this explicitly, because they would face many problems and persecutions, many scandals.
So they taught through art, and this is a very beautiful image representing an elderly man who is a symbol of our own inner divinity, the figure Jehovah amongst the Jews. He holds a book in his hand, referring to study, the need to study oneself, one's life. He also has a staff in his hand, representing a weapon, a type of will that is needed in order to achieve genuine religion. We have a sun emanating from his sexual organs because, just as the ancient people knew that the sun gives life to all things, they made the connection and knew that our own sexual seed is the power of generation.
The sun generates all life in every level. We could not exist on this planet without light, and so the ancients knew that this seed is a type of solar force. It is a solar energy. It is a power that can give life. And even Plato and many Greek masters knew that the ultimate divinity is the sun, the Platonic Logos. Or like Jesus, and the great paintings has a halo of light around his head, because he has used his own seed to transform that, and to develop the light of the saints. He is a Christmas tree with light, with spirituality.
There is a statement by Samael Aun Weor in the book The Great Rebellion. He states that:
“The Sun has deposited the seeds within the sexual glands of the intellectual animal in order to germinate a Human Being.” ―Samael Aun Weor, The Great Rebellion
Some people get offended when they hear this term. But if you look at the story of Pinocchio, he was a wooden boy. He wanted to become a real, fully developed human being made into the image of divinity. And what is an animal? It comes from the Latin anima; to animate, to have life. If we look at humanity, we find that all the violence and wars and bloodshed and poverty and affliction is not the result of our own humanity, but that which is animal in us: anger, violence, prostitution, hatred, lust, envy. These are qualities that are animalistic, instinctive, and we all possess those elements.
But unfortunately, it is a very difficult thing to see how our own states of mind are the cause of our suffering. These are animal qualities. And because we have the intellect, we can rationalize. We are anima, souls, with intellect. But an intellectual animal is any one of us who has the seed and who can develop into a perfectly enlightened being, like in this image.
And what is a real human being? You can look at the Sanskrit: hum-man. Hum means “spirit.” Man or manas means “mind.” It is a mind that is united with hum, the spirit. And what is that Spirit? Like in the previous image, we saw Jehovah pointing his finger towards Adam, creating the soul, a symbol of creating the perfect being, not a literal history. That represents how the spiritual force of divinity is fully perfected in manifested in us. That is a real human being, hum-man, like Jesus, Buddha, Krishna. They fully manifested all the qualities of the Spirit in a perfect way. That is a real human being.
But when we are criticized and we respond with anger and say very negative things, it indicates to us that we have much from the animal kingdom inside. Science and popular culture likes to defend that which is animal. You see it in our television, in our movies, in our cinemas, in our sports, in our fighting for power, in our politics, in our religions. These are animal qualities: competition, fighting, debating, arguing, inflicting harm.
But a human being is beyond that. Has transformed the seed into something perfected and we can do that by working with our energies through the science of alchemy.
“Obviously, such seeds can develop or be ultimately lost.” ―Samael Aun Weor, The Great Rebellion
Going back to the quote of Jesus and the Book of Matthew or the gospel of Krishna.
“If we want those seeds to develop, it is essential to cooperate with the efforts that the Sun is making in order to create Humans.” ―Samael Aun Weor, The Great Rebellion
We have other images in this graphic, a lion beneath the genitalia of this elderly figure. You may be familiar with the Christian tradition of the Lion of Judah. It is a symbol of the strength and power divinity. You have also figures below who are fighting, grappling each other with swords and weapons, doing acrobatic acts, playing games. That represents all of humanity, people who don't really take spirituality seriously, their conscious life seriously, because they choose to engage in frivolities and wars.
So what is the way to escape the circus of humanity, the chaos? It is by studying ourselves like in this open book, and using our staff, which is a symbol of willpower, of daily effort.
The Seed of the Second Birth
Since we are explaining about the seed of generation, we find a very beautiful teaching in the story of Jesus talking to Nicodemus. It is very common knowledge amongst Christians, or the belief that one is born again through belief. This is from the old scriptures of the Gospels, a very famous teaching that is not very well understood.
“Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” ―John 3:5
People commonly interpret this as baptism, a ceremony or ritual in the church that one has received the water of spirituality and is blessed and then is saved.
Unfortunately, this type of thinking does not really address the practical problems of our sufferings. We may believe in divinity, in an institution or a church. We may be inspired by our groups. This is all necessary and beautiful, but belief does not change suffering. We continue to suffer whether we think something is true or not. The way that one overcomes suffering is through action, through work. But in a more deeper level, this scripture hides something very interesting that relates to alchemy, spiritual birth, the birth of the soul.
That which is born of the flesh is flesh. Obviously people do not need to be taught how to generate a physical child. But that which is born of the Spirit is Spirit. Through the matrimony or union of man and woman, one can give birth to a physical child, but that which is born of the Spirit through the same union, can give birth to the Spirit.
But of course, there are very specific procedures involved. When the couple works in their marriage or their union―and when I mean marriage, I don't mean papers, but a real marital union is the union of two souls that love one another perfectly, that are selfless and working on themselves, fully investing all their energy and love and potential, not only for their own benefit, but for the benefit of others. So that which is born of the Spirit is Spirit.
Birth is a sexual problem. In order to give birth physically we need male-female. But Jesus was indicating symbolically how through the same connection, but done with purity and with specific methods, one can give birth to the soul, the Spirit. And this is symbolized in some of the Kabbalistic meaning, the language of this scripture, which if you see these letters:
“Jesus answered, Verily, verily, I say unto thee, Except a man be born (ה) of water (מ) and of the Spirit (ש), he cannot enter into the kingdom of God.” ―John 3:5
This is Hebrew. We can look at the meaning of these individual letters, transpose over certain aspects of his explanation. This letter is called ה Hei. It is related to birth. It is even shaped like a womb. The letter ה Hei refers to birth, genesis, the divine feminine. The next letter is water relating to מ Mem, and מ Mem has two forms. There is an open Mem (מ) and there is a closed Mem (ם). Sometimes in Hebrew, when a letter is at the end of a word or name, it takes on a different configuration, but it is the same letter, the same meaning. Now water is מ Mem. You have very famous references in the Bible to water: the water of life, the fountain of youth, the waters of Genesis, how the world was made and life came from the waters.
Again, the book of Genesis is not literal, a literal history, but refers to the birth of the soul. Those waters are our own sexual fluids, the creative waters of life, which, when they are conserved and transformed, can generate a lot of power, to give strength to our spirituality and make us truly warriors, those who really work out of compassion for others and generate all the beautiful qualities of the soul.
So “except a man” or person “be born of water and Spirit,” and the word Spirit relates to this letter called ש Shin. ש Shin has three prongs and refers to fire, but not a literal fire. It's a spiritual force, a power. Remember that Moses saw the burning bush, that Tree of Life, the Being, the divine, our true nature, inflamed with fire and light. Or Krishna with all those figures and light emanating from him. It's fire. It is a type of energy. It is not a literal fire in the kitchen. It is a fire that gives birth and light and understanding to our life.
That fire is contained within our own waters, because obviously, when a couple engages sexually, they are inflamed. The organs are inflamed. There is energy circulating, and the Buddhists call this tantra. Tantra is Sanskrit for circuitry. This is the circuitry of God. That fire can be conserved and circulated throughout the body and the mind to give youth. That energy which can create a child can rejuvenate the body and the soul, create harmony in every level. So if one is not born of water and the Spirit, one cannot enter the kingdom of God. This is the meaning of “to be born again.” It is a pure marriage or union. And again, marriage has nothing to do with paperwork. It has to do with love.
So you look at these Hebrew letters and the science of Kabbalah teaches this very beautifully. These letters can be reorganized in different ways in order to spell different meanings. You use these three letters to spell השם Hashem, which in Judaism they say ברוך השם אדוני Baruch Hashem Adonai meaning: “Blessed be the Name of the Lord.” השם Hashem is a reference to the highest identity amongst the Kabbalists. You also take those letters and switch them around you spell משה Moshe, Moses.
Moses is a figure in the Bible or was a real person, but can represent something psychological, spiritual. He frees the Jews from this bondage in Egypt, which are psychological parables that teach about freeing the soul from the bondage of suffering and returning all of the parts of our soul to the Promised Land.
So all this is very interconnected and very interesting, and there are many connections we can draw between this tradition and many others. I am just providing a very general example that highlights that this is a very intricate and beautiful teaching. Very dynamic, but very simple in synthesis.
Spiritual Birth is Not a Theory or Belief
And as I stated, birth is a sexual problem. It is born from the Genesis of two human beings, male-female. And Samael Aun Weor wrote in The Perfect Matrimony:
“A seed never germinates because of what a person believes or stops believing. An insect is never born because of what a human being thinks or stops thinking. A man is never born from the parchment of theory. This subject matter is sexual and in this, the angel is no exception.” ―Samael Aun Weor, The Perfect Matrimony
“Unless be you be born again of water and Spirit, you cannot enter the kingdom of God."
So this is the highest level teaching given in Buddhism, in Christianity, in Sufism. The mystics of Islam talk a lot about the love of the soul with divinity, but unfortunately people like to extrapolate, and they don't see the connection that we show the highest love of divinity in one's relationship, which is sexual. We show our love not only just with words, but with connection, because that is how the circuitry of God exists, how the energy flow between male-female.
Liberation within Sex
So this is an image of Padmasambhava from the Buddhist tradition, who is showing the highest teachings of yoga tantra, where literally yoga is “union, reunion.” There is no greater power or reunion with divinity than in the sexual act, because men and women can create a child. They can create life.
This is Padmasambhava with his consort, his wife, and he explained that in order to enter the highest teaching, individuals must be prepared through a lot of work in meditation on themselves, because the obvious difficulty of sexual connection is having that energy buildup and losing it. So the foundation of all traditions of meditation always taught chastity. Of course, this is a very misunderstood science today. People think of chastity simply meaning abstention from sex. But chastity has to do with purity. It means immaculate purity. So by conserving that power, one can transform it, raise it through the body, the different centers of energy in ourselves, in our mind, our psyche. And this is how spiritual birth occurs, by working with that energy.
“Whosoever is born of God doth not commit sin; for his seed remains in him: and he cannot sin, because he is born of God.” ―1 John 3:9
So the essential component is that the seed remains inside. That energy is never let out, whether it is to procreate a child or for simple animal pleasure. So it is a very specific procedure. That seed is never lost. Instead, it is transformed into energy through certain exercises and prayers. It is done with a tremendous sense of respect and love and purity and honor.
Mind and Perception
Lastly we will talk a little bit about psychology. So we mentioned a little bit about Kabbalah, the Hebrew letters. We also talked about the science of alchemy: fusing oneself with divinity, working with our most vital principles.
In these times, there is a predisposition to believe that we are the intellect. We are the mind. Because we think, we rationalize, we conceptualize. But we emphasized that the mind is not our genuine identity. It is not really the full essence of what we are, because we have perception even before thought. But in these times, people tend to identify very much with intellect, with thinking, with concepts and rationalization, because in the West, especially, that is the foundation of our culture. We are very intellectual people.
We do use the intellect for our spiritual studies and we need it. We need it to exist in this society, but it is not the sum total of what an individual is. Consciousness is very different from mind. Consciousness is the ability to perceive, to know, to understand. And we can understand things without having to think.
This is very evident by certain experiences of businessmen who go to meetings, as an example, and they think and they think, they think, trying to argue out a problem, to solve a solution. But many of them become tired and they can't figure out what they need to do for a certain proposal. They take a break for five minutes and don't think of anything, and suddenly, they may get an understanding. People come back to the meeting rejuvenated, energized. This is a concrete example that can reflect something in our spiritual life.
Understanding doesn't have to be intellectual, a concept, a way of thinking. The mind is not the sum total of what we are. If we put our hand on a hot stove, we burn our hand. We retract in pain, and only later do we have the thought, “That really hurt!” Instead, we had consciousness of the experience and we reacted. We understood the problem where we got injured. And then we thought later about, “Well, I shouldn't do that again.” This actually shows us that the intellect is the slowest aspect of a person. It's not the quickest. It is actually not the most divine either. It is actually not divine at all. It is just a machine. An intellect can have understanding of concepts. It stores information and then it gives back. We can learn to use the mind in a spiritual way, in a conscious way, in an intuitive way. But the intellect has also been used to feed qualities like anger and resentment. Anger has its own logic fear, its own logic, ways of thinking.
And so these qualities of mind, again, are animalistic, which is allegorized in the story of Jesus riding on a donkey into Jerusalem on Palm Sunday. He is representing, or what it is representing in that act, how our own inner divinity must conquer the mind and this is what we attempt and practice in our meditations. Don't think so much. Don't worry so much. Don't daydream. Don't fantasize, but just simply be aware and attentive.
As we begin our practices of meditation today, we were just doing relaxation: a very basic practice in which we just become aware of our body, because most times we go through our day unaware of even our breathing, or circulation. You may have found that when you are starting to concentrate on certain parts of the body, you may start to daydream or think about other things. It means that the mind is not in control, that the mind is riding us instead of we, ourselves, riding the donkey, because the mind is like a donkey. It is an animal. It can be tamed or it can be wild.
Anyone who begins to practice meditation realizes that the mind is very chaotic. It could be a very disconcerting realization to make, but it is not a means or a reason to stop practicing. It is just that we are learning about what our state of mind is. We are just not cognizant of that fact on a daily basis because we tend to be very unconscious, in a spiritual sense. We don't really are aware of the full totality of our life.
So there is a concept of, “I think therefore I am.” This is from the famous French philosopher Descartes. So anyone of us who study philosophy at universities really takes a lot of time to emphasize that “I think therefore I am,” that the intellect is somehow our true identity. But according to Samael Aun Weor in his book Igneous Rose, he mentions that:
“The concept of Descartes,“I think, therefore I am,” is completely false, because the true Man is the Innermost, and the Innermost does not think, because He knows.” ―Samael Aun Weor, Igneous Rose
Our divinity sees and observes and understands all things. It is a state of consciousness.
