The sacred arcana or laws of the tarot are universal to every religion. Arcana, in its specific definition, refers to laws. The singular arcanum signifies an individual law. These laws are specific to the creation of any cosmos, any universe and, more importantly, in relation to our own development as a soul, as a consciousness that strives to unite with that divinity.
Now the תורה Torah in Hebrew bares a profound relevance to the תֹורֹתָ Torat, which means “laws” in Hebrew likewise. And while this Torat has been expressed within the Judeo-Christian tradition through the mystical science of Kabbalah, this knowledge is universal. It is not limited to one particular culture, time, or place. And so every religion teaches through its symbols, its archetypes, its principles, the basic laws that guide the development of the soul in unification with the divine―whether we give that name yoga, from the Sanskrit yuj [pronounced “yug”]: to yoke, to unite, or the Latin religare, which means to reunite.
These laws are synthesized in what have become known as the twenty-two arcana of the tarot. Likewise the fifty-six minor arcana, minor laws, which bare a profound symbolism which is valuable to study. But in this course, we will talk about the major arcana: the first twenty-two cards, precisely because in the law of numerology and mathematics, the law of divine principles, these elements synthesize within these twenty-two laws themselves, represented by the twenty-two letters of the Kabbalistic alphabet, the language of the mystical Jews.
So I would like to read a quote for you from the founder of modern Gnostic tradition, Samael Aun Weor, who explained how the tarot and the Torat are synonymous, and that to know the tarot cards is to study the Jewish mysticism, Kabbalah. But of course, this knowledge, קבלה Kabbalah, is within all religions, not just Judeo-Christianity, as well as Islam, precisely because the word קבל Kabel in Hebrew means “to receive knowledge,” not from any book or from a lecture, from a scripture, but from our own awakened experience, when our consciousness verifies directly the truths contained in religion.
But the Jewish tradition is very deep and expresses this principle of the twenty-two arcana, and therefore it is valuable to study this aspect of religion in relation to our own development.
Samael Aun Weor stated the following:
"The Kabbalah is the science of numbers.
"The author of the Tarot was the Angel מטטרון Metatron. He is Lord of the serpent wisdom.” ―Samael Aun Weor, Tarot and Kabbalah
Anyone familiar with Hinduism knows that the serpent is the Kundalini power, and the Kabbalist refers to that energy as Shekinah.
“The Bible refers to him as the Prophet Enoch.
"The Angel Metatron, or Enoch, delivered the Tarot, in which the entirety of divine wisdom is enclosed. The Tarot remains written in stone.
"He also left us the twenty-two letters of the Hebrew alphabet.
“This great Master lives in the Superior Worlds, in the world of Atziluth, which is a world of indescribable happiness. According to the Kabbalah, this world is the region of Kether, a very high Sephirah. All Kabbalists base themselves on the Tarot and it is necessary for them to comprehend the Tarot and study it deeply. The Universe was made with the Law of numbers, measurements and weight. Mathematics forms the Universe, and the numbers become living entities." ―Samael Aun Weor, Tarot and Kabbalah
Intellectual and Intuitive Kabbalah
We can see there are two forms of Kabbalah. There is the intellectual Kabbalah, and there is the intuitive Kabbalah. There is knowledge we can learn from books, from writings, from lectures, from scriptures, about the structure of the soul about the path that leads to the divine, but that is merely intellectual. It does not equate with conscious experience of the truth.
Intuitive Kabbalah is the opposite. It is the verification of what has been taught by the great prophets of humanity, especially given by the Angel Metatron, who was the one responsible for giving to the Jews the symbolic language of Kabbalah: the twenty-two Hebrew letters, which we will be studying didactically with each major arcanum of the Tarot.
And so this real knowledge, קבל kabel, to receive real קבלה Kabbalah, is what we receive directly from the angels, not from a book or scripture as we have been stating, but when we learn to meditate. By relaxing the body, letting the body fall asleep, we as a consciousness go into the world of dreams, but with awakened perception―not in an unconscious or dreaming state―but in an awakened aware perception. This is so we can communicate in those regions, known as heavens in religion, with the great angels, just as Moses received the commandments from Jehovah. Really he was talking about an experience that he had within those dimensions, not just physically.
The Mystical Ascension of Moses
I would like to read for you an explanation given by the Book of Enoch the Third Book of Enoch, specifically, which scripturally emphasizes the origin of the tarot, so that we can look at a scriptural foundation for where these laws come from or when they were first inscribed and given to humanity. This is a Fragment of Ascension of Moses:
15.1 Rabbi Ishmael said: Said to me Metatron, the Prince of the Presence and the prince over all the princes and he stands before Him who is greater than all the Elohim. And he goes in under the Throne of Glory. And he has a great tabernacle of light on high. And he brings forth the fire of deafness and puts (it) into the ears of the Holy Chayyoth, that they may not hear the voice of the Word (Dibbur) that goes forth from the mouth of the Divine Majesty. ―The Third Book of Enoch: “Fragment of Ascension of Moses”
So this is a symbolic experience that happened within those higher dimensions. When Moses was physically asleep, he was entering with his soul up what is called the Tree of Life, which we will be talking about in-depth today. And in those higher dimensions, those higher sephiroth, those spheres of being, he had communicated directly with Metatron and received the knowledge of the Kabbalah.
15.2 And when Moses ascended on high, he fasted 121 fasts, till the habitations of the chashmal were opened to him; and he saw the heart within the heart of the Lion and he saw the innumerable companies of the hosts around about him. And they desired to burn him. ―The Third Book of Enoch: “Fragment of Ascension of Moses”
Meaning: that light, that intelligence of the divine is so intense, that to our terrestrial senses it is blinding. It is terrifying, but to the soul it is liberating, but to our lower animal qualities, our passions, our defects, of course, there is fear in relation to this direct communication with the divine.
15.2 But Moses prayed for mercy, first for Israel and after that for himself: and He who sitteth on the Merkaba opened the windows that are above the heads of the Kerubim. And a host of 1800 advocates and the Prince of the Presence, Metatron, with them went forth to meet Moses. And they took the prayers of Israel and put them as a crown on the head of the Holy One, blessed be He. ―The Third Book of Enoch: “Fragment of Ascension of Moses”
And so as we talk about Kabbalah, Israel does not just mean the people in the Middle East, but the parts of the soul that are trapped in conditions and defects and negative psychological qualities. As we see: Isis Ra El. Isis: the Divine Mother of Egypt; Ra: the solar god of the divine, which the Gnostics call Christ, the light of divinity which was manifest in Jesus; and אל El in Hebrew signifies the Lord, “God.” So the people of Israel are all those parts of us that are conditioned and which seek to perform the Exodus, up that Tree of Life, which we will be talking about.
15.3 And they said (Deut. 6: 4): "Hear, O Israel; the Lord our God is one Lord" and their face shone and rejoiced over Shekinah and they said to Metatron: "What are these? And to whom do they give all this honour and glory?"
And they answered: "To the Glorious Lord of Israel". And they spake: "Hear, O Israel: the Lord, our God, is one Lord. To whom shall be given abundance of honour and majesty but to Thee יהוה the Divine Majesty, the King, living and eternal".
15.4 In that moment spake Akatriel Yah Yehod Sebaoth and said to Metatron, the Prince of the Presence: "Let no prayer that he prayeth before me return (to him) void. Hear thou his prayer and fulfil his desire whether (it be) great or small".
15.5 Forthwith Metatron, the Prince of the Presence, said to Moses: "Son of Amram! Fear not, for now God delights in thee. And ask thou thy desire of the Glory and Majesty. For thy face shines from one end of the world to the other". ―The Third Book of Enoch: “Fragment of Ascension of Moses”
This is a description of the beatitude of the soul, that is enlivened by the presence of the truth in those higher dimensions.
But Moses answered him: "(I fear) lest I bring guiltiness upon myself".
Metatron said to him: ''Receive [Kabel, Kabbalah] the  letters of the oath, in (by) which there is no breaking the covenant" (which precludes any breach of the covenant). ―The Third Book of Enoch: “Fragment of Ascension of Moses”
The Zohar, which is the mystical book of the Kabbalah, explains some of the meanings of congregation of Israel. Who are these people of Israel specifically?
"The expression, [heavenly host or] "Congregation of Israel," in the first instance, refers to the [archetypes] first born sons of Light, or, as they are termed in the Book of Job, the morning stars, who, along with the Sons of Elohim, sang their song of praise [as one―Ehad] at the creation of the world. In an extended sense, it includes [Metatron and any of] the true children of light [from any religion] who have attained unto the Divine Life [Kether]." ―Zohar
So the Kabbalah is within our heart, what we have verified, what we have tested. For as the Psalms 40:8 states, “I delight to do thy will, O my God: yea Thy תֹורָתְ Torat, laws, are within my heart.”
We will talk about what the Torat, the tarot are in synthesis. These are the laws that guide us. These are the laws that we must study first intellectually, then verify through experience, through meditation.
The Purpose of the Tarot
As we see here, we have three tarot cards, especially as publicized by gnosticteachings.org: Glorian Publishing. And I would like to emphasize a couple quotes about the purpose of the tarot, as well as its relationship to each other, each individual principle.
“The Tarot cards must be considered (1) as separate and complete hieroglyphs, each representing a distinct principle, law, power, or element in Nature…” ―Manly P. Hall, The Secret Teachings of All Ages
So mathematics is intuitive. Numbers bear symbolic reference to a type of experience, when we awaken in the dream state, in those higher worlds, and we invoke the angels or the divine beings about a particular problem. We face a challenge, an ordeal, a state of suffering we seek to reconcile. We ask to that divinity, through certain invocations, in order to receive that help, asking with our mind and heart for the solution to that problem.
Divinity, whether it be from our own inner divine truth our own Being or from an angel―they give us a number. They provide a number in specific relation to a situation that plays out in that dream world. This is the world of symbols, of archetypes, of images, living dramas, living art. When we receive a symbolic dream experience in relation to a number, they are teaching us what we need to do about our physical life, what we need to change, what the solution is to the problem.
It is always involved with relation to a number followed by a situation. It can actually be an image of the card, but the truth is that the tarot are not just limited to a deck. The tarot themselves are represented by the images of the deck itself, but the tarot are not the deck. The tarot are the principles within those images, within those symbols. And so each number is separate and complete, distinct, profound, but also these cards work together.
How to Use the Tarot
If we use the physical deck, we can fulfill a certain procedure which we are going to explain. So these cards also are:
“(2) in relation to each other as the effect of one agent operating upon another…” ―Manly P. Hall, The Secret Teachings of All Ages
When we use a physical deck, asking a specific question to divinity, what we do is we have an altar. It does not have to be very complex or sophisticated. It could just be a table with a white cloth, a candle, an image of the holy pentagram, which is a symbol of Christ, the Christic principle. We invoke divinity, asking for the solution to whatever difficulty we have. We meditate. We go deep. We reflect. We ask for the guidance we need.