“The mind thinks, not the Innermost (our innermost true self).
“In its current state of evolution, the human mind is the animal that we carry within.” ―Samael Aun Weor, Igneous Rose
So we can look at our own lives to see examples of this where the mind is animalistic. We can even look on the news. Again, people committing acts of violence which are really cruel, inhumane, we say, demonic.
“The Innermost does not need to think because He is omniscient.” ―Samael Aun Weor, Igneous Rose
He sees and understands all things.
We also have a quote from the Book of John:
“I am the way, the truth, and the life: no man cometh unto the Father, but by me.” ―John 14:6
Of course, people think that one has to believe in Jesus and that one is saved, because he is the way, the truth, and the life, but symbolically, Christ, divinity, was speaking through him, saying that only through your own inner divinity can you reach your inner true development, your potential. “No man cometh unto the Father,” which is a symbol of our own inner divinity, the Innermost, we can say, “but by me.”
Christ is an energy. Christ is the seed, a force, which can birth to our soul. So as we are talking about alchemy, we give birth to the soul through that energy when we learn to work with it.
The Story of Pinocchio
And lastly will conclude with a teaching from the story of Pinocchio, to kind of circle back. There is a very famous part of the story in which Pinocchio is going to school and the Blue Fairy, a symbol of the divine feminine, is teaching him, telling him go to school and learn. It is a symbol of how we go to a certain school or group or meditative school and learn this type of knowledge: how to transform ourselves.
That Blue Fairy, the divine feminine, has been called many names in different traditions, symbolized by Mother Mary, Athena amongst the Greeks, Kali, Durga amongst the Hindus, a symbol of our own creative forces that is feminine, inside, and which can help any meditator achieve genuine religion.
Pinocchio is going to school, and then he is confronted by a friend who says “Why go to school? Join me come to the Land of Play where we can play all day and never work.” And Pinocchio is tempted. He goes and eventually goes to this place, where eventually he is transformed into a donkey.
Of course, later, I believe, even in the film by Disney, which does a very good job of depicting this, in the book he gets out of that state eventually. He has to do a lot of work to reverse that, but it is a symbol of how in life, we come to any kind of school of meditation that teaches us how to change, and yet we then get distracted. Our friends say, “Come out to the bar and drink with me!” or “Come see this movie!” or “Let's go to the Land of Play” in a figurative sense: television or whatever distracts us from attempting the practice of meditation, so that we can be more introspective and spiritual, profound.
This is a type of work, because there are a lot of temptations in this society. Our Western society is a land of distraction: sports, media, television, news. We tend to saturate our whole life with all these things, which pull our attention away and makes us very distracted. And so he becomes a donkey, but eventually he gets out with the help of the blue fairy, his Divine Mother we can say. The Divine Mother in Hinduism is a symbol of our own Being, an aspect of our divinity.
Divinity is not just male. It is represented as a masculine projective force, but also is receptive and feminine. There is that duality there and we will talk more about that in our studies of Kabbalah (See The Divine Mother from Beginning Self-Transformation).
And so we have a teaching from the book Igneous Rose:
“The Innermost must flagellate the mind with the terrific whip of willpower.” ―Samael Aun Weor, Igneous Rose
Flagellation, again, is not literal here, but it is a recrimination. Meaning, we start to act in a mental state of anger in a certain situation or crisis, we want to react in a certain way. But in that moment, we use our will and our awareness, our attention, not to act on that type of behavior, so that we don't cause harm for ourselves or for others. It is a type of willpower. Again, if you look back at the image of the old man with a book in his hand and a staff, he has a staff in his hand and the sun in his genitalia. That staff is a symbol of will, which is why all the shepherds in the Bible had staffs, a symbol of willpower, spiritual willpower.
“The one who identifies with the mind falls into the abyss.” ―Samael Aun Weor, Igneous Rose
One who enters into greater states of suffering, not only just in some dystopian reality or hell realm, according to religion, official religion, but in our own existence. So there are different levels here. We can find that if we act on negative states of mind, we suffer. As the Buddha taught in the Dhammapada:
“Mind proceeds phenomena. We become what we think.” ―Buddha, Dhammapada
If we think wrong and harm and evil, then the result will be harm for ourselves and others. But if we enact the virtuous qualities of mind, positive qualities of mind, we reap the benefits, and other people obviously benefit too.
“The mind is a donkey upon which we must ride in order to enter into the heavenly Jerusalem.” ―Samael Aun Weor, Igneous Rose
And the quote from Carlos Collodi from the book Pinocchio:
“Boys who do nothing but play end up turning into donkeys.” ―Carlos Collodi, Pinocchio
So what is a donkey? It is a stubborn animal. And you may find that in meditation that the body is stubborn. The mind is stubborn. We sit to adopt a posture or an asana and to relax, and yet we start thinking of other things. We start day dreaming of other things. The body wants to shift and move. We want to adjust ourselves. We feel tension or pain, but if we are always moving in our posture, we are not actually meditating. This is why a great Swami from the Hindu tradition of yoga, Swami Sivananda said, “Your asana, your posture, should be like a mountain, firm,” but relaxed. We don't move. And if you resolve in yourself in the beginning: “Don't move,” you'll find that your mind starts thinking over things or your body wants to move. You have an itch. You have a pain in your neck. You want to adjust yourself. That shows us that the body is like a donkey. It is an animal. You have to train it. The mind likewise. And sometimes even our emotions too. Negativity is animalistic.
So we hope to conclude with the fact that the soul can develop through these three sciences: alchemy, Kabbalah, and psychology, because that seed can become a tree of life when it is intentionally nourished and developed.
Do you have any questions?
Questions and Answers
Question: Where would you put astrology in all this?
Instructor: Sure. For those who are not familiar with astrology, it is the ancient science of the stars: astros-logos: astros, meaning heavens or stars, Logos meaning divinity. We can say that astrology permeates all three sciences―in the original sense or in the interpretations of astrology that there are 12 zodiacal signs that one is born in. According to Hindu tradition, one is born in a different zodiacal sign in each life, if you studied reincarnation and what those concepts entail.
But the zodiac has to do with certain influences in the mind, the heart, the personality, our spirituality too. There are different levels of influences from nature and the cosmos that influence a person. Of course, astrology today is a caricature. It is very divorced from a lot of the ancient roots and sciences that these astrologers actually knew. Astrology in its real sense is astros-logos: how the soul unites with the divinity of the stars. Every star and every planet has its own intelligence, its own divinities. Real astrology is when, in a state of meditation, we can let the body go to sleep, and the consciousness can awaken in what is called the internal dimensions. Some people call it dreams, astral projection, dream yoga, out-of-body experiences. This is something that you can experience for yourself and provoke at will if you seriously practice this.
In that way, in those dimensions known as the Tree of Life, again, the Tree of Life is a symbol of different levels of dimensions of nature that are psychological, spiritual, internal. And you can have those experiences in which your body is abandoned and you as a soul, in those planes, some people call it the astral plane, world of dreams―and then in that state, with profound clarity and awareness, you can call upon divinity. This is symbolized by Moses talking to God on Mount Sinai.
What is a mountain? It is a symbol of climbing that Tree of Life in meditation. A very difficult path, but you can reach the peak, those higher levels of consciousness in those states, and then you can call upon for help in those vivid, conscious, illuminated dreams, lucid dreams, people call it. In that way, you can get help from all the divinities of the stars.
If I am telling you this is because this is what I do regularly in my own practices. We receive help. And anyone can do this, because we all have a seed that can develop into that potential. Astrology relates with Kabbalah because when we receive that wisdom from any divinity, help for our physical life, we are performing Kabbalah, kabel, “to receive.” But also we can learn to have those experiences more regularly by working in alchemy, which is the science of The Perfect Matrimony, a book written by Samael Aun Weor, who is one of the founders of this tradition that we study along with many of the books that we have.
Astrology is not just the study of charts or memorizing complicated glyphs and numbers, which can have very interesting correlations to our life or not, but more profoundly, real astrology is when we develop our seed through these methods, these three sciences, so that we can receive help from the stars, literally, from heaven. Heaven is not a physical place, but a state of consciousness. You can awaken in the dream state, no longer projecting your dreams, your mind into that dimension, but you can see things as they are. It is not a vague or an amorphous dimension, but it is a material world just manifested by different levels or laws of nature. It's not physical or material like this physical plane. It's something different.
But that's real astrology. You can talk with the divinity of the stars. We have a book available called Practical Astrology with the different practices that you can use for each of the zodiacal signs during certain times of the month, where you can experience these things for yourself, receive help from those different influences.
Any other questions?
So if you are interested, I invite you to see our websites chicagognosis.org. You also can visit gnosticteachings.org. You'll find a lot of resources that teach this science in a very profound way. We have many courses available. The books that we have for sale here are also available online. You can also read every book, every chapter online. But if you want a hard copy, you can always purchase from here too.
Everything that we teach here is practical. You don't have to believe in any of it. We don't recommend that you believe in any of it, but in a state of neutrality, experiment and practice and see the results. And as you see results in yourself, that develops what we call genuine faith. People in these times confuse faith and belief. Faith is real knowledge born from experience. When you know from conscious experience that putting your hand on a hot stove burns you, you have faith that if you put your hand on a hot stove, you are going to get burned. It's a concrete experience. But even with those mystical experiences that all the saints of the different traditions taught, you can have that faith too, and you'll know from a state of lucidity and consciousness what those realities are, and then you don't the believe in anything. Belief doesn't change anyone. So again, you are also free to take some flyers and pamphlets if you are interested. We have the books available too, but I thank you all for coming.
We're continuing our discussion on meditation, particularly after having established serenity of mind and concentration in our psyche. Today, we're going to talk about the need to develop imagination, insight, otherwise known as clairvoyance.
It is important that we genuinely establish the preliminaries―as we were discussing―in terms of what we need to really meditate. Previously, we discussed the nine stages of concentration leading to calm abiding, a serene mind. However, serenity, by itself, is not enough. Instead, what we need is to develop spiritual perception into our inner psyche, understanding, through perfect visualization within our mind, within the subconscious, unconscious and infraconscious depths of our psyche.
As we were discussing in lieu of Buddhism, the Mahayana and Vajrayana teachings, today we are talking about insight, the capacity to perceive inside, in relation to Sufism and Islam, the Middle Eastern occultism, esotericism.
Today, we're going to elaborate on the need for imagination. All of us here deeply need the capacity to genuinely understand the sources of our conflicts, our problems of a psychological nature. As Buddha taught, mind precedes phenomena: we become what we think. However, having a stability of awareness is not enough; we also need the capacity to perceive in the internal worlds, which is known as firasah in Arabic and Sufism; or, as we denominate, spiritual insight.
So, we are going to explain what is spiritual insight, imagination, clairvoyance, and how we develop that. And, particularly, we're going to explain what is known as the three stages of initiation: imagination, inspiration and intuition―not only as taught by our Sheikh and Guru, Samael Aun Weor, but also by the Sufis―to really pinpoint and explain that this teaching has not been taught by one man alone. However, as Samael Aun Weor explained, in a very explicit manner, we're now going to unveil the teachings given within Sufi scripture, that support and validate his explanations.
As we've mentioned, by developing serenity, in combination with insight, we develop comprehension. It is this comprehension that we really need to develop on a moment to moment basis. Comprehension is not when we sit to meditate or to relax the body. Comprehension is a moment to moment awareness within our psyche, here and now. Particularly, through self-observation, remembering our Being, the presence of our Inner Lord―which in Arabic is Allah, "the God."
We find that the word for awareness, in Arabic, is muhadarah, from the Arabic, "Hudur" which means presence. As the Master Samael explains, many times, we need to not only develop self-observation of our psyche, observing our intellectual, emotional and motor-instinctual-sexual centers; we also really need to be aware of that presence of our Lord, inside. That is how we effectively develop serenity, calm abiding, but also insight. For, when the lake of the mind is completely serene and stable, having achieved calm abiding itself, the ninth degree of concentration, in Tibetan Buddhism, likewise can we perfectly reflect the imagery of the superior worlds, inside.
Dhū’l-Nūn Miṣrī, one of my favorite Sufi masters, explains the following:
"The key to success in worship lies in meditative reflection (fikrat)…whoever persists in such reflection in the heart will behold the invisible realm in the spirit."
If we want to experience the internal planes―the astral world, mental world, causal plane―it begins here. We often get letters from students who complain about not being able to astral travel, who do not see the internal planes when they physically sleep, or have not conversed face to face with the Being. The solution to this is very simple: develop meditative reflection, or as Master Samael Aun Weor explains, serene reflection. The Chinese for this is Mo Chao, "serene reflection." Serenity pertains to a mind that has developed a degree of concentration and stabilization, as we discussed. Reflection is the capacity to perceive, to visualize, to actually receive the images from the higher dimensions, in meditation.
As we explained previously, if we attain the ninth degree of concentration, known as calm abiding, shamatha, serenity of mind, we can perfectly reflect internal images and experience our Being, face to face.
Those who want to be successful in worship must develop this reflection, in the moment. If we sit to meditate, and we find that our mind is unclear, we don't perceive where our thoughts come from, what is our psyche in a given instant, if there is a lot of murkiness, we need to develop sharper insight, imagination, clairvoyance. This is a reflection of the consciousness inside.