We shuffle the twenty-two major arcana. We pull out one card. Place it face down.
Shuffle the fifty-six minor arcana. Pull out one card.
Shuffle it again. Pull out another card.
You will have a total of three cards: one is from the major arcana, such as Arcanum 19: Inspiration, followed by Arcana 47: Deduction and 29: Domesticity.
When you take the card, you leave the major arcanum alone. You leave that number by itself, and you add the sum of the two digits of the minor arcana.
For example, 47. You would add the two digits together: 4 + 7 = 11; and then synthesize that further: 1 + 1 = 2. So you want to get a number that is below 10 with the minor arcana.
Likewise, 2 + 9 = 11 = 1 + 1 = 2, and therefore you add the sum of these two cards: 2 + 2 + 19, which gives you the Arcanum 23, known as The Plower.
These numbers work together. They relate to each other. When you look for an answer or response within the decks themselves, you take into conjunction, into account, the different cards and their synthesis, as well as their relationship to each other. You have to look at the answer, which is found within not only Arcanum 19: Inspiration, but also Arcana 47 and 29―but then the synthesis: the numbers that are added together, Kabbalistically, give you the final answer, which 2 + 3 = 5, which is The Hierarch.
So you can look at Arcanum 23: The Plower, as well as Arcanum 5: The Hierarch.
This is just the practical explanation of how to use these tarot within a published deck.
Now as Manly P. Hall also emphasizes in this quote from The Secret Teachings of All Ages, he explains that the tarot are:
“…vowels and consonants of a philosophic alphabet. The laws governing all phenomena are represented by the symbols upon the Tarot cards, whose numerical values are equal to the numerical equivalents of the phenomena.” ―Manly P. Hall, The Secret Teachings of All Ages
So as I explained to you, the numbers are intuitive. Mathematics are highly symbolic. Numbers represent forces, experiences, qualities. And through this course we will talk about each of the twenty-two major arcana and specifically the intuitive meaning of those specific arcana themselves.
And so as Manly P. Hall states:
“As every structure consists of certain elemental parts, so the Tarot cards represent the components of the structure of philosophy [philos sophia: love of wisdom, Christ]. Irrespective of the science or philosophy with which the student is working, the Tarot cards can be identified with the essential constituents of his subject, each card thus being related to a specific part according to mathematical and philosophical laws.” ―Manly P. Hall, The Secret Teachings of All Ages
Eliphas Levi stated that very interestingly that if one gained only knowledge of the tarot, exclusive of all other subjects, he would be more competent in every spiritual study than a person who had not done such an endeavor.
“An imprisoned person with no other book than the Tarot, if he knew how to use it, could in a few years acquire universal knowledge, and would be able to speak on all subjects with unequaled learning and inexhaustible eloquence.” ―Eliphas Levi
The Tree of Life: A Cosmological Map
We talked about the Tree of Life. This diagram with its ten spheres represents the entire universe, from the highest regions of perception, of being, of divinity, towards the most material, concrete, and physical forms.
We talked about the region of כֶּתֶר Kether, originally, which is the Angel מטטרון Metatron, which is the top sephirah (“emanation”) of the Tree of Life emerging from that abstract nothingness, known as the Absolute: אין Ain, אין סוף Ain Soph, אין סוף אוֹר Ain Soph Aur. That is the unknowable divinity from which every universe emerges. That is the unmanifested divinity. It is not knowable at this level, but when we learn to experience the Tree of Life, we can go beyond it.
The first emanation of that truth is known as Kether. It is like a spark of light that emerges from the unknowable source. And from the bottom of the Tree of Life we have מלכות Malkuth, which is our physical body: our earth, our kingdom. Malkuth in Hebrew means “kingdom,” and it is the kingdom in which we must learn to conquer, so that we can ascend up this Tree of Life, back towards the origins, the source, the truth.
The tarot themselves, the first ten arcana, relate to this Tree of Life, specifically. And I would like to read for you some emphasis from Samael Aun Weor, who explained in his book Alchemy and Kabbalah in the Tarot, how the initial ten cards of the tarot relate to this diagram:
So these three Sephiroth (“emanations”) have been known in Christianity as Father, Son, Holy Spirit. Amongst Hindus they are known as Brahma, Vishnu, Shiva.
Question: Does the major arcana refer to the past?
Instructor: Well the first ten cards relate to the specific sephiroth themselves, and we find that this trinity at the top is represented in every tradition. In the Nordic tradition: Wotan, Baldur, and Thor.
You can use this image to interpret any tradition, the cosmology or the cosmogony, the pantheons. But in synthesis, these three spheres are a form of energy that emerge from that Absolute source and that descend, down into greater forms of materiality and experience.
Beneath that to the right, we have:
While this is a lot of information, we will be breaking this down systematically, just to go step by step in relation to the arcana. But I wanted to introduce to you and emphasize that these ten sephiroth of Kabbalah cannot be separated from the Tarot.
How to Interpret the Tarot
So each card is broken up into a series of symbols and images besides the plain numerical equivalent, within the Hebrew as well as the Egyptian.
We have a sigil or glyph at the top third of the card, followed by a magical symbol, which comes from Paracelsus, I believe, who was the great physician and doctor, great master of medicine who knew the tarot very well.
You have a Zodiacal letter or symbol, followed by the name of the card and the planet.
Notice that each part of the card is broken up into thirds. We have the top third, the middle third, and the lower third, followed by the body of the tarot, which is very significant in relation to Kabbalah.
We can see that the four parts of that card are known as the four worlds of the Tree of Life. The four worlds of Kabbalah explain the makeup or the constitution of that Tree of Life in a much more profound manner.
The world of Atziluth is the world of archetypes, principles, forces, which is that top trinity on the Tree of Life. It is Kether, Chokmah, and Binah: Father, Son, Holy Spirit.
That tri-unity, that tri-force, emerges from the unknowable divine in order to create life and create it anew, to create the universe and to also create our own interior psychological universe. We use those three forces in order to create the soul, to develop ourselves. When those three forces unite, they create something.
We know that in atomics, atomic physics, that we have the proton: the affirming force, the electron: the negative force, and likewise the neutron: the reconciliating force. Within the atom we find these three forces are present in order for any universe to exist. Whether from the atom or from the galaxy, these three forces are present. And likewise, we use these forces within ourselves in order to develop ourselves spiritually. So, these three forces create.
And the next world below, Briah (the world of creation), is precisely related to the next trinity on the Tree of Life.
So again, relating to numbers the תֹורֹתָ Torat, we find that numbers are very significant in the Tree of Life. We have three trinities followed by a fourth sphere, known as Assiah.
Briah, the world of creation, relates to our spirit, Chesed: “Mercy,” our own Being, our own particular divinity, who we are going to talk about in depth today, followed by Geburah “Justice,” which is our divine consciousness, and Tiphereth, “Beauty”: the human consciousness, the human soul, willpower.
Below that that energy of creation begins to take form in terms of the mind, the heart, and our vitality, respectively: Netzach, Hod, Yesod. Netzach means “Victory” in Kabbalah or in Hebrew, and it relates to the intellect, the mind. We have Hod, “Glory”: the emotional vehicle, the emotions themselves, the astral counterpart, the world of dreams, specifically relating to our heart. And Yesod, “Foundation,” relates to our vital depth, our vital forces, our vital energy.
Below that we have Assiah: the physical plane, the physical body, the world of matter and action, which is our body that we possess, which contains all the forces of the Tree of Life in their synthesis. All that energy from the top descends down through creation of the universe and also creation of our own body, in which our soul enters in order to exist in this physical plane.
These four worlds can be broken down further in relation the birth of a child. In the beginning there was an ovum and sperm. That principle that has yet to become actualized. It is an archetype. It is a blueprint for a human being. That is Atziluth. That is the world of archetypes. Those forces are not yet active. They are not present.
But through the sexual act, man and woman create. The sperm and ovum unite in order to form the child. Again, formation relates to the world of Yetzirah, which is the world of crystallizations, in forms such as mind, heart, vitality.
We find this in a birth of a child. And when that child emerges for the first time in the world, he or she takes his or her first breath and is in the world of Assiah: matter and action.
The Book of Isaiah, 43:7 states: “Everyone that is  called by My name, and  whom I created for My glory,  I formed him, yea  I made him…”
...relating to the four worlds that we see represented here. The Qur’an, which is the sacred book of Islam, states the same thing in Surah 82:6-8:
“O mankind! What has deluded you with regard to your noble Lord, Who created you [Briah], then fashioned you [Yetzirah], then proportioned you [Assiah], assembling you in whatever form He willed [from Atziluth]?” –Surah al-Infitar, “The Cleaving Asunder,” 82:6-8
The tarot synthesize all this, so it is a very deep knowledge. Now we are introducing this type of wisdom in a simple manner, but we will be talking about these four worlds of Kabbalah throughout this course in relation to the twenty-two arcana specifically.
But let us talk about the first card of the Tarot.
This is the Magician. The word Magician come from mag, the Indo-European word for “priest,” or from the Persian magus, which means “priest” as well.
Amongst the Persians, magus, magushan is a spiritual master, someone who has conquered him or herself, psychologically speaking. The word magician also relates to the word maha-atman, which is where we get the word mahatma in Hinduism. Maha means “great.” Atman means “soul” or “spirit.” So this is an image of a great soul or spirit, one who has fully mastered him or herself and is indicating the path to others. The word maha in Sanskrit could also be read as maga-atman, which is also the word for mage, priest, magician. In a Sanskrit, an “h” can be read as a “g.” Maha is maga, mage.
In this image, we see a priest holding in his left hand a staff of power, ascending up, and his right hand pointing towards the earth, pointing towards the inferior part of the card. That staff is a symbol of our spinal column upon which the sacred force of Kundalini rises. This is the שכינה Shekhinah power of the Kabbalists, the power of the Divine Mother serpent of which the Book of Enoch speaks.
In order to ascend up to those higher spiritual regions, represented by the stars of this graphic, one must learn to descend. The card of the Magician, the priest, is about entering into suffering. It initiates. It begins a certain type of development or struggle. But of course, this magician, by his perfect serenity, establishes and explains precisely this dynamic in order to ascend to the higher regions of the Kabbalah: the Tree of Life. One must face one’s own psychological iniquity. One must descend down that Tree of Life, entering into matter and form and into states of suffering, so that one can take those experiences and to return back to the source, to learn from those experiences themselves.