"Whoever contemplates God through keeping watch over the thoughts which pass through his heart will be exalted by God in all of his outward deeds." ―Dhū’l-Nūn Miṣrī in ‘Aṭṭār: Tadhkirat, 154-155
If we want our actions and our meditative practice to really bear fruit, we have to remember that hudur, that presence, to have that intimacy and awe of divinity, moment by moment. The Sufis often talk about haybah, the awe of the presence of divinity. We have to really be aware of that force, every moment. As the Sufis say, and I believe it is taught in the Qur'an: if you do not see your Lord, your Lord sees you. He knows all of our thoughts, our emotions and our instinctual impulses, our will. Every action that we take, has to be in remembrance of that force, that presence, so that when we feel tempted to do actions that we know are wrong, we retract and we develop our discipline in our mind. That is how we develop meditative reflection, or as Samael Aun Weor states, serene reflection, Mo Chao, in his book Magic of the Runes. I am going to explain a quote that he gives, that coincides with the Sufi doctrine, that we're going to elaborate upon:
"The Chinese word “Mo” signifies silence or serenity, and the word “Chao” signifies to reflect or to observe.
“Consequently, Mo Chao can be translated as “serene reflection” or “serene observation.
“However, it is clear to comprehend that in pure Gnosticism, the terms serenity and reflection have much more profound meanings and therefore should be comprehended with special connotations.
“The sense of serenity transcends that which is normally understood as calmness or tranquility. It implies a superlative state which is beyond reasoning, desires, contradictions and words. It signifies a situation that is beyond mundane noise." ―Samael Aun Weor, Magic of the Runes
He is really talking about the ninth degree of concentration, in which we have perfect equipoise.
So, to review, we have the first degree, which is called "mental placement." In this level, we sit to practice, and we realize that we forget the object of our concentration; we do not have any memory. We sit for twenty minutes, then we realize that we have not focussed on the object. That is the first degree.
The second degree is "continual placement." By continuously placing our focus on the object of our concentration, we have some moments of focus and remembrance of the purpose of our practice. But, there is many periods of forgetfulness.
The third degree, "patch-like placement," we remember the object of concentration more than we forget it. It is patch-like, because, like placing patches on a cloth, it is sporadic; it is not perfectly continuous.
The fourth degree, "close placement," or "good fixation," is that we never forget that we are concentrating. This is necessary to really effectively meditate on the ego, to never forget what we're doing.
The fifth degree is "subduing the mind." Here, we are dealing with more subtle forms of excitement or agitation in the psyche, or forms of the lethargy in the mind.
The sixth degree, in which we go deeper, we are pacifying the mind itself. There are more subtle forms of distraction which we need to observe as they arise.
The seventh degree is fully pacifying the mind, which is very important to establish. At this point, we see distractions before they even arise in the psyche, thoughts before they even emerge. This is a very profound state, which is deepened by vigilance, introspection, murāqabah in Arabic.
The eighth degree, "one-pointed concentration" is when there are no distractions; the mind is serene. However, at this level, it takes effort to maintain that state, so it is not perfect.
The ninth degree is calm abiding itself: there is no effort needed to maintain a perfectly serene mind. The lake of the mind has reached complete stillness. We find that there is no disturbance, and it takes no effort to maintain that state. In fact, to exert any effort in that type of consciousness is to lose the experience. Instead, we want to simply to be, to become familiar with that state.
When Samael Aun Weor says this is state beyond mundane noise, he is really talking about the eighth and ninth degrees of concentration, where there is no thought, and in which we have perfect silence.
He continues, in discussing insight:
"The sense of reflection in itself is beyond what is always understood as contemplation of a problem or idea. Here this word does not imply mental activity or contemplative thought, but rather a type of objective consciousness, clear and reflective, always illuminated within its own experience.
“Therefore, serenity signifies the serenity of no thought (calm abiding, shamatha), and reflection signifies intense and clear consciousness.
“Serene reflection is the clear consciousness within the tranquility of no thought.
“When perfect serenity reigns, true, profound illumination is achieved." ―Samael Aun Weor, Magic of the Runes
This is highly emphasized by the Sufi masters; specifically, Al-Qushayri in his Al-Risalah: Principles of Sufism, wherein he describes the necessity to establish the capacity to not think:
"It is said, “Silence for the common people is with their tongues…”
Meaning, vulgar people who do not practice esoteric discipline.
"Silence for the gnostics is with their hearts, and silence for lovers is with restraining the stray thoughts that come to their innermost beings.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
As we're going to explain, this faculty or capacity to strive against one’s thoughts, to overcome them in the moment, to see where they originate from and to transcend that state is known as "striving," in Arabic, mujahadah, which is where we get the word Jihad. People translate this mistakenly as "Holy War." In Arabic, there is many words for holy war, and Jihad does not mean that, originally; it means striving.
We need to strive against our thoughts, precisely in order to develop that silence, that serenity. Once we have perfect serenity, then illumination comes; when the Being can express in us and teach us within the internal worlds, and in meditation.
Question: When you get to that silence, you said that the reflections come. But, you're not concentrating on anything like a candle flame at that point, right?
Instructor: In that state, you want to be. We want to be familiar with the presence of your Being, but, also, to be open. A simple practice is, when you reach serenity, you open your mind, and wait for the illumination. And, when we least expect it, that insight comes in a flash. We are going to explain more about that.
We have included an image of a Sufi in prayer, who has got japa beads. Japa is mantra recitation. To help us develop serenity, the practitioners of Islam, the Sufis, as well the Buddhist and Hindus would use prayer beads. For every bead, they would pronounce a mantra in the mind, to develop that serenity. Counting bead to bead, reciting a mantra, repeatedly. All throughout the day, so that the mind stabilizes.
It is with prayer, in this moment, that we are connecting with our inner God. If we are not aware of Him, and that psychological flavor, in our states, we are asleep.
States, Stations, and the Two Types of Initiates in Sufi Kabbalah
We're going to elaborate on insight, perception, imagination or clairvoyance. In order to explain insight, as taught within Sufism, it is necessary to explain some Sufi terms, which are technical, and relate to the path of meditation itself.
We have, what are known as "states," aḥwāl in Arabic, and "stations," maqāmāt. A state is something, as the Sufis explain, given to us by God; it is an insight, an inspiration or state of Being, given to us by divinity, in the moment. Stations are different: stations are qualities or virtues in our consciousness that we develop by our work, through striving, Jihad, mujahadah.
It is important to remember this distinction. Maqāmāt, stations, are sometimes translated as "initiations." So, initiation is gained by striving, through work, but insight, experiences of the Being, samadhi, out of body experiences, comprehension, aḥwāl, are states given to us by the Being, by Allah, may He be praised and exalted―our Innermost.
To explain this topic even further, how insight pertains to states, aḥwāl, given to us by divinity, we find two types of men or women, human beings, mentioned in a Sufi scripture, called Kashf-ul-Mahjoob, Revelation of the Mystery, a Persian text. It is important to understand that, as Samael Aun Weor explained, the best of Sufism came from Persia.
So, this is a seminal Persian text, which explains that there is these two men, the man of striving, Al-Ihsan Al-Mujahadah, the man of Jihad―then there is the man of contemplation, Al-Ihsan Al-Mushahadah. The word mushahadah, contemplation, means "witnessing, to perceive, to experience." This is where we get the Muslim declaration of faith, the Shahada, which many in the public, exoteric Muslims pronounce:
“Lā ʾilāha ʾillā llāh muḥammadun rasūlu llāh”
“There is no god but God. Muhammad is the messenger of God.”
What does it really mean to bear witness? Literally millions of Muslims believe that by pronouncing this prayer, one has entered into the faith. But, that is not the meaning. The real meaning is that, to bear witness of divinity, is to experience divinity, in meditation, through contemplation, to have insight, to have clairvoyance, very awakened―to the point where, as a soul, the spark of the consciousness is absorbed within Allah, the Being, who is glorified by our cooperation, through Him.
The man of striving is something that we are trying to develop in this moment. To strive, we need effort, in order to develop concentration, as we were explaining before. To develop concentration is the path of striving. But, when you get to the highest peaks of concentration, the ninth degree, establishing calm abiding, you do not need effort. That is when effort ends.
We state that, that natural state of mind, in which the lake of consciousness is serene, is the state of Tiphereth in Kabbalah, the human soul. Purest effort is no effort. At that point, we do not need striving; we no longer need Jihad at that point, to control the mind. The mind is already serene. Now, you need to enter into contemplation, imagination, mushahadah.
These two types of men also relate to Kabbalah. We find that the man of striving is precisely the Bodhisattva, the human soul, who is really working in the path of spiritual warfare, against animal desire, Al-Nafs in Arabic, the negative selves.
Tiphereth, dressed with the lower bodies―Netzach, the mind; Hod, the emotional body; Yesod, the vital body; Malkuth, the physical body; and the solar garment of the initiates, the masters, the Causal body―have been built in Alchemy. Alchemy itself is a path of striving, but also contemplation, mushahadah, witnessing, to experience the divine.
It is important to remember that, what is interesting in Sufism, particularly in the text that I mentioned, the Sufis would often wear wool garments. The word Sufi is even believed to come from the word suf, meaning "wool, pure garments." We know that wool comes from the lamb, and the lamb is the symbol of Christ, divinity. So, what are these wool garments that we need to wear, through Jihad, striving in meditation? The solar bodies, which we have to create in a matrimony.
The man of striving is dressed with these garments, by working in the perfect matrimony. But, the man of contemplation is the Being, we could say, in a manner of speaking―the man of witnessing, because the one who really witnesses is divinity, as we will explain more about.
Divinity in Kabbalah is composed of Kether-Chokmah-Binah, which are translated as Father, Son and Holy Spirit in Christian terms. This is not three separate persons, as the Christians mistakenly believe, but three forces in one. This is perfectly in line with the Muslim doctrine of Tawhid, the unity of Allah. Allah is that light of the Christ, which is three forces in one, but also the Spirit, the Innermost, the Being, Chesed in Kabbalah, is part of divinity, dressed with his Divine Soul, Geburah. That is the Being, those five Sephiroth above; that is the man of witnessing, the one who really experiences. The Being needs to know Himself, as we teach, through His soul.
There is a famous mantra in Sufism, "Allah Hu Allah" which they recite many times. Allah, we say, is the triunity, the three primary forces―Kether-Chokmah-Binah―and Hu is the Spirit. In Sanskrit, we find the word Hum, meaning the Innermost. In the mantra Allah Hu, we refer to the Trinity and the Spirit, which are not separate forces, but one integral entity, aligning with Tawhid. Not entering into blasphemy, as many Muslims would argue, calling it shirk: to say that the unity of God can be broken. But, we are not speaking about a multiplicity, but one light.
In this image, we see Muhammad, peace and blessings be upon him, as a great master, who is illuminated by fire. Surrounded by his disciples, and the Angel Gibril, or Gabriel. This Angel is holding in his hands, the celestial Jerusalem, or Darusalam in Arabic, the city of peace. The Prophet Muhammad perfectly demonstrated the path of striving, in himself. He is a great master who here is demonstrating with his actions his perfect clairvoyance, his perfect perception, his perfect witnessing of divinity. Notice, his disciples, who are not surrounded by halos of flame, only look at Prophet Muhammad, but only Muhammad can see Gibril above. Muhammad, in the terms of Samael Aun Weor, and in Sanskrit, is a Turiya, a being that has perfect clairvoyance, perfect vision, insight. He sees both the superior worlds and the inferior worlds, the physical plane, at the same time with no confusion.
Question: Is in Daath, where you can see both worlds? That is the link between the superior and inferior worlds?
Instructor: Yes, because in Daath is precisely how the man of striving, in Alchemy, becomes a man of contemplation, a perfected being. That is how we cross the abyss.
Muhammad, as Turiya, perfectly enlightened one, is the only one who sees Gabriel there, with the Holy City. This explains how, in Buddhist doctrine, the fact that a perfectly awakened Buddha, a master, sees both the alternate truths of existence: the absolute nature of all things, the void or space, Allah, and the physical world, the conventional truth, phenomenal existence. Such a person sees both the noumena and phenomena, at the same time.
Audience: Is there a relationship to that with Janus, the Roman God who saw both ways?
Instructor: That relates, because Janus has two heads, and sees the superior and the inferior at the same time.
In Buddhist terms, we could say that Prophet Muhammad, as the man of striving, is a manifestation Buddha, as Samael Aun Weor explains in his books; the Bodhisattva, the terrestrial person. Then, the Being, represented by the Holy City, and even Gibril, the Holy Ghost, as is mentioned in the Qur'an, is the superior, the man of contemplation.
What is important to know, is that he is giving his insight to his disciples; he sees the Being in all things, the heavenly city, Darusalam, the heavenly Jerusalem mentioned in Revelation, is the superior worlds. At our level, it can refer to the psychological country, that we have to navigate. But, in the superior worlds, we have the perfectly developed master, represented by this city. So, the nature of insight is the substance of this truth.
"Abu Said al-Kharraz said, “One who sees with the light of spiritual insight, sees with the light of the Truth. The very substance of his knowledge comes from God, unmixed with either negligence or forgetfulness.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is a very elevated state of clairvoyance, which we are going to explain as supra-consciousness.
If we look in our mind, if we perceive internally, we often find that we may have periods of forgetfulness or negligence in our concentration. So, it is not perfected yet. The fact that, the type of clairvoyance, "clear vision" in French, insight, perception is unmixed with either negligence or forgetfulness, is the clairvoyance of masters, perfectly developed.
Audience: How does that relate to intuition then?
Instructor: We are going to explain that. Intuition, we say, is the capacity to know something immediately. That relates to imagination. We are going to talk about that in detail.
"Indeed, it is a judgment of Truth flowing from the tongue of a servant.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is a type of perception into the nature of mind; not only in himself, but, Muhammad sees the minds of his disciples, and is able to speak the truth. So, our clairvoyance is developed precisely by how we control our tongue: what we speak, what we say, what we produce in life. If we speak truthfully, and we are honest, our Satyam in Sanskrit, is the ethical discipline that trains the mind, so that, when the mind is serene, when we don't pronounce lies, or evil things, we have more serenity in our consciousness, so that imagery, that insight, comes more directly.