This is synthesized by the image of the table in front of him. As Samael Aun Weor explains, these items are in disarray. We have a sword representing, again, the spinal column or the power of the Divine Mother Kundalini, the sword of the divine masters, which rises up the spine.
Likewise, we have a vase, representative of the female sexual organs, the yoni. And then we have a moon on that table, which likewise represents woman.
The magician must learn to use these elements on the table for his own development. That sword is the serpent power, the fire of God, the creative energies which reside in our body, specifically in the base of our spine. Through union and Tantra, when man and woman unite sexually speaking, and by conserving that power, can transform those energies and rise them up the spine to the brain. That is signified by the staff that the magician holds in his left hand, but of course, to reach those heights, one must first confront one’s psychological degeneration.
We see that the sword is also a phallic symbol. Likewise the vase, the feminine yoni, the sexual organs, indicates that the magician, the real priest, is somebody who is married. Every priest has his priestess. Jesus of Nazareth had his Mary Magdalene, Mag-da-lene, the magician. He was a priest of Egypt and knew that science very deeply and taught it in his Gospels.
By learning to work with that sword and that vase, when a man and woman know how to work in a matrimony, they can use that energy to ascend and create the heavens of Urania, which are the stars of this graphic.
The moon on that table is also a representation of the mind, because the mind is the source of our habits, our problems, our difficulties. The moon indicates sorrow, pain, struggle, sentimentalism. It represents mechanicity. It’s very easy to see within nature that the moon governs much of our existence. Even looking at crime rates on a full moon, there are many instances of degenerated behavior as a result of that influence, the lunar influence. Likewise with menstruation, as well as the tides the moon, is a very impactful force upon physical and psychological nature.
But psychologically speaking, that moon represents egotism, defects, which must be destroyed or transformed, so that that moon can become a sun. The sun is a representation of the solar Logos which the Gnostics call Christ, Son of God, S-u-n or S-o-n.
Who is the one that grants us the ability, the magician, to organize the table? We see that there is a bird beneath, which is the Ibis bird of Thoth, the Egyptian symbol of the Holy Spirit. Any bird in any religion represents the Holy Ghost, which if we look back at the Kabbalah, we find that we have the Father, the Son, and the Holy Spirit, represented by the top trinity: Kether, Chokmah, Binah.
Binah is represented by a bird, the Holy Spirit, which is an energy. It is the sexual energy, that energy which can create life of a child, physically speaking. When it is harnessed in a matrimony, it can be used to develop our spirituality. That is the sacrament of Rome, amore backwards, which means “love.” That is the Gnostic Church.
This is interesting that the word maga also relates to the word marga in Sanskrit. Marga means “path” and indicates the path of meditation, dhyana marga, specifically in certain scriptures. Marga also relates to mar, the sea, the ocean, which is the waters of Genesis. Those waters of creation, of Genesis, in which we give birth to the soul, are within our creative sexual organs, the gonads or the uterus of the woman. Those waters of life, the seminal matter, can be conserved and transformed into energy, into light, into fire, and it becomes the sword of that magician that he wields in order to conquer his own kingdom, to conquer himself.
So, the path of the magician is precisely the path of a matrimony, the path of a marriage.
Also, the table with its four sides represents for us the lower quaternary, the lower four sephiroth. We have Netzach, Hod, Yesod, Malkuth. Netzach is mind; Hod is emotions; Yesod is vitality or sexual energy, Chi among the Taoist; and Malkuth, our physical body.
The Magician is precisely our inner Chesed, our spirit, our Being. We have talked about how the soul needs to become a magician, to enter the path of spirituality, to initiate, to begin a new way of life. The one who does that is precisely our own inner divinity within us. So that image of the priest is a symbol of Chesed. This is our own inner God who is the only one who can help us to organize our own table: the psyche that we possess, that psyche, which is intellect, emotions, vitality, and our physicality.
It is easy to sit in meditation and to observe ourselves, psychologically, to see that we have many elements that are negative, and that we want to change. Otherwise we would never feel that impetus, that yearning to want to study spirituality, to learn how to escape suffering.
So there are negative thoughts. There are cruel emotions: resentment, fear, hatred, etc., which condition our consciousness, condition our psyche, trap our soul within perdition. Likewise, we have our vitality, which is usually squandered in a negative manner. We waste our vitality in many ways. It is easy enough to examine our life to see what habits we may have that drain us physically, mentally, emotionally, etc.
And so the Magician, our inner God, is the one who must organize ourselves. We as a soul must learn to obey divine truth. We as a consciousness, as the essence of God, is precisely that staff that the magician hold in his hand. That staff, if you are familiar with the Hebrew alphabet, is a straight line looks like the ו Vav, the sixth letter of Hebrew, which is a symbol of the spinal column.
If we look in the last graphic, we find that the Tree of Life, transposed upon a human being, we find that the heart embodies the third letter of the sacred name of God: יהוה Iod-Hei-Vav-Hei. י Iod at the top in the brain; ה Hei in the throat, ו Vav: the spine, the heart, relating to our willpower, followed by ה Hei in the sexual organs.
יהוה Jehovah is the sacred name of divinity, and we will talk about the meaning of those four letters soon. But we are that ו Vav, that willpower that God can use when it obeys His impetus, His command.
We have free will to choose to follow our conditioned psyche or to liberate the soul from its condition, with the help of our inner Magician, our inner priest, our inner Being. So that is the path of the priest―learning to use our willpower in order to free ourselves from that which makes us suffer. We learn that science precisely through meditation: dhyana marga.
The Three Priesthoods
We could say that there are three forms of priesthood that the Magician must follow in order to liberate the soul completely. Again this relates to the Tree of Life.
We find that the lower trinity: Netzach, Hod, Yesod: mind, emotions, and vitality, relate to three forms of magic. And again, magic, priesthood, is about exercising our own willpower upon our own inner nature in order to change who we are.
We say there are other forms of magic, such as black magi,c in which the person, through their egotism and their pride, uses their mind to control the minds of others, which is negative, which is what we do not teach. Instead, we teach how to follow our own inner Magician, our own inner Christ, our inner Being, precisely by learning to follow the three priesthoods.
Relating to Netzach, the mind, we have elemental magic [elementotherapy]: the work of helping the souls of nature, specifically through plants, working with the souls of plants so as that these elemental creatures, these souls of the plants themselves, can do beneficial service to others. This is also known as hermetic magic the science of Hermes in Egypt [Study Esoteric Medicine and Practical Magic, as well as Igneous Rose, to learn how to perform elementotherapy].
In Hod, the emotions, we have ceremonial magic, ritual magic, relating to the Gnostic Unction, the Holy Gnostic Church―of which we are a part of in this school―in which the soul receives the bread and wine of the Lord. This Holy Gnostic Church is not only just physical, but within those higher dimensions we can learn to travel in the astral dimension in order to speak face to face with Jesus Christ, and receive the bread and wine from him directly in his temple.
And Yesod, we have what is known as sexual magic, which is the work of a matrimony: where husband and wife agree to work in order to develop their spirituality. [See The Perfect Matrimony].
So those three sephiroth below are the triangle of priesthood. Relating to the work of the Magician, it is precisely through those forms of magic, of following divine will, in which we learn to organize our table.
One thing I did not mention was that if we look at even at the cloth or vesture of this master [the Magician], it is formed by a trinity, which is facing up, and that again refers to the three primary forces of nature: Father, Son, Holy Spirit, which is how the Magician is empowered. Our own spirit is empowered by working with those forces.
Those forces find themselves manifested within our physicality, as well as our vitality, our emotions, and our mind, which you could say form three centers of activity, as we mentioned previously: intellect, emotions, and our movement, our motor qualities.
One thing we did not mention is that the inferior part of the card is the basis upon which the Magician works―if we find the cubic stone of Yesod, which Yesod in Hebrew means “Foundation.” And this is the famous stone, which the builders rejected, as Jesus said in the Book of Matthew 21:42: “Did you never read in the scriptures, The stone which the builders rejected, the same has become the head of the corner. This is the Lord’s doing, and is marvelous in our eyes.
The Freemasons are very well versed about the cubic stone of Yesod, the foundation stone of the temple of mysteries. That stone is a representation of our sexual energy, our creative potential, which in us is a blackened stone. It is blackened by desire, by passion, by lust, which in the Middle East, the sacred Kaaba of the Muslims is the blackened stone that the Muslims venerate. Their tradition state that, amongst the Sufis specifically, that stone must become purified, whitened, perfected, chiseled to its original and pristine form in a time before Adam’s fall from grace.
That stone is precisely the energies upon which we work, because without sexual, emotional, mental energy, we cannot function. Likewise, our spirituality is based, our development is founded upon the work of that energy, in a conscious and deliberate manner, because those forces can give life spiritually and physically. But if we learn to renounce the physical aspect of desire, of craving, of attachments, we can learn to use those forces for the truth.
So that cubic stone is also the power that can destroy oneself as well, and we find that this stone is beneath in the third trinity of the card―which is known as the world of Yetzirah specifically. It is within the waters of this card beneath the Magician’s feet. Again, waters remind us of la mer, the ocean of divinity, the Divine Mother whose energies are manifested within our sexuality. And as Jesus stated, this stone can be the foundation of our temple, or it can be the means of destroying oneself. For as he says in Mark 9:42 “And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea." Again, in this sense, the sea is our representation of passion, desires etc.
This stone is within the bottom third, the waters of this card. It is interesting that Yesod is known as the Sophic Hydrolith, the stone of the water. Stones refer to the genitalia since a person’s “stones” is slang for the generative organs. Also, the Magician uses the power of these waters within the stones, to purify the consciousness.
The magician, a real priest, is somebody who seeks to destroy desire, by comprehending it, to transform it, to transmute it into cognizance, into purity, into light. He does that through his willpower, which is us our soul, which can govern the intellect, the mind, the heart, and the body.
But of course, that necessitates a training, a work with that stone itself at the bottom of the card.
We also notice in this image the sign of Leo, the sign of the lion or the lions of Judah in Hebrew. יהודה Judah is spelled: י Iod ה Hei ו Vav ד Daleth ה Hei, five letters, which have an additional D sound, ד Daleth, in conjunction with י Iod ה Hei ו Vav ה Hei the sacred name of God [יהוה]. So a real lion of Judah, a real spiritual person, a real magician, is a Jew. But of course, we are not referring to the physical Jews in the Middle East, but those who follow יהו Yew the sacred name of God, which is synthesized as י Iod ה Hei ו Vav ה Hei: יהוה Jehovah. So a real Jew can be from any religion, not just from Judaism itself. But someone who has fully incarnated that light is a Jew, is a real master. And those who are degenerate are the גּוֹיִים goyim.