"Abu Said’s expression “looking with the light of the Truth” means seeing by a light with which the Truth has favored him." ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is aḥwāl, states. We strive to concentrate, and then, when we reach the peak, no effort is needed. Then, insight comes to us, as a grace. Samael Aun Weor explained that: that insight, intuition, understanding, comes immediately when we are not seeking it, but when we are just open, when we are no longer striving. At that point, we have reached the threshold of entering into the states of being of a man of contemplation, of witnessing, mushahadah.
"Al-Wasiti said, “Spiritual insight means the rays of light that gleam in hearts and the solid establishment of a spiritual knowledge that conveys secrets of the invisible realm from one hidden place to another. Thus the possessor of insight witnesses things in the way that the Truth brings him to witness them…” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Meaning, that state is given to us, directly, without our effort. The insight comes from the Being. All we need to do is receive that.
"…and he speaks what is in people’s minds.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Now, one thing I want to mention is that, states are given to us by divinity. But, not only by our own divinity, but also other divinities. This is known in Sufism as Barakah, blessings. We call this in Gnosticism, borrowed light. So, by invoking a master, who is really developed, self-realized, that individual Monad or Being can give us experiences that are beyond our normal capacity of consciousness; things that we cannot experience on our own. Sometimes, the masters, especially in the beginning of our studies, give us light, experiences in the internal planes, that we could not have developed on our own. They are given to us as a grace, so that, as a witness, Shahid, we see the truth of divinity.
It comes into my mind, an experience that I had in the astral plane, where I invoked Master Samael. He explains in his book Igneous Rose the following:
"Every Master expresses himself through his disciples."
Personally, my affinity with Master Samael... I really love my Guru. I invoke him whenever I need him. I remember in the astral plane, I was becoming conscious, and I realized that I was being attacked. Someone was trying to knock me asleep, hitting me, punching me, pushing my consciousness... it was a type of psychological pressure that was pushing me into oblivion. So, I invoked Samael Aun Weor, in the name of Christ, by the power of Christ, by the majesty of Christ. And, instead of appearing, to stop the fight―there was a black magician who was attacking me―I suddenly had a perception that was expansive, where my awareness was illuminated, and I was seeing myself from the third person perspective. I was confronted by an Asian man in a black tunic, who was a sorcerer of the left hand path, and he was attacking me. Astrally, we were fighting, punching and kicking. Meanwhile, the presence of Samael was in my mind, in my heart, and I saw myself as if I was watching a video game. What is interesting, is that he did not stop the fight; he showed me what I needed to do to defend myself.
A good teacher does not give everything, but forces you to really develop yourself. Samael is very demanding in that way. So, I was fighting, third person, and I was having a lot of awareness in that state. Sadly, I got so identified with the experiences, while kicking, I kicked so hard that I physically acted that way, and I woke myself up―my leg flew up in the air, and I woke up; I lost the experience. But, the thing is, that was a form of barakah―that was a state I could not have achieved on my own. But, Samael, being the God of war, wanted to train me: this is what we need to do. So, he gave me that light, to see what was happening, and to learn to defend myself.
We also talk about borrowed states or borrowed light, aḥwāl, in relation to Vajrayana Buddhism. In Vajrayana teachings, the teachings of the diamond vehicle or indestructible vehicle of Tantra, we find that certain practitioners of sexual Alchemy envision themselves as a deity, or meditate through devotion on a Buddha. The most powerful form of prayer that we know is a matrimony, when sexually united. This is because, man is El in Hebrew, God; woman is Goddess Eloah. Man and woman united in Alchemy is Elohim, a unity, Tawhid in Arabic, the unity of Allah.
When a man and woman are practicing Alchemy, the best thing is to invoke a master, but especially Samael, who governs the sexual force, in order to raise that energy inward and upward, and to visualize oneself as him, as that Martian force that is in sex, to raise it to the mind. We know that Samael, as the Angel of War, governs two astrological signs: Aries in the brain, the mind, and Scorpio in sex. So, he is the power of the serpent, that we can train in a matrimony, to perform real Deity Yoga. So, he can really help us in that way.
The important thing is that aḥwāl is given to us, as a grace. Stations, then, we have to develop, on our own. That is why certain masters make us struggle, to strive and fail many times, in order to learn from our mistakes, so that, really, our comprehension is solid.
Audience: What you're saying is, you really have to strive to become religious?
Instructor: Exactly. As the Sufis teach, you cannot have contemplation, witnessing, without having striven in meditation to concentrate. Then, when you have achieved perfect concentration, then, witnessing comes naturally.
Master Samael emphasizes this point in Igneous Rose:
"Those who want to enter into the wisdom of the fire must overcome the process of reasoning and cultivate the ardent faculties of the mind.
“We must only extract the golden fruit from reasoning." ―Samael Aun Weor, Igneous Rose
We do this moment by moment. We have to comprehend the mind instant by instant; that is how we develop our capacities, fully.
"The golden fruit of reasoning is comprehension.
“Comprehension and imagination must replace reasoning." ―Samael Aun Weor, Igneous Rose
What is this comprehension? It is the result of having stable mind, serene mind. Then, imagination comes to us as a result of developing our perceptive faculties, our fikrat, meditative reflection.
"Imagination and comprehension are the foundation of the superior faculties of the understanding.
“In order to enter the knowledge of the superior worlds, it is necessary to acquire the superior faculties of the mind." ―Samael Aun Weor, Igneous Rose
We talked about this concentration and imagination, and how they produce in us genuine knowledge of the superior worlds. We gain comprehension as a result of stabilizing our mind, but, that comprehension is only really fulfilled more directly when we have insight, in combination with that. Stability and insight is what is necessary. We achieve that by working with the fire.
Here, we see the Sanskrit letters for Aum, for God, on this Buddha. It is important to remember that a Buddha, or an Angel, has attained complete cognizance by working with INRI, the sexual fire, or Allah, which is the same fire, the light of the Lord.
We're going to talk about the different qualities of insight, imagination.
What is interesting for me, is that we have we have an image of the Buddha, with a hand up and hand down. This signifies a perfectly awakened Master; one who has a fully developed budh, cognizance inside, who sees both the superior and the inferior. The hand that sees the higher dimensions and the lower dimensions, at the same time.
What is also interesting, is that we have a swastika on the chest of this Buddha, which is a symbol of Tantra. The Nordic Rune Gibor is the sexual cross of man and woman, the vertical phallus, the horizontal uterus, and the energies in motion. It also signifies the chakras that are fully illuminated, especially the chakra Ajna, the third eye of clairvoyance, that is fully strengthened, awakened, when we work with sexual magic.
Now, the thing is, this is the very same image as the image of the Prophet Muhammad, because this Buddha represents Gibril, Gibor-Ra-El: the Rune Gibor of El, the Buddha. El is the Spirit.
Audience: You said Jibril is Gabriel?
Instructor: Yes. Jibril in Arabic, Gabriel in Hebrew, and Gibor-Ra-El: the cross of Ra, the Solar God, the Christ, that inoculates the Spirit, El. Like we say in the prayer to the Solar Logos, "Come unto us and penetrate us, enlighten us, go through us, and awake within our Being (El, the Buddha) all of those marvelous substances, that are as much a part of thee, as a part of me."
So, this is Gabriel, as represented in Buddhism, the Angel or Buddha of the cross. Through that power, we see both heaven and hell, simultaneously, if we work with that perception in us.
Positive and Negative Clairvoyance
There are two forms of clairvoyance. It is important to note that clairvoyance is a term given by French initiates, in order to confuse people. The term clairvoyance was misappropriated to make people think that only a select few people had this faculty. Meanwhile, clairvoyance as a technical term, meaning "clear vision," simply is imagination, the capacity to visualize in the mind. That is clairvoyance, but people think that this is some type of supra-normal thing, that only a handful of people have. Really, everyone has that capacity inside.
We talk about this in terms of imagination; the capacity to perceive imagery. The thing is, there are two kinds of imagination: objective and subjective. Objective imagination is liberated, free of obscuration, of ego, of defect, of blemish, of filter. It is to see the reality in itself, reflected by conscious and, more importantly, supra-conscious clairvoyance. Subjective clairvoyance or imagination is perceptions that are filtered through the ego. This is very common in most of humanity. We were discussing earlier about the writings of Edgar Allan Poe, who was very clairvoyant; he saw demons in people and was writing about it, because he was morbidly fascinated. He was an alcoholic, and alcohol stimulates the negative perceptions of the psyche, as well as other, certain drugs, psychedelics, LSD, marijuana especially too. Now, those types of perception are in the mind, in the ego, defects. So, subjective clairvoyance is like being an animal, seeing in the dark; it is perception, but within the mind. This is something that we all can verify through our own experience, and we will give some examples.
Subconsciousness, unconsciousness and infraconsciousness pertain to filtered perception; meaning, subjective states, which have no reality. This is different from aḥwāl in Sufism. Aḥwāl, as superior states, really come to us as a result of consciousness, and more importantly, supra-consciousness. We will explain each in depth.
Conscious clairvoyance is, as Samael Aun Weor explains, only developed in those who awaken in the internal planes; he is clear about this in The Major Mysteries. Now, conscious clairvoyance is the capacity to see the mind as it is. In our beginning state, when we are becoming athletes in meditation and self-observation, we see egos and our perception becomes more clarified, as a result of strengthening that skill. We see egos take on shapes, qualities; we sense the mind as it is, and begin to see the mind, in the beginning state, as it is. Even deeper, if we go into the astral plane, you see your egos as very crazy creatures that are impossible to describe. Unless you look at a painting by Hieronymus Bosch... He was a great gnostic master, with supra-consciousness, who was illustrating the mind. You see a landscape with all these animal figures, in the Temptation of St. Anthony specifically, where St. Anthony is praying towards Christ in the temple, and there are all these defects surrounding him. I suggest you look at this image.
That happens to anyone that begins this path, to develop conscious clairvoyance. We begin to see the mind for what it is. This is the state of Dianoia, in Greek. Dianoia means "revision of beliefs, cultural, intellectual synthesis, awakened consciousness, spiritual culture, insight." When we begin to separate from the mind itself, we are developing conscious clairvoyance; we see the mind for what it is, in degrees. There are levels of light that we need to develop.
In order to develop conscious clairvoyance, as Samael Aun Weor explains, we need logical thoughts and exact concept. Specifically, this means that, when we are studying our mind in meditation, but also, more importantly, out of the body, we need to be very analytical about what we see. We need to be scientific, because the images that we perceive in the internal planes are symbolic. It is important to have a very good knowledge of scripture, and a lot of intuition to interpret what we see. Otherwise, we make mistakes, judgements about ourselves or other people, which we are going to talk about.
Logical thought is when we have an experience in the internal places; it has to coincide with physical facts, as the Master Samael explains in Sexology, the Basis of Endocrinology and Criminology: the superior has to agree with the inferior. So, if we have a dream or vision out of the body, that tells us about something in relation to our physical experience in life, that is when we know that it is authentic. Experiences in the internal planes given to us by our Being, or by the masters, signifies that there is a relationship there; there is no difference.
This morning, I had an experience that was very strange. I found myself in my garage, having a garage sale. And, there were people who were just taking things, taking my money, or paying me with nickels and dimes and not giving me everything I needed. They were laughing at me, and mocking me. And I was thinking, this is very strange; I didn’t know where this experience was coming from. I woke, and I thought, this is probably just my mind tricking me. But, I reflected and I realize, there were certain at my last job, recently, who were very manipulative, who were trying to take advantage of me. And, I realized, "Ah, my Being is showing me how people are trying to manipulate me, and were abusing me even." The physical experience has to coincide the internal facts, and the internal experience has to verify with the physical facts. There can't be a separation: if we experience something internally, but the physical circumstances don't really explain the vision, then, we have to discard it as subjective. But, if it tells us something about what is going on in our life, it is very applicable, then that gives us faith. So, this is conscious; this means that we're analyzing logically, but we see in the internal worlds, and also in meditation, and also in our daily experiences. It is integral―there is nothing separate.
On the other hand, subconscious clairvoyance relates to memory. This is "sub," beneath our awareness. We have a lot of experiences in our mind, in our memories, that are particularly subjective; such as traumas, difficult experiences in life. For instance, a woman who is betrayed by her father, or her father committed adultery, and later that daughter, having had this experience, gets involved with a man, in a relationship, then projects her visions of her father onto that man, and has a lot of fear and jealousy, or difficulties in relating to her future husband, as an example. This creates all sorts of problems, because that man may be very virtuous and honest, but, this woman believes her partner to be possibly an adulterer or cheating on her. So, this is subconscious. People like this are not even aware, but they are projecting their memories onto the screen of life, their traumas and past experiences.
We say that subconscious clairvoyance relates to three factors: genotype, phenotype and paratype. These are technical terms that Samael explains in Sexology, the Basis of Endocrinology and Criminology. I really recommend that you read that book and memorize it: it is very important. Genotype relates to our genes, our karma, our inheritance; such as, our language, our culture, the things that we absorb from our environment. These are things that are in our blood: habits, tendencies, illnesses that we may have, things that are genetic. These things reflect a type of psychology that institutes such results in our current existence. So, the body that we have is born from our previous actions. But, also, subconsciousness relates to many genotypic factors, such as, people’s attachment to culture, believing that their religion is better than others, their language is better than others, only liking certain foods and rejecting other cultural dishes, things like that. Things that seem simple like that, that is subconscious, because it is beneath one’s awareness, and these are things that relate a lot to our inheritance in life.