Of course, these people who are full of desire and lust, are egotistical, but of course, the Jewish tradition has lost the meaning of this. But the truth is that Leo, the sign of the lion, relates to the stone, because that stone is perfected. Or when it is perfected, it becomes the light of the sun, and transforms the Being into a lion, a master. This is signified by the crown of this initiate, who has a serpent before his forehead. That serpent symbolizes how that Kundalini power has risen from the base of the spine to the mind, and has fully illuminated that power of Yesod, of sexuality, which has been raised to the mind in order to fully illuminate it. So, the serpent raised on the forehead signifies that this magician has entered initiation, has initiated this path, who has raised those forces completely.
And so the stone, again, relates to the sun, as we see in this planetary symbol by a circle and a point. Again, the circle and the point not only represents the sun, but also represents Kether on the Tree of Life.
This stone also receives the Kabbalistic, Hebrew name of שם המפורש Shem Hamphorash, “The Stone of the Name” or השם Hashem. השם Hashem, the appellation for the sacred name of God, יהוה Jehovah, is משה Moshe, Moses, backwards. Hashem is a name for the Solar Logos, the solar divinity, which if we work with Shem Hamphorash, the stone of the solar force, we can incarnate the Name of God in ourselves, our inner Kether―the point that emerges from the Nothingness.
We see here that Kether is the first manifestation of the light of the divine into the universe, and manifests as a single point within the circle, which is obviously this unknowable divinity in which that light emerges. And if we know Hebrew, which we will talk about the letter י Iod in Kabbalah, relates with the tenth card, the tenth sphere, the top of the Tree of Life. But Kether is symbolized by a point in a circle.
So, while this magician represents our own Spirit, Chesed―as we look at this image above our own divinity―our own inner Magician is also Kether, because there are levels to God, levels of development. For us, our own inner Father, our own inner Being, is our Chesed, our Spirit, our own inner Mercy. As the Qur’an states, Bismillah Al-Rahman Al-Rahim, “In the Name of Allah, the Compassionate, the Merciful.” أل رحيم Al-Rahim, “The Merciful” relates to רוּחַ Ruach, Spirit, which is relating to Chesed, but of course, Allah amongst the Muslims is Kether, Chokmah, Binah and Chesed, because the four sephiroth are the four letters of the Arabic name: الله Allah.
Arabic and Hebrew are really integral. We can study one alongside the other. They have the same meaning. We find that the circle in the point is the symbol of Kether, the Solar Logos, the Christ, emphasized at the top of the graphic with the eyes of Ra, the solar divinity of Egypt. Those are the eyes of omnipresence, of omniscience, of consciousness, of knowing. Divinity knows all and sees all.
Question: So would you say that that relates to the Sun?
Audience: Does Tiphereth also relate to the Sun?
Instructor: Well, Tiphereth relates to the Sun, but we could say that Kether is that point that emerges from that abstract absoluteness, that space of the Cosmic Mother, as a point, as a י Iod, which is a dot in Hebrew. Tiphereth does relate to that sign of the Sun, because in this card we find Tiphereth represented by that spine, that staff, which is where the energies rise when we know how, when we use them.
And so the eyes of Ra are the eyes of the Being, which are always present and knowing the present moment, which is the omniscience of our own divinity, because our own divinity knows all of our psychology, our mind, our heart, our body, our actions.
Question: Does Kether relate to the Ain Soph Aur? Like many suns, is Kether like an individual aspect of that?
Instructor: Well, Kether is the first manifestation of that light, and Ain Soph Aur is the limitless light of the divine.
If we look at the Tree of Life, the Absolute, the unknowable divine, has three aspects. Ain, which is nothingness, space. Ain Soph, which is limitless. Ain Soph Aur, which is that light of the Absolute that has not yet manifested into creation. When that light, which is single, wants to create something, it manifest physically as Father, Son, and Holy Spirit, because those three forces help to create any cosmos.
The Ain Soph Aur is the spiritual sun from which that light is still unitary, but when it enters the universe, it has to create. Therefore, it divides itself into the three forces. So it reunites again to create life, specifically. And that is symbolized and implied within the symbol of the Sun.
Also, the eyes of Ra, we find that the eyes of Ra form the holy eight, which we imagine a sign of the infinite traced along these eyes. We will see that the eyes of Ra symbolize that continuity of consciousness, of knowing, of perception. The symbol of the holy eight is a symbol of tantra, a symbol of esoteric Buddhism, specifically as well as Egyptian mythology.
The word tantra means “continuum, flow, flux.” And so, the eyes of the spirit are opened when we learn to use our energies, creative, sexual, emotional, etc., in a continuum. We do not break that continuum by losing any form of energy in whatever manner. Instead, we conserve those forces so that energy becomes a flow in our psyche, which awakens powers, abilities, consciousness specifically, so as to serve God. Not ourselves, but the divine.
The Caduceus of Mercury and Serpentine Energy
Also represented in this holy eight, we can transpose that image upon the spinal column. And then in this next graphic, we find the Caduceus of Mercury held by the Angel Raphael, representing Hermes, the science of Hermetic magic. So that symbol of the Caduceus is a symbol of the holy eight, the continuum of energies of tantra, which rise up the spinal column. That staff is the spine, and the channels are serpents, that entwine around that staff itself, represent two channels of energy that we have within our vitality; as well as our emotional body, our dream body, which we travel with in the astral plane; the mind, etc.; and our physicality as well.
These are not physical. These are more semi-etheric, not tangible to the scalpel, but they exist to senses that can be verified through conscious investigation. We find that we have two channels that rise from our sexual organs up to our brain to form these two serpents.
We call them Ida, Pingala, in Sanskrit, and we call them Adam and Eve in Kabbalah. Adam is the solar serpent, where certain energies of a solar type rise from our genitalia to our brain. And then Eve is the feminine aspect of that form, which rises up the spine to the brain.
Of course, the analogies to the serpents are very prominent within the Judeo-Christian Bible, but that is another topic for another course. But we see that these serpents represent the holy eight, in which our creative energies can rise from sex to the brain, in order to elaborate the wings of the spirit, represented by this Caduceus.
Our spirituality is developed by working with those forces. Likewise, we see in this image seven stars above the head of the Angel Raphael, which indicates for us the lower seven sephiroth of this master. The lower seventh sphere of this Tree of Life have been illuminated by that top trinity: Father, Son, Holy Spirit. So, the sign of the infinite is the Magician’s staff: the staff of power. And as Samael Aun Weor explains in his book Alchemy and Kabbalah in the Tarot:
“The fire of Phlegethon and the water of Acheron unite in the Ninth Sphere.”
Again, tying into Greek mythology, this Ninth Sphere is not just the center of the earth of our planet, but also within our own body, because our body is an earth. And in the very center of our body, we have the creative energy: the waters of life, which can flow within us internally in order to give life.
But these two channels Ida and Pingala, Adam and Eve, the two serpents of the Caduceus of Mercury, have been known as the Two Witnesses in the Book of Revelation, for as it states:
“And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. As we said: “These are the two olive trees, and the two candlesticks standing before the God of the earth.” ―Revelations 11:3-4
So again, relating to numbers you add: a thousand two hundred and threescore days (1260) which is 1+2+6+0 = 9. The number nine is very prominent within, not only the Qur’an, but also the Bible. Nine relates to the ninth sphere: Yesod, the second to last sphere on the Tree of Life. And this ninth sphere is precisely the stone which we build our temple upon. So, this is the science of Mercury, Hermes.
Related to Hermes, we find the teachings of the Emerald Tablet, which is a teaching of sexual magic, sexual alchemy, of how man and woman can unite and purify their spirituous earth through a gentle heat, with much attention―where the couple awakes that fire of love and harmony in order to control that fire and to raise it up the spine into the mind. And that awakens the wings of the spirit which is symbolized in modern day medicine.
The Hebrew Letter א Aleph
Lastly, I would like to talk to you about the Hebrew letter א Aleph at the top right corner of the image. Each Hebrew letter relates to numerology, as a numerical equivalent, a numerical value. And so the letter א Aleph symbolizes the breath, the wind, the air. So we talked about the waters and the fire, but we cannot leave out the air, because it is by working with our own breath, our breathing, in which we learn to control the mind, meaning our mind.
And so the א Aleph is a symbol of the sacred winds of God, the force of the divine. The letter א Aleph is our own inner Spirit, because as the book of Genesis teaches, “The spirit of God floated upon the faces of the waters” (Genesis 1:2) and hovered upon those sacred waters in order to provide the first day of Genesis. That Spirit, that רוח אלהים Ruach Elohim of the Old Testament is precisely Chesed, our Spirit, our inner Magician, the א Aleph.
That א Aleph is a profound letter that initiates life, spiritually speaking. If we take the letter א Aleph, its easy to see that it relates to the air when we transpose it upon the symbol of the body and the lungs. You find that there is a transverse line followed by two י Iods, you could say, two dots. When you take that image of א Aleph and transpose it on a human being, you have the spine, but also the two lungs by which we have life the wind the breath. א Aleph initiates the breath, gives life, for as we find in the birth of a physical child, the first moments of birth, the child inhales air and exclaims and cries. That is the א Aleph in action initiating a new life beginning.
Question: You mentioned Ida and Pingala and then you have the central spinal column. How does that relate with pranayama?
Instructor: Well pranayama is the science of yoking that energy. Now with pranayama, which is the science of interchangeable nostril breathing, we learn to use the א Aleph, the breath, the wind, controlling it in order to stimulate the sexual creative energy, so that it can rise up the spine. And we have many exercises of pranayama, specifically in books like Kundalini Yoga, as well as The Yellow Book.
Comment: I forget what it says, but they say the breath is the billows of the sexual body.
Instructor: It is because the fire is sparked by that א Aleph. Thank you for saying that because that elaborates on what I wanted to talk about.
The fire of sexuality is enflamed by the breathing. It’s easy enough to see that if we control our breath, we also control our mind. Breath is the vital energy in the air, but also when we learn to use that spiritual air to hover upon the face of our own sexual waters, we can transmute that energy and bring it up to our mind, so that we can create the first day of Genesis. As the Hebrews state, יְהִי אֹור וַֽיְהִי־אֹֽור׃ Yehi Aur Va-Yehi Aur: “Let there be light and there was light.” The word light begins with א Aleph. אֹור Aur, as we look at the Tree of Life again, we have אין סוף אוֹר Ain Soph Aur, א Aleph ו Vav ר Resh spells out “light.” And that of course is generated when we learn to work with that breath. The letter א Aleph again is formed by two י Iods and a transverse line (ו Vav) which refers to the trinity the top of the Tree of Life. We have three points, three forces manifested in that energy, in that breath.
So a magician is somebody who, in the sexual act, controls their breathing, is not carried away by passion, and uses the breath along with his wife, together, to transform that energy up the spine. And of course, that is allegorized in the Bible in many cases.
The letter א Aleph, we find in a very famous name of God in Exodus. And it says when Moses was confronting the burning Tree of Life, the Burning Bush in which the fire of God was present there. And God saidאֶֽהְיֶה אֲשֶׁר אֶֽהְיֶה Eheieh Asher Eheieh: “I Am that I Am,” and thus He said, “Thou shall say unto the children of Israel ‘I Am’ has sent you.” This is when Moses asked God to tell him, well, “By what name shall I call you when I go to Israel (to teach my soul who my master is)?” And the Lord says, אֶֽהְיֶה אֲשֶׁר אֶֽהְיֶה which means, “I Am that I Am,” but also means, “I Am Who Becomes,” “I Am That Becoming,” “I Am That Which Wills,” which initiates, which begins, which is symbolized by the letter א Aleph.
If you take that letter א Aleph and move it, if you spin it, it will form the swastika, which is the sacred cross in motion―which of course, certain people misappropriated that symbol for a very degenerated means. The swastika is the symbol of that א Aleph, the cross of sexuality in motion, because the vertical beam is the phallus; the horizontal beam is the uterus. And when a man and a wife unite sexually through that cross, and then they can serve that power, it spins. It becomes that א Aleph in motion, that swastika, which has been prominent in Buddhism and Hinduism especially. But of course, certain Germans took that symbol and really degenerated it for very evil purposes.
So, the Aleph is the symbol of the Magician, the wind, the breath. And it is that spiritual principle that we need to learn to obey, to follow within ourselves and in meditation and in our daily life, because that א Aleph is the power that is going to give life to our spirituality.
To emphasize this point, I would like to relate to you an experience I had many years ago, in which I was meditating at home, where I physically fell asleep and I woke up in the astral plane, the world of dreams. And I wanted to speak to my Being, my divinity, my Inner Magician, face to face. But what happened was I was intuitively called to descend into the earth, go down into the earth towards center of the heart of the planet.
This is a beautiful symbol of how we have to descend down like that Magician into the Ninth Sphere, to find that stone of Yesod, that creative energy. And as I approached my Being in the dark of those caverns, I felt His presence. I heard a heartbeat as well as a deep breathing of someone breathing very profoundly as if from exercise. And I felt that power emanating from my own divinity. So, my Being was showing me that “I Am א Aleph,” the Spirit, the wind, the breath, the presence which enflames every Tree of Life.
Afterward, I suddenly saw myself standing in an open parking lot, and I saw a yellow car like a race car. It started up and it started to skid away, and I knew intuitively that I had to chase that car, because I knew symbolically this represented something profound, that my inner Being wanted me to stop that car from driving around. But of course, the struggle was very intense, because it was very fast and I was losing energy, but I was very determined. But eventually the car slowed down as I followed it and I went down to it.
I realized much later how the car is a symbol of the mind, and the color yellow is a sign of the intellect, which my Being was showing me: “Your mind is chaotic and crazy and is wandering over all these places. You need to chase it by following the breath, א Aleph the spirit.” And eventually I caught up to that car, which is a symbol of taming the mind, becoming still within meditation. And of course, there is a man who in the car was a bald man, who came out of the car and I said, “Are you my Being?” And he said, “No, I am just a representation,” something to “symbolize something for you.” And then I woke up.
A symbol of baldness represents a lack of chastity because long hair in ancient times was a symbol amongst many cultures of sexual purity. Those who are impure are prostitutes, or those women caught in adulterous activity would be shaved of their hair to symbolize their licentiousness. So that is a symbol internally of how the one that was driving that car was my own desires, my own egotism, which I had to catch, to stop it, tame the mind, control it. That is how you become a magician, a priest.
So you learn how to control that energy through the א Aleph. The sacred name of God: יהוה Iod Hei Vav Hei, from top to bottom, represents this. We can transpose the Tree of Life on a human being. We find that י Iod is that dot that relates to Kether, the Crown, the truth. ה Hei relates to the breath, in the throat, which is what we actualize through sacred sounds like mantras, sacred sounds and vowels that we pronounce in meditation, and also in the sexual act when we learn to control the breath, the prana, the air. And the ו Vav again is the spinal medulla, but also is the sixth letter relating to the center of the Tree of Life: the willpower of our spirit, meaning ו Vav. And then last we have ה Hei in the sexual organs, a profound symbol. Jehovah you could say, in these four letters, is broken down into י Iod which is Father, ה Hei which is Mother, ו Vav which is the phallus; ה Hei which is the uterus. The sacred name of God is actualized between man and woman and they do that by controlling their א Aleph.
We’ve also included in this final image the Hebrew letter א Aleph along with the lungs, which are represented by the first letter of Hebraic Kabbalah transposed over the body of a human being. We also see the serpent of brass of Moshe, Moses, within the wilderness in the Book of Numbers.
The serpent of brass in the Torah hides the mysteries of the science of Aleph. The Hebrew term for wilderness is מִדבָּר midbar. דבָּר Dabar means “Word,” which reminds us of the genesis of the solar Christic energies within us, for “In the beginning was the Word, the Word was with God, and the Word was God” (John 1:1). We learn to work with the energies of the Father, the Magician, the solar divinity, through learning to walk with rectitude and love within the wilderness of our own life, our psychological states of suffering.
The path of initiation begins with א Aleph, the wind, the pronunciations, the sacred sounds we vocalize in alchemy and transmutation. To raise the serpent of bronze like Moses, the Kundalini power, is only possible within a matrimony, by priest and priestess, represented by the alchemical metals within brass. Tin represents Jupiter, man. Copper represents Venus, woman. Together, through fire and heat, you create bronze. Likewise, man and woman, priest and priestess, united by the fire of love, can create the serpent of brass within the spinal column.
The Magician teaches us to descend into the sexual act, the mysteries of Yesod. Afterward, through the mystical science of Kabbalah, the High Priestess of the tarot, we rise with the power of the serpent force through learning to control the sexual energies with our breathing, our breath.
Too much erratic and passionate breathing works to expel the seminal energies within sexual alchemy. Learning to profoundly inhale and raise the creative energies up the Caduceus of Mercury, up our spine, is the science of the Magician. All of this is accomplished through א Aleph.
As we mentioned earlier, the Book of Genesis depicts the emergence of light into our interior universe: “Let there be light! And there was light.” The word for light, in Hebrew, as we stated, begins with א Aleph, and is spelled א Aleph ו Vav ר Resh. ו Vav is the spinal column wherein we raise the Prana, the energies of א Aleph, from sex, up the spine, to the head, which in Hebrew is ר “Resh.” ראש Rosh signifies the brain or the head, which is where we get words like ראש השנה Rosh Hashanah, “head of the new year,” in Judaism.
Esoterically speaking, Rosh Hashanah signifies initiation, the beginning of a new year, and new life, the accomplishment of spiritual initiation whereby the Kundalini has risen within the entire spinal column to the mind and then the heart. Many people who follow Judaism don’t know the meaning of this, but the tradition holds these mysteries in a concealed form.
When we raise the light up our spine, we do so through א Aleph, the Magician, the real Being within ourselves. That serpent that the Magician raises is the second arcanum of the tarot: the High Priestess, the Divine Mother.
The following passage from Mark, Chapter 12, verses 28-30, emphasizes the path of the Magician within our mind, heart, body, and will.
“And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord [Kether is the first commandment, the first law, the Magician whose Sephirah resides at the top of the Tree of Life]: And thou shalt love the Lord thy God with all thy heart (Hod, the emotions), and with all thy soul (Tiphereth, human will, volition), and with all thy mind (Netzach), and with all thy strength (Yesod, sexual vital energy): this is the first commandment.” ―Mark 12:28-30
The mind is symbolized by the element air, and constitutes the aerial nature of thought, which fluctuates, flows, and changes like the clouds. The heart is symbolized by the element fire, wherein we either burn with passion, hatred, sentiment, or love. The sexual organs are filled with the seminal waters, wherein we find the element of procreation and spiritual life. And the earth is our physical body or matter that contains all of this.
We must learn to love our internal Magician within all three aspects of ourselves, known as the three brains of gnostic psychology, intellect, emotions, and sexuality, which we will be discussing and explaining in more depth throughout this course. Mind, heart, and sexuality constitute our internal machinery wherein the forces of the Magician can act.
As we indicated, the four elements are represented by the quadrature of the table the Magician must command, since it is precisely through his power that he can organize the contents of our psyche. The four corners of the table also remind us of the four Gospels through which divinity manifests and acts. Each gospel represents one of the four essential elements of nature that are symbolized by the four holy creatures mentioned in the Book of Ezekiel.
The Book of Mark represents fire, the lion. The Book of Luke represents the earth, the bull or ox. The Book of Matthew relates to water, an angel or human being. And the Book of John represents the air, the high-flying eagle.
The table with its contents is the matter composed of the four elements, the matter or Mother, Mater Dei, material of God, in which we can elaborate the soul. Those elements are in a potential state for spiritual creation, which the Magician can act upon to generate life. Of course, he cannot originate the soul without the help of the Divine Mother, the High Priestess, the receptive force, the subject of our next lecture.
To conclude I would like to relate to you an excerpt from one of Samael Aun Weor’s books in which he explains the nature of א Aleph in depth. So from Tarot and Kabbalah, he states the following:
The "Great Wind" is the Ancient of Days, the root of our Being, the occult of the occult, the mercy of mercies, the goodness of goodness.
The hair of the Ancient of Days has thirteen ringlets. If we add thirteen among itself we will have 1 + 3 = 4 (again the four letter name of God, Jehovah)
1 is the masculine principle, fire.
2 is the feminine principle, water.
3 is the Son of creation.
4 is the unity of life.
This is the holy Tetragrammaton. This is the name of the Eternal One, Iod Hei Vav Hei.
The hurricane, the four winds, the breath, the Word is represented in the beard of the Ancient of Days. This beard has thirteen locks.
The four winds are Iod Hei Vav Hei.
The 13th Arcanum is the Ancient of Days. Only by defeating death can we incarnate the Ancient of Days. The funeral ordeals of the 13th Arcanum are more frightful and terrible than the abyss.
In order to achieve the realization of the Ancient of Days within ourselves, we must totally accomplish the 13th Arcanum within ourselves.
We need a supreme death and a supreme resurrection in order to have the right of incarnating the Ancient of Days. Only the one who incarnates him has the right of internally wearing the hair and the beard of a Venerable Elder.