Likewise, we have phenotype, which is our education, what we learn in school. Oftentimes, this shapes the ways that we see the world; our high school, middle-school, preschool, these experiences shape our personality and how we are going to go through life, the kind of attitudes that we have. These are subconscious, because they are absorbed from others.
Lastly, we have paratype; meaning, circumstances. So, even though we have our genes and our education, certain circumstances in our life can really shape who we are and strengthen subconscious perceptions in us, very much; such as traumas, as I mentioned. This is very well known in psychology, where individuals who were abused sexually may not even remember what happened. But, later, when they talk with a psychologist, and they go through memory recall, then they remember those experiences, because they had blocked them out of their awareness. That is subconscious clairvoyance. And, the fact that it is re-surging means that they're becoming more aware of that state.
Now, unconsciousness is different; it is more profound, more submerged within what we could call animality, egotistical desires in the mind. Samael Aun Weor explains that 100% of homicides are a result of unconscious clairvoyance. To be in a state in which one lacks sympathy for another human being is very unconscious. To lack that connection with others, compassion with others, is to be in a very profound state even beneath subconsciousness. Also, many times we watch television or even being at a grocery store, there are magazine trays or counters with all sorts of paraphernalia, such as showing very lustful images of men and women, celebrities, and those images, if we're not careful about what we see, and how we transform the images as they enter into our mind, many times continue to exist as entities, egos that we create, as a result of our unconsciousness.
Samael explains that unconscious clairvoyance is a result of lustful dreams. So, if one is in the astral plane, and one is fornicating with an entity―a man or a woman―then, that is really unconscious clairvoyance. That is the cause of nocturnal pollutions, seminal emissions. As we're going to explain, that is remedied through being aware of what we eat, psychologically speaking, what impressions we take in.
It comes to my mind, the experience that one missionary had, who was walking in a grocery store, alluding to where he saw an image of a woman in a magazine that was very provocative. He immediately turned away. That night, he was fighting with this lustful succubi, this demon he created in his mind, that he saw in just one instant. Not even a fraction of a second. So, we are constantly receiving impressions from the world, but transforming them unconsciously, and then they become desires in the mind, the mental plane, which the devotees fornicate with. So, murder and fornication really are two aspects of that.
Infraconsciousness is the most submerged level of the psyche. It pertains to experiences such as nightmares, experiences of horror; like visions that Edgar Allen Poe had, describing murder, demons and all sorts of vile things, these pertain to his infraconscious which was very awakened. This is not to say that the nightmares, entities, demons and experiences that one has in dreams are not real. In fact, they have reality in our mind. In that state, one is aware of what is going on the very lower depths of the psyche.
Infraconsciousness has two polarities: prostitution and thievery. The two most infraconscious type individuals are those who are prostitutes, and also those who steal. Stealing creates a lot of disorder in communities; they think that no harm will come from stealing from someone who is rich, but that has consequences, not only in the community, but also in the mind. But, there are two polarities there, thievery and prostitution, in which the mind, the infraconsciousness relates to very sadistic sexual states, not just homosexuality and lesbianism, but extreme forms of sexual perversion, pertaining to those types of perceptions, or nightmares.
We want to become conscious of these elements in us, and, as we learn to become conscious of these subjective states and eliminate them, we really march on the path towards supra-consciousness.
Audience: These are what in psychopathology they talk about. And the techniques to get rid of them, or at least do something about them relate to spirituality. And that, once you realize these things exist, to do something about it; meditation techniques, etc. I just thought I'd mentioned that.
Instructor: To really know this in depth, study Sexology, the Basis of Endocrinology and Criminology by Samael Aun Weor. He talks about how the criminal justice system is a result of failing to really develop conscious clairvoyant psychiatrists, and also teaching delinquents how to remove these subjective forms of perception inside, by teaching them the best of yoga, Rosicrucianism, meditation, Gnosticism―teaching them the best of religion.
Now, Samael explains that the penal justice system goes hand in hand with clairvoyance, because, as the Sufis said, it is a word of justice that flows from the tongue of the servant. So, by developing clairvoyance, we become just people, and in that way, we can help individuals who killed, murdered, stole, because they felt they had to, as a result of their subjective impetus, that they're not even aware of.
Audience: These are all forms of clairvoyance though?
Instructor: Yes. We're talking about these lower three―filtered, conditioned by ego. These are forms of perception in the mind, the ego. Conscious clairvoyance, and super conscious clairvoyance pertain to states without ego, which are more purified.
Now, in relation to supra-consciousness, we find that this pertains to the level of prophets who have no ego, Turiya; Buddhas or prophets like Muhammad, who could see both the superior and inferior worlds at the same time.
The best way to explain supra-consciousness, for me, is to talk about a teaching in Advaita or Vedanta in Hinduism, the doctrine of oneness. There was a teaching given by Sivananda called Satcitananda, or "truth, knowledge and bliss absolute."
Sat is truth. So, when we do the rune Man, invoking the Lord Christ, by saying “Ommmm Tat Sat,” we are invoking the truth, the Absolute, which in Arabic is Allah, may He be exalted. We perform this by doing runes, circulating those forces to return back to Him. Tat relates to the Hebrew word ת Tav, which is the middle letter that you find in the word כֶּתֶר Kether, which is the truth. So, we say that the Father, the Lord who is in secret, is the truth, Allah is the truth, حقّ Haqq in Arabic which is one of the beautiful names in Arabic of Allah. Sat also means truth in Sanskrit, in Hinduism.
Audience: You mentioned Tav, isn't that the material plane, that has to do with the oracle of the world, Tau?
Instructor: ת Tav is the last letter of the Hebrew alphabet; it is the seal, the covenant, the truth, the perfection which we seek, after we have passed beyond the man of striving, when we become a man of contemplation, which is perfection in those degrees. This is pertaining to the Three Mountains, as we will explain at another time.
But, ת Tav relates with Satcitananda, which again is truth, knowledge and bliss; or, you could say, "the one who knows," and the act of knowledge. Or, to put it into Samael Aun Weor's terms, we have Chesed-Geburah-Tiphereth, Sat-cit-ananda. Sat is the Innermost, the truth, the Being, Hu, the Spirit of Rūḥ in Arabic. Cit is the one who cognizes or knows; this is the Divine Soul, Geburah. Then, bliss, when the human soul, Tiphereth is united with that the Monad―the Spirit and the Divine Soul―then you have happiness. That is one form of Satcitananda, at a certain level.
You also find Satcitananda in the higher Trinity: Kether-Chokmah-Binah. Kether is also Sat, the truth; Cit, the one who develops knowledge, the one who sees or perceives, is Chokmah, Christ, because wisdom means "the power to perceive," it is the one who gains knowledge' then, we find bliss absolute is the Holy Ghost, Binah, because, when man and woman are sexually united, they're working with the Holy Ghost, and that is bliss. The way that we attain to supra-consciousness, as Samael explained, is through Alchemy and meditation.
Audience: Binah is feminine right?
Instructor: It is actually masculine and feminine.
Audience: What about the Kundalini?
Instructor: We say that the Kundalini is a feminine force. But, it also relates to Chokmah, the Son of Man, within the initiate. But also with the Holy Ghost, as Shiva-Shakti, in Hinduism. Shiva is the masculine aspect of the Holy Ghost; Shakti is the feminine aspect. So, it is dual, as represented in Hebrew as Jehovah-Elohim, Iod-Havah, man-woman, God and Goddess.
Audience: So, in our society, I feel like we use the word imagination in a different way, and it is always really confused me. Basically, the way our psyche uses imagination, is not imagination at all, right?
Audience: Because, when I think of imagination, I think of, picture yourself walking across a bridge; and I've always really been confused with imagination and intuition being used together, but really that would be visualization, not imagination, right?
Instructor: People think that imagination is fantasy. But, in Gnostic terms, fantasy is subconsciousness, unconsciousness, infraconsciousness. The objective form of perception, to really know something, is conscious clairvoyance; even more, supra-consciousness.
Supra-consciousness is a state of consciousness in which the soul is absorbed by the Being, in which the one who knows is the Being, through you, when there is no you.
Audience: What about laying in bed at night, and picturing the Egyptian pyramids, while vocalizing? Is that imagination?
Instructor: Conscious clairvoyance is when you willingly imagine something such as the pyramids or an object of concentration; you are visualizing something concretely. Conscious clairvoyance is something you distinguish through practice, and you may find that you have certain degrees of clarity and insight, but really, any dream in the internal planes is conscious clairvoyance: when you awake, and you realize that you're in the astral plane―that is being conscious. That is the genuine type of conscious clairvoyance that we need. That develops in us, the more that we eliminate ego, through meditation.
Audience: And that is on another plane, you said?
Instructor: And that is really the only place that we can verify that we're developing consciousness, because that demonstrates that physically we are working and internally we are seeing on another level: we're unveiling the mind.
Audience: So, is that subjective, even when you're aware?
Instructor: It can be, because conscious clairvoyance is not perfected yet. Conscious clairvoyance has many degrees. Sometimes, we find that we may have an experience where the mind takes over, and that subconscious clairvoyance absorbs our attention, and we get lost in dreams.
Conscious clairvoyance is between the heights of heaven and really on the threshold above hell. And, depending on what we do with our perception, being mindful of our Being, we can either ascend higher or many times we identify with the mind, and we start projecting dreams.
Dreams pertain to the subconsciousness, unconsciousness and the infraconsciousness. We find that, you may be awake in the astral plane, but suddenly, you start thinking about other things, seeing other things, and begin to project.
Audience: So, subjective clairvoyance has to do with projections of the ego?
Instructor: Yes. Whereas, conscious clairvoyance is when you receive impressions objectively; there is no interference.
Audience: So, your Being gives you the conscious and supra-conscious...
Instructor: Supra-consciousness? Yes. Conscious clairvoyance, we have to learn to develop on our own. This is the path of striving to perfect our conscious clairvoyance. But also, to develop that perfect witnessing, we could say, we need to really rely on the Being. Now, aḥwāl, superior states that I have been mentioning to you, really pertains to supra-consciousness, in which there is no ego present: the soul is united with the Being, and there is only God.
So, the one who knows is God; the one who is knowing himself is the Lord; and the one who acts as cognizance at the same time is the Being. We are also part of that, we are witnessing the Lord, through the Lord. The Sufis say, "I know my Lord through my Lord."
It is really only the Being that can know himself; this is a very distinct, theological teaching given by Al-Sheikh Al-Akbar, the greatest Sufi Master, Ibn Arabi. He taught in his book, Treatise on the One Alone, Kitab Al-Ahadiyyah, that the only one that can know himself is the Lord. This is an important distinction, because the ego cannot enter there. However, the soul united, is one with the Lord, and the Being is reflected like a mirror of the soul, perfectly reflecting His image, so He contemplates His beauty.
It comes to my mind, the highest form of Satcitananda. We talk about Chesed-Geburah-Tiphereth, one trinity of the Being, truth, knowledge and bliss. Also, Kether-Chokmah-Binah, Father-Son-Holy Ghost, but, there is also Satcitananda in the Ain Soph, within the origin of who we are.
The Ain Soph is that supra-atomic star mentioned by Samael Aun Weor, that is a primordial atom from the Absolute, which is pure light, and always has been, and is inside of us. Sat is that Ain Soph, that truth. Cit is when Ain Soph has acquired cognizance of Himself. Bliss is Him contemplating Himself, through the soul. He needs the soul to be united with Him, because the soul is one with the Being. But, the problem is that we have ego. But, we can temporarily experience supra-consciousness in the Ain Soph if the Lord really wants that for the soul, if we deserve it.
You can have a samadhi, where if you meditate on the chakra Sahasrara, the crown chakra, you can project yourself in your church of Laodicea, the crown of omniscience, which is the halo of the saints, that unites with That, if that is what He wills. Then, He knows Himself, because only the Lord can know Himself.
So, when you are united with the Being, who is left? That is a philosophic question that many people have discussed for a long time, but the one who understands Himself is God, through His soul. This is known as Nirvikalpa Samadhi, the highest Samadhi. That is a form of Satcitananda; in Sufism, we call that Madhkur, Dhakir, and Dhikr: the Invoked, the Invoker and the Invocation. Dhikr, remembrance of God can mean an invocation, to really remember that presence, through a mantra, through meditation specifically.
Insight, Certainty, and Comprehension in Meditation
We included an image of a minaret, because this is what is used in mosques throughout the world to announce call to prayer, known as Adhan. They pray five times a day. We need to pray every moment. But, the meaning of the Muslim praying five times, is to maintain continual remembrance of the Being; this is the esoteric explanation of the custom. But, a minaret is a tower, meaning our brain, our pineal gland and pituitary gland, which relate to clairvoyance and omniscience. The chakra Ajna relates to the pituitary gland, the third eye, which is represented by the minaret. The Muslims cry, sing in Arabic, "Allāhu ʾakbar"; they mantralize, as a representation of remembering divinity, through mantra, sacred sounds.
We're going to explain a couple of quotes from Al-Qur'an, which teaches something about the nature of insight:
"God Most High has said, “In that are signs for those who read the signs” (15:75).
This is an exegesis from Al-Qushayri, his Principles of Sufism:
“By those who read the signs” means “for those who can see the inward state of things” or “those who have insight.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
I am going to elaborate a couple of quotes from the Qur'an, which are very misunderstood in these times. But, are understood precisely through this doctrine of insight. And, the explanation of the meaning of Muslim scriptures.
This is from Al-Imran, Sura 3:7:
"It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise―they are the foundation of the Book―and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah . But those firm in knowledge (Ilm, Marifah, Gnosis―real witnessing of divinity) say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding."
The thing is, those who seek what is metaphorical in the Qur'an, and do not know Kabbalah and Alchemy, these are the people of subconsciousness, unconsciousness and infraconsciousness. These are people who don't know how to see the signs in meditation. Signs are experiences one has, out of the body, or in contemplation (mushahadah), meditation.