Only in the presence of the Angels of Death, after becoming victorious in the funeral ordeals, can we incarnate the Ancient of Days. Whosoever incarnates Him (The Magician) becomes another Elder in Eternity.
The mantra PANDER permits us to reach unto the Ancient of Days. This is possible within profound Meditation. In the world of Atziluth there is a marvelous temple where the majestic presence of the Ancient of Days is shown unto us.
The Ancient of Days dwells in the world of Kether. The chief of that world is the angel Metatron. This angel was the prophet Enoch. With the help of this angel we can enter into the world of Kether. The disciple who wants to penetrate into Kether will beg to the angel Metatron during his states of profound Meditation and he will be helped.
The Aztec goddess of death has a crown with nine human skulls. The crown (Kether) is the symbol of the Ancient of Days.
The skull (letter ר Reish, the head―because the word ראש השנה means head of the new year) is the microcosmic correspondence of the Ancient of Days in the human being. Indeed, we need a supreme resurrection in order to attain the self-realization of the Ancient of Days within ourselves.
In the world of Kether we comprehend that the great Law controls all that is created. From the world of the Elder of the Days, we see the human multitudes as leaves hurled by the wind.
The Great Wind is the terrible law of the Ancient of Days. "Vox Populi Vox Dei". A social revolt contemplated from the world of the Ancient of Days is a law in action. Each person, the entire multitudes look like leaves detached from the trees, hurled by the terrific wind of the Ancient of Days.
People do not know about these things. People are only preoccupied by acquiring money and more money. This is the poor, suffering humanity, who are only miserable leaves hurled by the great wind, miserable leaves hurled by the great Law.
Our authentic Being, in his essential root, is the Ancient of Days (we could say the Magician). He is the Father in us. He is our true Being. Our disciples must now concentrate and meditate very deeply on the Ancient of Days. The ecstasy, Samadhi, must be induced during Meditation.
May peace reign in all hearts; let us not forget that peace is light. Let us not forget that peace is an Essence emanated from the Absolute. It is light emanated from the Absolute. This light is the light of the Ancient of Days. Christ said, "Peace I leave with you, my peace I give unto you." (John: 14: 27). ―Samael Aun Weor, Tarot and Kabbalah
And in conclusion, I will give you a practice you can use in order to experience the nature of א Aleph. I will give you one in relation to this excerpt, but in the book Tarot and Kabbalah by Samael Aun Weor, he explains that one can meditate on the sign of the infinite.
First trace that image of the infinite, with your first finger and middle finger and thumb, around your heart. Trace it for a second, and then lay in bed meditate, relax, concentrate on that image in your mind. Fall asleep on that image, because that symbol will help to awaken consciousness in the astral plane, because that symbol represents the continuity of consciousness, vigil to dream states, symbolized by its open end and its closed end, which continually cycles eternally.
You can ask to be brought to a temple in Tibet, which is a sacred monastery known as the Sacred Order of Tibet, which is formed by 201 members, 72 Brahmans or masters lead by Bhagavan Aklaiva. And by being very dedicated, we can travel to that temple and receive certain ordeals so that we can become initiated as magicians in that priesthood. It’s a very ancient order. And through certain works we wake up in the astral plane by imagining that symbol, and then we will be taken to that place so that we can be brought into that higher brotherhood and sisterhood of the divine.
Of course, one thing that Samael mentions, and that one thing that I have verified, is that when they call you, they pull you by your feet in the astral plane. You feel a magnetic pull where they will take you where you need to go, and they will pull you out of your body. You will be taken to that place directly. So, you can invoke Bhagavan Aklaiva as a master. And that exercise is given in the book Tarot and Kabbalah.
Questions and Answers
Question: Is that the infinity symbol or what?
Instructor: The sign of the infinite is same symbol of the eyes of Ra, which is the Egyptian God. The holy eight which is again represented in our spine.
Question: So do that laterally? Is that correct?
Instructor: Yes, do it latterly around your heart, because the thing is you are working with your Vav, your heart. Because the letter ו Vav relates to the heart itself, which is the center of the spine in which we imagine, with our willpower and our concentration, that image, so that it enters into our consciousness. Do you have any questions?
Question: Does the Magician have power over the archetypes?
Instructor: Well the Magician is the archetypes, is those forces, because God is not something external, but is constituted by many principles and forces in nature. So those archetypes of the soul belong to God. And the Being or the Divine is not just some person. We represent them by an old man with a beard, as Samael mentions, but also by that symbol of the Magician, but that is a representation of a force that is universal. So those archetypes are the Being, and they belong to the Being.
Question: So when actually performing a tarot reading… you take the… is it the minor arcana?
Instructor: First one major arcanum, and then you shuffle the minor deck: the 56. Shuffle, it take out one card. Shuffle it again, take out another, so you have a total of three cards.
Question: So fate is supposed to play, I guess, a large part in what is revealed to you at that moment, right? So if you get an answer are you then able to perform another reading and, say you get a different answer, is it that answer that is different, or is it that you are supposed to take both answers?
Instructor: That is a good question. That tendency to want to get the answer we want is inherent to everybody, because the thing is, you know, what is essential to the practice, is that when you use the cards, the first answer you get is going to be the answer. Usually the mind does not like it. I mean I have done this many times where I have asked for help and I got a card like 12: suffering, the Apostle: I do not like this. This is painful, but then I kept wanting to change the answer, and then I really meditated on this and realized that no, God gives you a message―you keep it. The mind is what is stubborn and wants the message to conform to its ideas.
But the answer will always elude the intellect, which is why when you get an answer on a card, sit on it for months if need be, until you understand that card in relation to whatever problem you are facing because as the Talmud states, “A dream uninterrupted is like a letter not read.” Same thing with the tarot.
You know you got an answer. If you do not stick to it and really contemplate that response, you will be missing a very beautiful teaching, because the Being speaks through those numbers. Of course, those answers go against the mind, the ego, which wants certain things to conform to its will.
Question: So like it might not be logical? But at the same time, it doesn’t mean that it’s not right?
Instructor: Oh, it will be logical, but it is a superior logic, because our common logic from universities and scholasticism is very limited. There is a divine logic which Plato talked about called a Nous, a type of consciousness that is very elevated, in which you really you know things without having to rationalize about them and it can relate to superior concepts, superior ways of being. And you can read about that in The Republic, the symbol of the Allegory of the Cave, in which the soul escapes the cave of the mind in order to experience the light.
But when that person comes back into the cave to help others out, people do not understand this individual, because they are chained next to the wall looking at certain images from the fire behind them, projected onto the wall in front of them, like shadows. And they only see according to their limitations. The mind is like that. Even when you escape for a moment, you lose that experience and you come back. But we learn to develop a superior type of logic through experience, which is Logos, which is a symbol of Christ. Again, the trinity relates to Kether Chokmah, Binah: First Logos, Second Logos, Third Logos. So it is a divine reason. So the answer will make a lot of sense, but it requires a lot of intuition, because it is intuitive logic, not intellectual logic, if that makes sense.
Any more questions? We will begin to meditate. So, we will be continuing these lectures on the rest of the twenty-two arcana.
Question: Does that mean should we keep on coming back to the cave and trying to bring more people out?
Instructor: Well, you do that by your experience and your own understanding. You know, one does not have to become a teacher, but in fact, we learn through example more than our precepts, because the way you help out other people in the cave―yeah, giving the knowledge is very important. It is helpful. It can make a big difference―but of course, that requires sacrifice, because the people who are in that allegory trying to get out of the cave again were very resistant, very negative. They did not like being told, “No, I am egotistical, and I am wrong,” you know, and trying to get them to change is very hard.
You receive the Kabbalah, experiences, based on how you sacrifice for others, which is an important factor in this teaching. We talk about three factors relating to the three forces. We have Holy Affirmation, which we could say is sacrifice for others: to affirm the truth, to teach unto others or to help others according with our skills and our disposition. We have Holy Negation, which relates to: deny ourselves, go against our own defects, to comprehend our errors, and to change them. And then we also have Holy Reconciliation, which is to bear the cross. So Jesus says, “If any man will come after me, let him deny himself, bear up his cross, and follow me” (Matthew 16:24).
We have the factors of birth, the soul, to the cross of sexuality. We have death of desire, the ego, relating to the negation of our own defects. And then we have sacrifice for others: to affirm the truth. We all follow those three principles in our own way, but we do it in accordance with the will of our own inner Magician. We learn that through meditation, but of course, trying to help others is always very painful, especially when we have a lot of our defects, which get in the way. This is really the primary problem when we are trying to help another person. We have our own faults that we need to rectify, that prevent us from doing the best that we can―especially in difficult situations with difficult people, so to speak, if that makes sense, if that answers your question.
Comment: There was another cave that I was thinking about, the cave that Dante… but that’s another topic.
Instructor: Yeah, thank you for bringing that up, because Dante, the first book of The Divine Comedy is the descent into hell [Inferno]. First you descend and face your own defects, and then you purify yourselves in Purgatory and then you ascend [to Paradiso: Paradise]. So if you want to ascend, according to the Magician, you got to descend.
Question: What about that caption that says, “Abandon all hope, ye who enter here”?
Instructor: And it is interesting, because hope in the tarot, I believe, is the seventeenth card, seventeenth card of the tarot. In order to have hope, we have to be very strong, because that descent into facing our own evilness is very painful, very difficult, in which we will want to run away from the facts. But if we are those few people who are rarely remain true to their principles, then we can make the ascent like Dante did. Of course, with the help of his Guru, his teacher, not just a physical teacher, but in the internal planes―Virgil was his master.
Question: Wasn’t he a Roman poet? Was he spiritual?
Instructor: He wrote The Aeneid, which you can read about in the book The Magic of the Runes.
Question: Was he an initiate? Virgil?
Instructor: Oh yeah! A great master. The Aeneid is a very Kabbalistic text, which we can talk about at another time.
Question: All of them say that he is a Roman poet. That’s as far as I go…
Instructor: Well, he talked about the birth of Rome: Amore, the church or the city of Rome, which backwards spells love. So it is a symbol of the battles that any soul goes through against the ego, our defects, our own desires.
Question: How far can people go without realizing that they are an initiate?
Instructor: Well, here is the thing. Certain experiences may be kept from the soul, by divinity, to a degree, but certain initiations, which really belong to the Being, the divine, can be experienced. By special grace we could be given that experience. I know there is a case of Samael Aun Weor when he was entering into initiation at a certain degree. He actually was not aware of the initiation itself as it happened in the internal planes, but he was told later by his wife, “No you… we were in the temple and your Inner Being, Samael, was being initiated into the church.” And then he meditated and then he remembered.
So, there is not necessarily a set limit, but I would say the more you awaken, the more you will remember; the more that you will know. And in the beginning, we are usually very unconscious, very asleep. We do not know what is going on psychologically.
Question: So we could just be going through sufferings and transformations, but really the Being is going through the initiations?
Instructor: It is the Being that is the initiate, because the Magician, the priest, the one who gains power, is our Spirit. Now we do our part, but we have to recognize that we are nothing, because the Being is powerful. If the Being is powerful up there, that means down here, we are the opposite. So we should not be proud, but instead, we should do our part. And that gives experiences and qualities of understanding to our divinity. So the Magician, the priest, is our own Being, and He is the one who receives the initiations.
Question: So to Self-realize is to like be like the equivalent of the consciousness of the Being?
Instructor: It is to unite with the Being, and therefore the soul is not the soul anymore. It is the Being. It is reflected. So, think of it like you are looking at a mirror. The mirror is the soul according to Ibn ‘Arabi, a Sufi Master. He said that God looks at the mirror, at Himself, to contemplate Himself. Self-realization is when the mirror has been polished through dhikr: remembrance in Islam, so that the soul reflects the image of God within. So the soul is lost in that Divine Being. Self-realization is when all that parts of the Tree of Life, the ten sephiroth, are integrated, so they are not separate anymore, but they are unified. Then they can return with knowledge back to the Absolute.
But that is a very lofty goal. We first begin by initiation through overcoming our daily sufferings, by beginning a new way of life, in relation to the first arcanum of the tarot.
(The awakening of Psyche, the soul, by Cupid / Eros: the creative sexual power of divine love)
It is good, for the purpose of our studies, to discuss the nature of divine love and its practicality, its need, its importance. Simply look at the world today, at the news, and you find acts of destruction that are unprecedented, crimes that are beyond comprehension. The world is in a state of calamity that precedes a much greater state of global crisis, of which the prophets of all religions have warned against.
It is through the recognition of suffering that the student of genuine religion seeks to understand how to change oneself. If we do not change our negative interior psychological states, we cannot hope to produce the changes that we seek among other sentient beings. It is precisely through overcoming the afflictions of our own mind, its conditioning, that we can learn to transmit the light of the divine, which is within us.
The thing to remember and comprehend is the nature of the self. The real self, the Being, does not pertain to any individual, any person. The Being, the self, is not our fears, our anxieties that cause so much distress and confusion; neither is the Being our self-esteem, our pride and vanities that fluctuate and change like the wind. Our education, titles, diplomas, which we wield as intellectual arsenal to substantiate and defend our pride, does not constitute our true self either; our book knowledge really accounts for nothing when confronting the fundamental problem of psychological and spiritual transformation.
The Being is universal, cosmic. There is no individuality there, in the sense of “me,” “myself,” “I.” Within the Being is the supraconscious understanding of all things in the eternal present, beyond the projections of our worries, fears, preoccupations, ambitions, and terrestrial baggage. By learning to access the divine potential and presence of divinity, known in Arabic as hudur, we awaken to our genuine self-awareness, muhadarah. By learning to pay attention, here and now, we discover the very obstacles to our own development. Through recognizing the conditions and faults of our mind, we learn to become truly transformative in a very practical sense.
In this awareness, we do not simply wish for a better state of humanity, but actualize it, here and now, for the betterment of others. This is something we can practically manage, and see its results. Therefore, this work is not something ambiguous, not vague; it is not suppositional. It is concrete, factual. For as Samael Aun Weor wrote, “Gnosis is lived upon facts, withers away in abstractions, and is difficult to find even in the noblest of thoughts.”
Through this work, we can see the clear effect of our actions upon others within our daily life, either to our benefit or detriment. There is no need to believe in spirituality, some vain utopia that someday things will get better. Instead, we learn to produce positive results for the happiness of others, serving divinity in every thought, word, and deed.
As we are going to explain in this lecture on divine love, faith is conscious knowledge. It is experience born from energy and action. It is what we know. To believe in something is really useless. To not believe in something is also useless. To invest our mental or emotional energy into a concept does not change the daily reality of our suffering; it does not help us to acquire cognizance of the purpose of life.
We may really believe in Jesus, Buddha, or Muhammad with our hearts, yet we continue to feed anger, resentment, and all the degenerate qualities of the psyche that cause harm. We use the very energy that can give birth to the soul for our defects. To believe or not believe in a tradition, guru, or sheikh, is mistaken, because it does not address how to consciously control the energies that can awaken our perception, so that we do not need to believe, but can seriously know.
We must learn not to wash our hands in justification, as Pilate allowed Jesus to be crucified, whereby he stated, “I am innocent of this man’s blood.” All of us have Pilate inside, washing our hands clean of culpability, while in truth we allow our most destructive habits to crucify divinity within our hearts.
It is also not in believing in some prophet or deity that we will be saved. As the Apostle James taught, “Faith without works is dead.” Believing in Prophet Muhammad, with our intellect or heart, as a concept or emotional quality, will not redeem the soul, the consciousness. To have genuine faith in a tradition is to know from experience the principles it contains. So, if we have consciousness of what Muhammad taught, what the prophets taught, and if we practice their teachings, we will develop the consciousness thoroughly. But belief is another thing; to think something is true or not is irrelevant.
Attending a church, mosque, or synagogue does not make one spiritual. Having direct experience of divinity does. Being part of a physical group is insufficient for objective self-knowledge. We need practical and transformative knowledge applied to daily living. But not only that, we need to apply what we learn. Therefore, the tradition we study here is filled with innumerable practices geared to awaken the consciousness. But if we just read the knowledge and don’t apply it, we won’t have real faith. We will be stuck in belief.
The Definition of Divine Love
Many people toss the term “divine love” around in so-called spiritual circles, and have many concepts about it. All of this is very sentimental, like hallmark cards. Many people have a lot of ideas about what love is, and can write very beautifully and convincingly about it. Yet if we go very deep within meditation and awaken our consciousness within the superior worlds of nature, which we access when we dream, we will find that people write about love in accordance with their psychological conditioning, self-esteem, fears, and insecurities.
Genuine love is selfless. There is no ego, no “I” present. Love only gives of itself for others, without any concern for how one appears, one’s self-image. This is essential in our study of self-knowledge, as especially presented within Sufism, because it is the universal sense of Being, wujud, that connects us with all beings. This is most important within the perfect matrimony, the sexual union of two beings, one who loves more and the other who loves better; sexuality is the full manifestation, inspiration, and expression of Allah, divinity. Sexual union is the science of Alchemy: Allah-Khemia, the chemistry of God.
In love, there is no concept or reasoning. Love simply is. A true marriage, before divinity, therefore, is between husband and wife, when man and woman sexually unite. Paperwork means nothing. In most cases marriage papers constitute legalized prostitution and have nothing to do with love. Marriage exists when a man unites with a woman in sex; this is a literal, psychic, and spiritual communion of souls.
The Sufis poets have always utilized sexual and erotic language to describe the soul’s unification with the divine. Yet few people realize that this language is also literal; that when husband and wife connect sexually, they become a terrifically divine being, capable of creating life. If the couple knows how to conserve that sexual energy and not expel it, they remain in Eden, a Hebrew word for bliss. Their love remains intact, pure, and chaste. If the couple is sensual, carnal, and animalistic, they will be kicked out of paradise.
As Christ spoke through the mouth of Jesus, “Before Abraham was, I Am.” Only divinity can say this word, “I Am.” But when a married couple unites out of selflessness, compassion, and true remembrance of divinity, then the Being, Allah, is fully manifested there.
Mansur Al-Hallaj, the great Sufi master, once stated, “An al-Haqq!” or “I am the truth!” in Arabic. This got him in trouble with the orthodox authorities, who were scandalized that a terrestrial person would refer to himself with one of the sacred names of Allah. It is the equivalent of saying, “I am God!” Jesus said the same thing and was thereafter crucified. What occurred in both cases was that divinity, whether named Jehovah, Christ or Allah, manifested within those initiates. Both Jesus and Al-Hallaj became vehicles of divine love and being, and had reached the heights of mastery through working in the perfect matrimony, in the science of Alchemy. Through sexual union, Jesus and Mansur could develop their complete divine potential.
Sadly, Mansur was tortured and executed. However, like Jesus, he was completely free of ego and conditioning before his physical death, which is why his poetry and light were intense during his final hours.
Only the Being can say, “I Am.” The Being is divine love, the intelligence of all creation, of all the cosmos. But we can become vehicles of Allah when working in Alchemy, the chemistry of God, which is the perfect matrimony. This is how we can fortify compassion and eliminate many defects from our nature, so that our consciousness irradiates with selflessness and abundance.
The Sufi-Christian mystic poet known as Kahlil Gibran spoke beautifully about the sexual nature of divine love in his book The Prophet. Even the name of this poet deserves reflection, since Hillel in Hebrew means “Praised or Glorified One,” a reference to the star of dawn, Lucifer, the sexual potency. Gibran reminds us of the Rune Gibur, the swastika or cross in motion, emblem of sexual alchemy, whereby the energies of sex inflame and illuminate the chakras of the body, causing them to spin as the swastika in movement. The cross is also a sexual symbol representing the vertical phallus and the horizontal uterus. This forms Gibur, the strength and chastity of God, known as Aun in Hebrew: Gibur-Aun, Gibran.
The following quotation is from the chapter “On Love.” I will provide some comments in between the lines to provide understanding, since this poet is a great Kabbalist and psychologist of the Sufi tradition.
Then said Almitra, "Speak to us of (Conscious) Love."
And he (Almustafa, the Chosen and Beloved of الله Allah) raised his head and looked upon the people, and there fell a stillness upon them. And with a great voice he said:
When love (גדולה Gedulah, the Spirit, the Innermost) beckons to you follow him,
Though his ways are hard and steep (through the path of the spinal column, the reed or staff of initiation).
And when his (solar) wings (that open upon the Caduceus of Mercury) enfold you yield to him,
Though the sword (of Kundalini) hidden among his pinions may wound you (your ego).
And when he speaks to you believe in him,
Though his voice (the Voice of the Silence) may shatter your (egotistical) dreams as the north wind lays waste the garden.
For even as love (גדולה Gedulah, the Spirit, the Innermost) crowns you (with a crown of life, כתר Kether, the Father; Revelation 2:10) so shall he crucify you (through initiation). Even as he is for your growth so is he for your pruning (of your inner tyrant, your egos; Isaiah 25:5).
Even as he ascends to your height (of the Tree of Life) and caresses your tenderest branches that quiver in the sun (the Solar Logos: כתר Kether, חכמה Chokmah, בינה Binah in Kabbalah),
So shall he descend to your roots (at the tree of زقوم Zaqqum, the tree of death in Islam, the Klipoth of Kabbalah, the inferior worlds) and shake them in their clinging to the earth (מלכות Malkuth).