It further states in Al-Baqarah, Sura 2:118:
"And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not a sign come to us?" So said the people before them words of similar import. Their hearts are alike. We have indeed made plain the signs for people who believe with certainty (Yuqinun, or Yaqin)."
The Qur'an often talks about the "abundant signs of Allah (may He be exalted),” in which are references to the date palm, the trees, the rivers, the waters, the mountains―and Muslims literally interpret this, thinking that there is God because of we have these physical things, which is true to a degree. But, these signs have symbolic meanings. For example, the date palm, the fruit of the date tree, is the Muslim equivalent of the Fig tree, the sexual power. The rivers of milk and honey, paradise, refer to the transmutation of the waters, Al-Tasnim in Arabic.
“The just shall be guests of the Mansions of Delights.
“Lying in their nuptial couches they shall direct their vision anywhere.
“In their foreheads shall shine their joy.
“They shall drink an exquisite sealed wine (the wine of light of the alchemist).
“The seal shall be the Amizcle (musk).
“Whosever desires this happiness must strive (against the ego in meditation, mushahidah) to deserve it.
“This wine will be mixed with Tasnim’s water, the precious fountain where those brought near to the Eternal will quench their thirst.” ―Qur’an, Surat Al-Mutaffifin (The Defrauding) [83:21-28]
The Three Forms of Certainty
Those who have no knowledge, who really don't meditate, say, "Why does not Allah come to us with signs?" But, signs come to those who have certainty. Sufis talk about three forms of certainty, in relation to insight. You have ilm al-yaqin, meaning the knowledge of certainty; yaqin means certainty. The science of certainty is sometimes referred to as Ilm.
Then, we have "the seeing of certainty," ayn al-yaqin. Ayn in Arabic, as well as in Hebrew, means perception, eyes, sight.
Then, we have haqq al-yaqin, “the truth of certainty."
The distinction between these three is that, in the knowledge of certainty, one has certainty of the teachings after hearing it. So, there is a Sufi master who gave an explanation about this term. His name was Abū Bakr Sirāj ad-Dīn, and he gave this explanation in the book, The Book of Certainty. He describes ilm al-yaqin, as if hearing about a description of fire; receiving knowledge, hearing about it. Then, judging by the lecture or book, what is true, what is effective, and having certainty about the teaching based on having heard it. But, ayn al-yaqin is really conscious clairvoyance; meaning, to see the truth, to really experience what this lecture or what the books and Master Samael are talking about.
Then, haqq al-yaqin is like being burned by fire; meaning, the truth of certainty is the soul is united in the Being and the soul is obliterated, and there is only consciousness in God. That is to be burning with certainty. That flame, as we saw in the image of the Buddha before, is Gibor-Ra-El, Gabriel, the Holy Ghost, or we could say, the Ain Soph, that star from which we originated.
For me, when I am lecturing, I am giving you ilm al-yaqin. You have to meditate to really perceive, and hopefully go at the heat of what we're trying to convey. But, I am also explaining haqq al-yaqin, because I had the experience in which my soul was united with the Lord, with no ego, because He wanted it; not because I deserved it, but because He wanted to show me. So, giving witness as a Muslim... I really am Muslim, because I submit to Allah, and I have born witness of my Lord, having united with that truth, and that Lord was in me. But, there was no me, there was only Him. That is haqq al-yaqin, "the truth of certainty." So, I am talking about the fire that I have experienced, and the need to really meditate, to really bear certainty of your clairvoyance.
Abu-l-Hasan al-Nuri, who we're going to quote more of, the Sufi master, said:
“Certainty is contemplation (mushahadah.)”
So, real certainty is when you, the soul, are absent from the ego, and unite back with your Being. That is genuine certainty of truth, Satcitananda.
"Abu abd al-Rahman al-Sulami reported… from Abu Said al-Khudri that the Messenger of God (Prophet Muhammad, peace and blessings be upon him) said, “Fear the spiritual insight of the believer, for he sees by the light of God.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
That is supra-consciousness. That is a Turiya, one who really has no ego, is a real believer we could say. Real faith is born by what we see, directly, not what we believe. Belief has been misconstrued. Belief in the Qur'an, to be-lieve, to be through the power of love, through Alchemy. The symbol of Islam is the Moon, as you might see in this image; the crescent moon with the star of Venus. This is the Moon of Yesod of Alchemy, guided by the star of love, the Divine Mother; that is Angel Gibril, represented there, the Angel of the Moon.
"Firasah, the precise insight of people, comes suddenly upon the heart and negates whatever might contradict it." ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is because real insight, conscious clairvoyance and even supra-conscious clairvoyance, is very direct. It cannot be contradicted: you know it directly. There is no doubt. You have an experience, you know it comes from divinity, and the mind is not divided by the battle of the opposites, trying to debate, whether it is from your Lord or not... you know it, directly.
So, the mind may try to contradict, but, especially when the experience coincides with physical facts, it is irrefutable; you cannot deny it.
"It (spiritual insight) has a kind of jurisdiction over the heart. The term is derived from “prey (farisa) of a lion.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Who is this lion? Our Inner Christ, the light of Allah, the light of unity, the light of Judah of Jehovah. Christ (Chokmah, Wisdom) is the capacity to perceive, wisdom, vis-dom, the kingdom of perception.
"The ego cannot oppose the spiritual insight of that which is usually regarded as correct and possible." ―Al-Qushayri, Al-Risalah: Principles of Sufism
As Samael Aun Weor states, we must know ourselves without the depressing processes of options. Insight comes in a flash, and you know something directly: it coincides with facts, physically, and it is irrefutable, you cannot deny it, even if the mind may try.
It comes to my mind, a certain experience that I had. And I'll give an example, but there were things that I experienced internally, before I physically learned about it, and then finding the physical facts. I am going to give some examples about that, later on.
"It exists to the same degree as one’s strength of faith: whoever has stronger faith has sharper insight.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
We have to examine, what is our level of Being, what is our level of faith, what have we verified, and what do we need to verify, so that we can work diligently, and strengthen our soul, so that we're not tempted by the devil in our mind. We have to resist ego.
Clairvoyance, Slander, and Ethical Discipline
In this next section that I am going to explain, coincides with what Samael Aun Weor wrote about in Sexology, the Basis of Endocrinology and Criminology; specifically, about the need to develop spiritual-intellectual culture, when developing clairvoyance. Because, the worst form of people are those who have developed clairvoyance without becoming good citizens. So, as we mentioned, the justice and truth of the servant must flow from his tongue, in a manner of speaking.
Really, the development of genuine insight has to coincide with ethical discipline. Really, being good citizens: not gossiping―not talking about other people―because, what has been destroying and affecting the Gnostic movement, are people who have been developing clairvoyance, and these people who have visions, and then judge other people. They have visions of other people, and then make criticisms of them, saying, "So and so is a black magician, a witch, is fallen, etc., etc." You can read about this in The Perfect Matrimony, extensively. The problem with these types of people is that they lack decency. They may have an experience about the ego of another person, but that is no reason to judge somebody.
To have experiences about another person, we should be silent about that. Perhaps we were seeing the ego of that person, as a source in a past life... It doesn't mean they are practicing witchcraft now. But, you have many people who call themselves Gnostics who are condemning other people, because they don't really follow what we call the Sunnah. The Sunnah in Islam is the life example of Prophet Muhammad: being a good person, being kind and merciful, and not judging others. The problem is that people have experiences they don’t know how to interpret; they may have insight, but they make judgements; they may not see the whole picture, they don't understand what they see. So, they may have conscious clairvoyance, but, without a strong intellectual culture, understanding the teaching and the fact that, really our perceptions may be limited. We won't fall into mistakes if we do...
Audience: What about, when you hear from others about someone who purports to be a spiritual teacher, and you know that they’re the left hand path, because it has been proven from what you've heard about them, their practices, and you warn someone about them? Is that a criticism, when you're sure that they're wrong?
Instructor: I just point to the teachings, and say, this is what the teachings say about being chaste, being holy.
For instance, there was a Sufi Master that was confronted by someone, who said, "So and so can fly in the air, has power." And, the Sufi Master said, "So what? Birds can fly. But, does he follow the Qur'an?" And the answer was no. “Shun him,” said the Master. And, if you want to correct people, correct by teaching the truth, not by pointing out people. If someone is causing harm, explain the teaching, "This is what is right." And let that person be the judge whether or not that instructor or missionary is really doing a good job.
To confront people and say, "This person is a black magician," even if he is, is wrong. We shouldn't necessarily confront people. But, speak the truth, talk about what you need to do to practice. And, if you suspect somebody is doing evil, tell the students, and explain to them what the path is, and let them judge. If they choose it, good; if they do not, that is their choice. You have to let people decide. And, the problem with people is they have insight, but, other people make judgements.
It comes to my mind Ibn Arabi, the greatest of Sufi masters, said, "Even if you have a genuine spiritual insight about another person, you should not talk about it to other people. That is satanic." To gossip is really a problem. Personally, I have been a victim of much gossip. "So and so is a black magician," well...
The thing is, that is in the past. Not anymore. We all have that past, most of us. So, we cannot judge anybody. Let he who is without sin cast the first stone...
This explains that, in order to develop insight, real clairvoyance, we have to follow the penal code, to be a good person. In the Muslim way, we talk about the Sunnah, which is the oral tradition of Islam, talking about the life of Prophet Muhammad, and the life that he lived, the example that he showed, which is very pure:
"I heard Abu Abd al-Rahman al-Sulami say that his grandfather, Abu Amr bin Nujayd, said that Shah al-Kirmani had keen spiritual insight. He did not err. He would say, “Whoever casts down his eyes before forbidden things, restrains his ego from lusts (attraction to pleasure), fills his inner being with continuous attentiveness and his outer being with adherence to the Sunnah (scriptures about the life of the Prophet Muhammad), and accustoms himself to eating what is lawful, will make no mistakes with his insight.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Again, we already explained about being good citizens, not commenting or gossiping about the life of others, if we have had experiences about others. I have had internal experiences about individuals, but I never went out of my way to confront them on the issue; let them do their thing. But, if you have insight, keep it to yourself.
Adhere to the Sunnah: be a moral person. Also, one must accustom themselves to eating what is lawful: this means to eat good impressions. So, watching a lot of television, playing video games, distractions, seeing lustful images on television or magazines, even at a glance, that is eating what is unlawful. We eat impressions; the mind eats what it sees. So, we have to transform what we receive in our mind. You can read more about that, about the mental stomach, in The Revolution of the Dialectic.
Samael Aun Weor explains in Igneous Rose, that serenity is the most powerful key to the development of clairvoyance. We are not serene if we gossip, or if we talk about our experiences about other people and that causes conflict or division. It is a serious crime, and it has happened in many spiritual groups, where individuals have experiences and then talk about it, to the point of creating conflict.
So, serenity develops clairvoyance. We also have to be aware of transforming our mind; anger destroys clairvoyance. A moment of rage poisons our perception. In that sense, we are eating what is unlawful, eating anger. We eat anger. There is a line from one of Shakespeare's plays, Coriolanus, where his mother says after his exile from the city of Rome, "Anger is my meat, and I will starve with feeding,” talking about the mentality of someone who is filled with wrath.
Audience: Steiner said the same thing. He said that it destroys the student who is on the path, the chakras specifically. He said the organs won't develop unless you control your emotions.
Instructor: Samael explained it. Anger creates a poison called "imperil," which destroys the lotus flower of the chakra Ajna. You see through anger, but that is subconscious, infraconscious, unconscious. Anger only sees what it wants to hurt, and gets pleasure from that. That is a form of seeing, but in hell, and that destroys the objective perception. Muhammad taught, the strongest among you is the one who controls his anger.
How to Develop Spiritual Insight
We have an image of the Sistine Chapel, the Creation of Adam. Jehovah, Allah, the Being is on the right. We're going to explain what you need to do to develop insight. We have a Sufi quote from Abu-l-Hasan al-Nuri. He was asked:
“What is the origin of spiritual insight in the one who has it?” He answered, “It comes from the saying of the Most High, ‘And I breathed into him (Adam) of My Spirit’ (15:29). ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is very telling, because even the Sufi names and scriptures have symbolic meaning. Hasan means “beauty.” Nuri means “light.” So, Al-Hasan al-Nuri is “the beauty of the light.” It is interesting that this Master had that name. Hasan is precisely Tiphereth, beauty, the human soul. The light is Allah, as we see in this image; Jehovah on the right, Adam on the left: beauty and light.
This image depicts how one develops insight. Notice how Adam, the man of striving, the Bodhisattva, receives from the Being. He does not extend his hand out, reach out; he receives. That is ninth state of calm abiding emphasized here. It is to be in a state of active reception; no effort needed. Instead, the Being gives, as we see actively in this image of Jehovah reaching towards the human soul.
So, the man of striving, mujahadah, on the left, Adam; the man of contemplation, mushahadah, the Being, on the right.
What is interesting about the name Nur, the Arabic word from light (Aur in Hebrew); We find that Muhammad received the Qur'an on Jabal al-Nur, “the mountain of light.” So, by raising the fire of sexual magic to the mind, the mountain of initiation, he developed light and received Al-Qur'an from Gabriel, Jibril, the Angel of the cross. That Qur'an is our inner teaching, the law inside of us, the Being we could say. This is symbol as represented by Jesus receiving the Holy Ghost and being baptized in the river Jordan; it is the same meaning, but in the Muslim way.
There is also a Surah in the Qur'an called, Al-Nur, “The Light,” which contains one of the most important verses in Muslim doctrine. It describes how the light shines from an alabaster or clear vase. This is representing the Innermost, Sat, and the glass, the Divine Soul, Chit. So, there is Kabbalistic meaning here.
But, notice how, to develop insight, one must receive from the Being. Aḥwāl, the divine states, are given to us by divinity. It is when we are really working in ourselves that we find that it is the Being who seeks us. Bayazid al-Bastami, a Sufi master, stated:
“For thirty years I had sought Allah, until I realised that Allah was the seeker, and I was the sought.”
We need to strive to a degree to concentrate. But, the insight comes from the Lord. He is the one who seeks us.
I remember once being in the astral plane, and I invoked my Divine Mother. She came in the form of a bear. A bear is a symbol of the ego, of occult enemies, waiting to fight. She showed me a radar, one of those screens where you see a radius turning, with a green light, followed by blips if there is something on the radar. And, she said, "Where are you? I don't see you here. You're telling me you keep forgetting me; I am looking for you." Pointing at the radar. And, I realized that I hadn't been remembering as I needed to.
The Divine Mother seeks us; the Being is seeking us. We have to be receptive to that, to receive the light.
What is interesting is that, there are other, deeper meanings to the development of insight here. We find the Arabic word, Adam, from the Hebrew Adam. In Arabic, Adam means "not being, non-being." We talk about the Being, and then we talk about not- being, the Absolute. The Absolute, for our common perception, if we have had the experience of the illuminating void, the perception is emptiness, not-being, but the genuine Being.
So, it says here, "I breath into Adam (the not-being) with (of) my Spirit." ―Al-Qushayri, Al-Risalah: Principles of Sufism
It is important to explain what this not-being is.
In the Kashf Al-Mahjoob, Revelation of the Mystery, it states:
“And the expression of not-being and annihilation (Fanah) as they're used by Sufis, denote the disappearance of a blame-worthy instrument and disappearing attribute in the course of seeking a praise-worthy attribute.” Al-Hujwiri, Revelation of the Mystery
So, as I was explaining, real Samadhi in the Being, the Absolute, the not-being, the primordial space in our star, means that you have to be annihilated, no ego, in order for that subsistence, Baqa in Arabic, to be developed in us, to be in the Being. That is baqa.
The fact that the Lord breathes, in a cosmological scale, within the space, as the book of Genesis teaches: the Spirit of God hovered over the face of the waters of the deep, and breathed His Spirit into that emptiness. So, on a cosmological scale, we have the creation of any cosmos, the Tree of Life of any world. But, also, inside of us―how we develop insight is precisely when we cease to be egotistical; we are empty; we annihilate ourselves in the Being. We are empty.
Samael explains in The Aquarian Message that God searches the nothingness in order to fill it.
So, by working with the breath, the prana, transmutation, we develop light inside. That is how God breathes within the emptiness of the Divine Mother space to create any world, but also inside of us, our own darkness, to create light. That is when we develop beauty, Hasan Al-Nuri; the man of striving uniting with the man of contemplation.
Audience: The intermediary would be Tiphereth, the solar forces there, right? Prana comes from there? It ties in that way too, right?
Instructor: Prana comes from the Absolute. But, it is fully expressed within in the Bodhisattva, the human soul, the man of striving, when he works.
We find that primordial light is within our semen, those waters of Genesis, which can create light within us. So, we have to work on transmuting, always, every day.
There are more quotations here, in relation to Al-Risalah, discussing the nature of developing the soul and insight.
"If someone’s share of this light is more perfect, his vision is wiser and his judgment based on his insight is more truer. Do you not see how the breathing of the Spirit into Adam made it necessary for the angels to prostrate before him? For the Most High said, ‘I formed him and I breathed into him of My Spirit, so fall down before him in prostration’ (15:29).” ―Al-Qushayri, Al-Risalah: Principles of Sufism
When we're developing ourselves, insight, we are greeted in the internal planes by many Masters, who help us. They respect us. In a manner of speaking, they prostrate before us, because we are becoming a new God, a new Buddha, a new master. So, by developing that light and forming that Spirit inside, through transmutation, the Angels help us, in the internal planes.
“This statement by Abu-l-Hasan al-Nuri is somewhat difficult, so be careful with it. In this mentioning of the breath of the Spirit, he was aiming to direct those who say that souls are uncreated.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, Jesus said, "with patience possess ye your souls." Really, we develop the soul through insight. When we are comprehending ourselves every day, every moment, we are developing life inside of us, we're creating the soul. But, if we're asleep, we're not creating; we're unconscious, walking negligence.
The quote continues:
"The situation is not as it might occur to hearts of the weak." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Meaning, those who do not meditate.
"That to which this breathing and union and separation are properly attributed is liable to influence an alteration, which are signs of the transience or transitoriness of creative things. Yet, God, Glorious and Exalted, has chosen the believers, (the meditators, who transmute), for perceptions and lights through which they come to possess insight." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, experiences and the flashes of insight in the mind when we're meditating: that is how we really believe the truth of these things.
"In essence, these are the forms of the knowledge of God. This is the import of the prophets saying, "the believer sees by the light of God." It is by knowledge and an inner vision for which God Most High has especially chosen him, and by means of which he has distinguished him from others like him. To call these kinds of knowledge and perceptions, lights, is not an innovation. And, to describe this process as breathing is not reaching far afield. What is intended is one created nature." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, we create the soul through developing comprehension. This relates to the Tree of Life, as we explained.
"Wherever the delusion of your selfhood appears―there’s hell. Wherever “you” aren’t―that’s heaven." ―Abū Sa’īd in Ibn Munawwar: Asrār attawḥīd, ed. Shafī‘ī-Kadkanī, 299
So, we need to remove ourselves, and let our Being express and guide us, to give us insight.
The Tree of Life is a symbol that we can meditate on, to really comprehend and develop our concentration. But, also to visualize, so that we can experience in the internal planes and what the Tree of Life signifies.
Now, all the references to the subconsciousness, unconsciousness, infraconsciousness, pertain to us. The Being is supra-consciousness, and the road as represented in the allegory of the cave, is the path of conscious clairvoyance.
Audience: The Sephirah Daath has the hexagram on it, there must be a reason why it is projected in a different way?
Instructor: Because Daath is precisely the work of transmutation, that is going to develop insight.
Audience: It makes it stands out, on the Tree, because of the color.
Instructor: And we use that color to represent how Daath is that secret sphere, that was not taught for millennia. It is that knowledge of developing the beauty of lights, Hasan Al-Nuri, insight.
Audience: Does Daath relate with mantras?
Instructor: Yes. With how we gestate, perform Dhikr, invocation, mantra, remembrance.
So, as I mentioned to you, we know we're developing insight, when we're doing it moment by moment. If we are not clear about what we are seeing in our psyche, it means that we are not working with our clairvoyance, but being negligent.
Every moment, we need to have that vigilance, to strive, so that, through our striving, when we have serenity of mind, we see things in our psyche that are new.
Audience: Moment to moment, you said, right?
Audience: So, driving a car, working, what ever it is you're doing, it is taking your attention, your concentration. How do you reconcile that with being aware spiritually, moment to moment?
Instructor: Remember, your hudur, your Presence, your Being is always in you, with you. So, whatever you're doing, even though we don't see Allah, know that Allah sees you. We have to remember that fact, repeatedly, so that our daily activities are a reflection of our spiritual life, inside.
To emphasize the fact that, we're only alive when we're awake, when we're observing, when we remember.
"Concerning the saying of God Most High, “Or one who was dead―we have brought him to life” (6:122), a Sufi said, “Someone who was dead of mind, but God Most High brought him to life with the light of insight, and set for him the light of divine manifestation and direct vision―he will not be like someone who walks, unconscious, with the people of unconsciousness.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
We go through our day, we don't sense our Being: we are dead. It is terrible to say but, as Samael Aun Weor explains in The Revolution of the Dialectic, the one who is not transforming impressions―being awake moment by moment―is devolving, degenerating.
So, when we're unconscious we are not alive. But, if we are paying attention, that is when we have life. When we see something in a way that is new, regarding our daily job or experience, working with another person, our mind, when we have that flash of understanding, you see something in a completely brilliant, clear, cognitive way. We are alive in those instants.
Some people experience this rarely in their life, maybe as a result of an accident. A car accident that produces such a moment of shock, that that person awoke in their consciousness, and was seeing every detail of the accident, before it ended.
We need to develop that type of awareness, no matter what happens. That is mind training, Lojong in Buddhism, striving in Jihad.
"It is said that when insight becomes sound, its possessor progresses to the level of contemplation (mushahadah, supra-consciousness)." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Imagination, Inspiration, and Intuition
Now, we're going to talk about imagination, inspiration and intuition, according to Sufism.
This is probably one of the most important quotes from this text, Al-Risalah:
"[Al-Jurayri] said that whoever does not establish awe of duty and vigilance (muraqaba, or awareness: muhadarah) in his relationship to God will not arrive at disclosure of the unseen (mukashafah) or contemplation (mushahadah) of the divine." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Everything that we're talking about here, awe of duty―we have to really feel that reverence and awe to practice, every day, to feel that reverence for the Being in every moment.
Awe of duty is to know that it is our duty to work for our Lord, no matter how difficult it is. That will lead us to disclosure of the unseen, mukashafah, and contemplation, mushahadah, of the divine. We're going to explain each of these stages.
In Sufism, the three stages that we talked about previously are known as awareness, unveiling or disclosure and contemplation. In Gnosticism, we call it, imagination, inspiration, intuition. I am going to parallel these scriptures for you, so that you see the unity of thought.
"Awareness (muhadarah) is the beginning; then follows disclosure (mukashafah), then contemplation (mushahadah)." ―Al-Qushayri, Al-Risalah: Principles of Sufism
"Imagination, Inspiration, and Intuition are the three obligatory paths for the Initiation (maqamat, the path of striving, the path of the stations or initiations).
“We reach these ineffable heights by means of Concentration, Meditation and Samadhi." ―Samael Aun Weor, Igneous Rose
Previously, we discussed concentration. What we are emphasizing here, is how to meditate, to receive new information. To meditate is to receive information. Everything that we have done previously about concentration is to prepare for that. Then, Samadhi is that state of witnessing, ecstasy. The word ecstasy, in Latin, is ex-statuo, "to stand outside of oneself." So, as the Sufi's say, "where you aren't, that is heaven." When you are outside of your subjective, subconscious, unconscious, infraconsciousness, you are entering witnessing, a Samadhi, contemplation of the divine.
"Whosoever has reached these ineffable heights of intuition has converted himself into a Master of Samadhi.” ―Samael Aun Weor, Igneous Rose
We're going to talk about the Sufi terms, but also what Samael Aun Weor explains.
Imagination is the ability to perceive images, to see, have insight of a conscious and supra-conscious nature.
Inspiration is when we see an image and we feel a reaction, a response in our heart, in our soul, about a given symbol or experience in the internal planes.
Intuition is when we directly know the meaning of that symbol, to have real cognizance or contemplation of what it means.
"In the beginning [of meditation], the disciple perceives fleeting images. Later, the disciple totally perceives all the images of the supra-sensible worlds.
“This first stage is known as imaginative knowledge.” ―Samael Aun Weor, Igneous Rose
The Sufis refer to it as awareness. So, I invite you to really reflect on the parallels here.
"This first stage of knowledge belongs to ‘imaginative’ knowledge." ―Samael Aun Weor, Igneous Rose
"Awareness [muhadarah, comes from the same Arabic root as hudur, presence], is presence of heart, which may be produced by the coming together of innumerable small proofs of what is real." ―Al Qushayri, Al-Risalah: Principles of Sufism
Meaning, visions, lights, perceptions, imagination.
"It is still behind the veil, even if the heart is present with the overwhelming power of the practice of remembering God (dhkir)." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, we see images, and we start to have flashes of insight. When we're meditating, we see people, places, things, hear sounds, even smells, visions; we're not entirely responsive in our heart, but we have these images and flashes that suddenly come to us, and we realize, we either wake up or return to our body, in meditation, after having seen those flashes. These are proofs, signs that we're developing our clairvoyance. This is a necessary and very good step; the fact that we see images means that we're stabilizing our mind, and that we're developing imaginative knowledge.
However, it is still behind the veil, because we have not really developed that real interpersonal connection to that symbol or to the visions that we're seeing.
The next stage, as cited in Igneous Rose:
“The disciple contemplates many images that are mysteries for him because he does not understand them." ―Samael Aun Weor, Igneous Rose
This is when we see symbols, and we have an emotional response. We realize, this is a teaching, perhaps from our Being, that is really insightful and meaningful to us. We feel inspired, we may feel happiness or pain, pleasure, but we don't really know the meaning of what it entails. It is enigmatic to us. The solution is to meditate further.
"Yet as long as he perseveres with his practices of internal meditation, he will then feel that the supra-sensible images produce certain feelings of happiness or pain.
“The disciple then feels inspired in the presence of the internal images. He has thus risen to the stage of inspired knowledge." ―Samael Aun Weor, Igneous Rose
And, the Sufis teach the same thing:
"After this comes disclosure (unveiling, mukashafah) which is presence which has the quality of proof itself." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Meaning, we know that this is evidence from God, from our Lord.
"In the condition the heart has no need of pondering indications or searching for the road, nor seeking protection from occasions of uncertainty (the opposite of yaqin, the knowledge of certainty, or ayn al-yaqin, the seeing of certainty, or haqq al-yaqin, that truth of certainty), and it is not screened from the nature of the Unseen." ―Al-Qushayri, Al-Risalah: Principles of Sufism
At this point, we are no longer searching for other things. We receive a symbol, and we really reflect on what this symbol means; what is it teaching us. We no longer have other options, "I received this symbol, now I have to go deeper and understand what my Being is teaching me." That is when we're inspired, and have reached ayn al-yaqin, the perception of truth.
In this image, we have calligraphy of the word Allah, surrounded by light, a Sun of truth. And, there are twelve Sufis, referencing the twelve Sephiroth of the Tree of Life, and the Absolute, Allah.
Intuitional knowledge pertains to when we understand a symbol, when we understand what the experience is about.
"Later, when he sees an internal image, instantaneously he knows its significance and the reason for many things. This is the third stage of knowledge, known as intuitive knowledge." ―Samael Aun Weor, Igneous Rose
Samael describes the Being as the Sun of Truth, the light of truth in Aztec Christic Magic. That is why we chose this image of Allah, the Sun of Truth, the Being, which the Sufis elaborate: that intuition is when you know something without any diversion, you know the meaning of the experience immediately.
"Then comes contemplation which is the presence of the Real without any remaining doubt. Suddenly the sky of one’s hidden inner being (sirr) becomes clear of the clouds of the veil, and the sun of vision (the Being, the Sun of Truth) rises in the sign of honor. The truth of contemplation is as Junayd said, “Finding the Real comes with losing yourself.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Meaning, no ego.
Audience: This is even above, the next stage after intuition?
Instructor: No, this is intuition. There are degrees of intuition, we could say, intuitional knowledge. Intuition is the level of the Being, the world of Geburah we say. But, you can have intuition, experiences in the whole Tree of Life, that pertain to imagination, inspiration, intuition.
It is important to remember that these are not plateaus; you conquer one then go to the next... you can have an experience within a millisecond, where you have the vision, you know it is a symbol, and you know what it means immediately. Other times, we just see images, we don't really feel inspired; other times, we don't see anything at all. So, if we're not seeing anything, we need to develop imaginative knowledge. But, if you have some capacity for clairvoyance, you can work with the heart, listening to classical compositions to develop inspirational knowledge. And, to develop intuition, meditate on the Being itself.
Audience: What about the practice with the aloe vera plant?
Instructor: So, the practice of imaging a plant to develop clairvoyance pertains to imaginative knowledge. Whereas, if you want to develop inspiration, meditate on music; such as Beethoven's Ninth symphony. And, if you really are meditating profoundly, you can experience what he was teaching in that piece, and that is intuition. Intuition is the world of mathematics: to know the Being, directly. And, there are levels to this, as represented by the Tree of Life.
Sometimes, when we're imagining, we're inspired by a symbol, and we don't really know the meaning. Other times, we need to meditate further, to get that meaning, that intuition. So, as I mentioned, these are not plateaus but, it can happen in one moment; it can happen over a course of many years.
I want to emphasize for you the importance of relating internal experience with physical facts, as emphasized by the following teachings of the Sufis:
"It is said that the spiritual insight of students is a thought that demands verification, but the insight of the gnostics is a verification that demands a reality." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, in the beginning, we have a hunch, a thought about the meaning of a scripture or teaching. Then, later, as we meditate, we go out of our body and investigate; then we verify what we had the hunch about, the intuition about, in relation to physical evidence.
But, then we have Gnostics, people who are really developing; people who have the experience, and then look for physical facts to verify what they experienced. Samael Aun Weor was like that for many years. He was having Samadhis and astral travels, and was trying to convey his experiences in physical terms to people. So, he had to investigate many scriptures, literature and books, to explain and verify the things that he experienced, in order to show people the real depth of the esotericism in religion.
I had an experience about the Tree of Life, before I knew Kabbalah. So, I had an experience where I saw the Tree of Life, the ten Sephiroth, before I knew anything about that diagram. Then, I asked an instructor, "I saw this image; what does it mean?" "Oh, that is the Tree of Life," I was instructed. Then I studied the books, then had that verification. So, I had that experience before I verified it physically.
Another time, I was in a fight with a black magician who did some form of martial arts on me, twisted my arm when I was trying to fight him and defend myself. This black magician told me, "I did Aikido on you." Which was the martial arts I was training with at the time. That day, when I woke up, I went to my Aikido instructor and said, "Someone I saw did a move on me, did this," and I showed him the move that this black magician did on me in the astral plane. "Oh, that is nikyo." He told me the technique. So, I had the experience before I physically learned the technique.
You can have the internal experience, and then verify it physically. That gives us more faith, because you see what you experience before you even read or learn about it physically. In terms of Master Samael, he had many experiences that, when you read his books, he is using many terms in different languages to explain his teaching, because he had an experience that demanded verification.
The rest of this quote talks about how these Masters are very observant of us. And, the need for us to really be aware of them, because if we don't see God, God sees us.
"Ahmad bin Asim al-Antaki said, “When you sit with the people of truthfulness (Turiyas, prophets in the internal worlds), sit with them in truthfulness, for they are the spies of the hearts. They will enter and leave your heart without your feeling it.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
I remember being with Master Samael, and he was teaching me something specifically, but I was starting to lose my concentration and remembrance of him, and my ego was trying to hide something from him. And he said, "No, you can't do that." He was showing me that he knew exactly what was going on in my mind. So, when you're with the Masters of truthfulness, be truthful, because they see through everything. You can't hide from a God of the heavens.
"I heard Muhammad ibn al-Husayn say… that Abu Jafar al-Haddad said, “Spiritual insight appears as a spontaneous intuition that nothing can challenge." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Real insight, when you have it, your mind can't argue about it: you simply know it. Especially when it verifies with facts, physically. Then, there is no argument. The mind may try to doubt, but it is irrefutable.
Audience: Just what you said now about, you don't have any doubts when you experience something. Then you have the people like bible thumpers, who say, all you have to do is have faith; that is their philosophy, without experience. But, what you're talking about here is having experience, and then you really have faith based on that experience; it seems like those other people come up short, or can only go so far...
Instructor: That is because those people don't even enter into the path of striving, mujahadah. As the Apostle James said, "Faith without works is dead." So, faith, as Samael explains, is direct perception of the truth, to know something without conceptualization. But, faith without works is dead. Meaning, if you don't strive, you don't work, you cannot have faith. So, you need both. Apostle James was really Muslim, if you break it down.
"What doth it profit, my brethren, if someone sayeth he hath faith, but does not have works? Can faith save him? If a brother and sister is naked and destitute of daily food and one of you says to them, 'Depart in peace and be warmed and filled,' but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself if it does not have works is dead." ―James 2:14-17
"If contradictions arise (when you feel like you have an insight, but there is contradictions in the mind, still churning), it is a simple thought, an event of the ego.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, the mind is churning and chaotic, and working through the process of mechanical associations is subjective. But, insight is lightning, it strikes the mind. You can have a vision, an experience, an insight, an understanding that comes very sporadically, out of nowhere, when we least expect it. And, there is no contradictions. But, if the mind is churning and you have that quality of cloudy, disorganized churning, impassive or indifferent mind, it means that we need more insight. That insight is a shock that gives us life. And, as Samael Aun Weor explains in Treatise of Revolutionary Psychology, we receive a form of shock to our physical selves even, our body, when we self-observe and remember our Being, the body receives nourishment; it is an energy from the Lord.
One thing I want to emphasize, is in relation to the need to coincide physical facts with spiritual experience. I will quote for you a teaching from Al-Risalah, where they talk about the need to combine study of the scriptures with practical experience. They call this in Muslim terms, Shariah and Haqiqah. Shariah is the law, which people in the Middle East interpret to be the law from Muslims in Arabia, the physical customs of their civilization. But, really, Shariah is the spiritual ethical discipline that we work with and develop, in order to develop our psyche. This is the path of striving: to be good persons, not to lie, not to steal, not to fornicate. This is Shariah, the law, the foundation.
Haqiqah is the truth, Haq is truth that we experience in meditation.
So, in the Sufi martyr, Al-Hallaj, said, "An Al-Haqq!” or “I am the truth!”―he wasn’t lying: he was expressing his Inner Being within him. There was no Hallaj there; there was only the Lord. He really reached Haqiqah, the truth. But, of course, the orthodox Muslims had him executed, because they considered it blasphemy, because Haqq is one of the names of God. So, he was saying, "I am God." But, it wasn't the man of striving saying that: it was the Being, the man of contemplation.
We need to follow Shariah, the divine law, to develop inner experience. We need both. So, it says here in the scripture:
"The divine law (Shariah) commands one to the duty of servanthood. The way the inner reality, Haqiqah, is the contemplation of the divine Lordship, mushahadah, to witness. Outward religious practice not confirmed by inner reality is not acceptable. Inner reality not anchored by outward religious practice is not acceptable. Divine Law brings obligation upon the creation, while the Way is founded upon the free action of the Real. The divine Law is that you serve Him. The Way is that you see Him.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, for us, in the beginning, we serve God, but we don't see Him yet. But, by experiencing, then we see Him, and we need to do both. We need to practice, to strive to the point of witnessing, then we know and have that insight.
"The divine Law is doing what you have been ordered to do. Haqiqah is bearing witness to what He has determined and ordained, hidden and revealed.
"I heard Abu Ali al-Daqqaq say that God's saying [in the Opening Chapter, Al-Fatihah] iyyaka nabudu―"You we worship"―preserves the outward practice, the divine Law. Iyyaka nastain―"to You we turn for help"―establishes the inner reality, the Way." ―Al-Qushayri, Al-Risalah: Principles of Sufism
So, how do we worship? By striving, by working, by meditating.
Instructor: Through performing Jihad in ourselves, the internal war against the psychological "I." And then, "To you we turn for help," meaning, once we've reached concentration of the ninth degree, we receive the help, "Then we turn to you," we receive that help from the Being, that is aḥwāl, states, insight, lights, perceptions, the inner reality, Haqiqah, the truth.
"Know that religious obligation is a spiritual reality in that it was made necessary by His command." ―Al-Qushayri, Al-Risalah: Principles of Sufism
It makes me sad that I know people who have been in this teaching for thirty years, twenty years, who have done practices for so long and, speaking with them one on one, they tell me of their desperation that they haven't experienced what that they've read about. This is terrible, because the truth is, if we are really practicing well, then we will have that experience. We need both. Our discipline has to coincide with what we learn internally. Likewise, what we learn internally strengthens our physical daily life, our ethical discipline, our conduct. Both are fundamental.
In this quote we have Mansur Al-Hallaj, who I mentioned briefly that said, "An Al-Haq (I am the truth)" states:
“The man of spiritual insight hits his target with the first shot. He does not turn to interpretation or opinion or calculation.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This means that insight or intuition, when we know something directly, there is no doubt in the mind; it is very crisp. We distinguish it be the clarity of the experience, and the state beyond our normal perception.
Lastly, we will conclude with the necessity to develop continuous consciousness, or the permanent center of gravity, as Samael Aun Weor explains in his books.
In the beginning, we have sparks. Then, we develop flashes. And, as a result of our discipline, we develop more light, day by day in our practice daily, until finally, when reaching the goal, there is only the Sun of Being, continuous insight, understanding of reality, here and now.
"No one has improved upon the explanation of the achievement of contemplation (mushahadah) given by Amr bin Uthman al-Makki. The gist of what he said is that the light of God’s manifestation falling upon the heart one after another without a break, with no veil or disruption (meaning, there is unveiling here, mukashafah, and real contemplation, mushahadah) intervening among them, resemble flashes of lightning seemingly linked together continuously. For just as the darkest night, through the repetition and persistence of lightning-flashes in it, would take on the brilliance of day, when continual divine manifestation (continuous consciousness, here and now and in the internal planes) takes place in the heart, the heart is full of daylight, and not night." ―Al-Qushayri, Al-Risalah: Principles of Sufism
Read The Perfect Matrimony, where the Master Samael explains that in the beginning we realize that we're dreaming. Then, we realize we're awake in the astral plane. And the later, we're flying, and other times we're in the Jinn state. So, finally, through our progressive work, we are finally awakened: no ignorance.
Audience: There is a Tarot card called the Tower, which I believe is Mars, with the human beings falling down from the tower, which is an awakening or revelation, I believe. How does that fit in with all of this?
Instructor: The 16th card of the Tarot we call Fragility. It relates to the Hebrew letter Ayin. The reason why it is Ayin, the Arabic and Hebrew word means eyes, vision. The middle letter of the Hebrew word Daath is Ayin, and Daath is dual: it can take one to heaven or it can take one to hell. The problem with the card of Fragility is that the couple fornicates.
Audience: The other interpretation they have is that they use the letter Peh, and they say it is like a revelation, where you see the truth, like the lightning bolt hitting the tower.
Instructor: That thing is, with the Tarot especially, those cards were never meant for the public. What happened was that, what few teachings were given about the Tarot were stolen, and were given to the public in a very adulterated form. So, the cards that we use in this tradition...
Audience: They have to be esoteric then? And the others are the exoteric?
Instructor: A lot of the cards that are in game tables, and fortune teller type places, are adulterated. The cards that I personally have worked with in the internal planes have that intuitional knowledge and come from the cards that I verified in the literature that we have, and the diagrams that we use. But, we say that Ayin relates to the sixteenth card, because ע Ayin is the sixteenth Hebrew letter; ע Ayin is eyes, and it is the middle letter of דַעַת Daath, the work of perception is how one either rises or falls. But, in Fragility, the couple fornicates, and the tower of Babel is destroyed, they are punished by divinity.
So, those people who fornicate abuse their Ayin, their eyes, their perception, because we eat through our eyes. But also, those who fornicate lose all certainty, ayn al-yaqin, the knowledge of the truth, because they take away their energy or capacity to have that experience. That is my understanding. But, the Tarot cards were heavily adulterated. And, when I have receive tarot card readings internally, it is always from the literature that we have been using, and so I have faith in that deck.
Audience: And this deck is in the works?
Instructor: Yes, it is being published [Editor's Note: The Eternal Tarot is presently available through Glorian Publishing]. So, develop certainty, first strive, then strive to contemplate.
Audience: If I was to give my opinion, one of the most important things is really moment to moment awareness, that is really the goal; moment to moment during the day.
Instructor: And we will conclude with, "He who remembers God, in his inward states will be exalted by God in all his outward deeds."
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