Like sheaves of corn (plants which assimilate the Solar Christic Force) he gathers you unto himself (He strives to unite all the diverse parts of the Being, to achieve tawhid, unity of God).
He threshes you (provides you ordeals) to make you naked (innocent, like Adam and Eve before the fall).
He sifts you to free you from your husks (egos, Klipoth, shells).
He grinds you to whiteness (through the wheel of Karma).
He kneads you until you are pliant (in contemplation and meditation);
And then he assigns you to his sacred fire (the Kundalini awakened through the perfect matrimony), that you may become sacred bread for God's sacred feast (the sacred initiations within the temples of the Superior Worlds).
All these things shall love (גדולה Gedulah, the Spirit, the Innermost) do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart (the Universal, Abstract Absolute Space, the Spirit of Life Free in its Movement).
But if in your fear you would seek only love's peace and love's pleasure,
Then it is better for you that you cover your nakedness (your shame born from fornication, as Adam and Eve were after the fall) and pass out of love's threshing-floor (the ordeals of a matrimony and of initiation),
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love (גדולה Gedulah, the Spirit, the Innermost) gives naught but itself and takes naught but from itself.
Love (גדולה, the Innermost) possesses not nor would it be possessed; For love is sufficient unto love (for "my God is God," אליאל). When you love you should not say, "God is in my heart," but rather, I am in the heart of God (the Absolute Abstract Space, الله Allah)."
And think not you can direct the course of love (the straight path of the Bodhisattvas), for love, if it finds you worthy, directs your course.
Love (גדולה Gedulah, the Spirit, the Innermost) has no other desire but to fulfil itself.
But if you love (consciously) and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night (the Divine Mother Space).
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully (to die to the animal ego with happiness and contentment).
To wake at dawn (for runes, meditation, and esoteric exercises) with a winged heart (or the longing to know divinity) and give thanks for another day of loving (through a perfect matrimony);
To rest at the noon hour and meditate love's ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved (الله Allah, the divine) in your heart and a song of praise upon your lips. —Kahlil Gibran, The Prophet
To obtain the supreme heights of initiation, we must work in a matrimony, which is the path of sacrifice, the cross. This is how our inner spirit, Gedulah, the Innermost, receives powers, and riches, and glories, through the work of His human soul or bodhisattva.
A true matrimony is one born of selflessness. There is no desire that says, “I want,” “I crave,” “I need.” Love does not demand ultimatums of the other. Conscious love only knows how to provide for the beloved, and is willing to provide even the last drop of his or her blood for one’s partner. This is the type of consciousness between Jesus and Mary Magdalene, Rama and Krishna, Muhammad and A’isha, and other sacred matrimonies.
So if we’re married, we aspire to those heights of spirituality, because most of us are selfish. Yet through training this can change. It is easily obtainable when there is some degree of love and comprehension between the couple, since love grows the more it is nourished and fed, and the more our animal ego, desires, and conditions are annihilated.
The Trainings of Sufism
So, we previously discussed the demarcations of instruction as given within religious traditions, specifically within Sufism. Religion can be divided into three classes or categories of instruction and practice, whether introductory, intermediate, or advanced, otherwise classified as exoteric, mesoteric, and esoteric.
The Sufis denominate the first level of teaching as Shariah, which in spiritual studies does not pertain to the punitive or repressive laws of Muslim countries, but pertains to our conscious psychological discipline that we engage with to curtail negative thinking, negative feeling, and negative action.
Likewise we talked about Tariqah, the intermediate or mesoteric aspect of religion. Tariqah simply means “path.” It is the way that follow and practice, a path that winds from oasis to oasis within the desert of our life, the wasteland of initiation. It is our practical work that we fulfill day by day, moment by moment, for the benefit of others.
Marifah means knowledge, and is the Arabic word for gnosis. We also have Haqiqah, which is the truth. Marifah and Haqiqah can be described as two aspects of the same dynamic, since for the truth to be realized, we must have knowledge, expedient methods for transforming the psyche, and to have knowledge, we must comprehend and realize.
Buddhism divides these three categories as the Shravakayana, Mahayana, and Tantrayana, the introductory, greater, and supreme vehicles. Shravakas are those who listen to the spiritual teachings for the first time. Such persons practice spirituality for their own well-being. But with the Mahayana, or greater vehicle, one works less for oneself and more for others. In Tantrayana, one works solely for all sentient beings.
The same in the Sufi model. In Shariah, the practitioners work to stop their own suffering and to cease causing harm because such actions produce harm within them. In the path of Tariqah, that of divine love, we work on ourselves for the benefit of others. We can then say that the last two degrees or trainings of Sufism, Marifah (knowledge) and Haqiqah (Truth) are combined as one and constitute the highest aspect of any teaching, the most expedient methods of transformation, and also the highest levels of understanding and knowledge.
So these trainings entail their own forms of discipline, in varying degrees. Shariah is ethical discipline, mind training, whereby we comprehend and eliminate defects so that we don’t harm ourselves. We are taught to not lie, to not steal, to not commit fornication and adultery, to not ingest intoxicants or drugs, alcohol, etc. We avoid taking in elements that are contrary to our spiritual work. We clean the temple of our body, heart, and mind so that the Being can officiate. We learn not to kill, not only physically, but with speech.
When we speak sarcastically and humiliate our neighbor, we make blood rush to his face. This is a form of bloodshed and killing, whereby we are killing a person’s self-image. This is wrong. All religions teach us against negative behaviors of this type. As Prophet Muhammad taught, “The strongest among you is he who controls his anger.”
Each religion has its own set of commandments that it gives. Again, these laws are not punitive: “Do this or be punished!” That is something very superficial and does not produce real development in the soul. Following external laws is one thing, but being a law unto oneself is another.
This does not indicate that we can do whatever we want, but that we follow the internal law of divinity, which is harmony, peace, and health. We simply depend on no one to do this work, only the Being.
This training is known as ethics. Ethics is different from morality. What is moral in one country is immoral in another. Simply look at the differences between North America and the Middle East. Ethics is knowing how to act appropriately for the benefit of others in any circumstance. Compassion is within all religions, all ethical disciplines, especially Islam. The punishments for adulterers and fornicators in Surah Al-Nur, “Surah of the Light” within the Qur’an, for example, is a symbol of how to work against the ego. Flagellation and the removal of thieves’ hands is a representation of what we must do to our ego, for as Jesus taught, “If your left eye offend you, pluck it out, lest your whole body be dragged into hell.” By denying our ego, by waging a holy war against our desires, defects, vices, etc., we generate light.
Scripture is written in symbolic language for the consciousness. If people take these punishments literally and physically harm others, this is something else and different.
The Qur’an has many allegorical verses which we need Kabbalah, alchemy, and intuition to understand, as indicated in the following Surah al-Imran, verse 7:
"It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] literal―they are the foundation of the Book―and others allegorical. As for those in whose hearts is deviation [from truth], they will follow that of it which is literal, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge (Marifah, alchemy and Kabbalah) say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding (Binah, Intelligence in Kabbalah)." —Qur'an
The other two degrees of these trainings are based on Shariah, the law, and mutually support each other. If one has no ethical discipline, one cannot follow the path, Tariqah, and achieve understanding and knowledge (Marifah) of the truth (Haqiqah). All three trainings integrate and constitute three aspects of one whole. However, the path is presented in these degrees due to the capabilities, dispositions, and needs of their practitioners.
Marifah is sexual knowledge, alchemy, known as Tantra in the east, the principle of Tantrayana. A matrimony is not only the basis of physical life, but spiritual life as well. When we work in a marriage we can harness the most potent energies of the universe for the development and awakening of the consciousness.
The Sufis use erotic language to describe union with God, whereby the soul is lost in the ocean of love. When a couple is sexually united, husband and wife lose their identities and become lost within the ocean of the creative sexual energy. There is no “me,” “myself,” within two practitioners of sexual magic who deny their egos, who learn to annihilate egotistical desire (through fana in Arabic) to be, to subsist (through baqa in Arabic) within the creator (Al-Khaaliq).
Who is it that creates in us? The sexual energy, the power of divinity. But how we create depends upon whether we follow divine love and will or our own egotism and desires.
While the Sufis used clear, erotic language to describe the path of alchemy, many people do not realize that this love is also physical, literal. Divine love is manifested through husband and wife in sexual cooperation, in sexual magic or Alchemy.
This is the power of Baqarah, the sacred cow, a symbol of the Divine Mother in Hinduism. She is the serpentine power of Kundalini that the tantric practitioners work with. Therefore, with great respect and veneration, Muhammad became the vehicle for transmitting the second surah of the Qur’an, “The Cow,” or “Heifer,” the longest Surah of the Qur’an. The Qur’an means “The Recitation,” the mantralization of the sacred verb. The power of speech esoterically refers to the power of the bull or cow. When couples pronounce mantras in sexual union, they are learning to unite with divinity completely, to remove the conditioning of the psyche and the mind to liberate soul from conditioning, through the power of love.
To understand the trainings of Sufism, we can refer to the Sufi master Ibn ‘Arabi. He explained that in the path of Shariah, “Yours is yours and mine is mine.” That which belongs to you is yours. That which belongs to me is mine. There is a sense of separation whereby we are working individually for our own spiritual benefit and goals.
In the path of Tariqah, “Mine is yours and yours is mine.” There is a shift of perspective, whereby we focus on the spiritual community and the benefit of others. There is a degree of selflessness and compassion present whereby we can help one another in a genuine sense, without major interferences from our egos, nafs, or defects.
Regarding Marifah, knowledge, Ibn ‘Arabi states that “Nothing belongs to you or me.” In truth, we don’t own anything. All abundance belongs to divinity.
Regarding Haqiqah, the truth, Ibn ‘Arabi stated, “There is no you or me.” Meaning: there is only God, divinity, the Being, Allah.
Remember when we said earlier that “Wherever your sense of self is, that is hell. Wherever you aren’t, that is heaven.” There is no egotism, self, or sense of “I” within the Being, as we presently know in ourselves. The Being is as different and incompatible to the mind as oil is to water.
Divinity, the real Being, is the Absolute Abstract Space, the emptiness of enlightened cognizance, the pure light of Adi-Buddha, Ain Soph Aur in Kabbalah, which to our present sight is darkness, but for the self-realized masters is the uncreated light of the unknowable divine.
This divinity is selfless, but constitutes the true universal individuality, or better said, supra-individuality of any master who learns to incarnate and develop that force in themselves, so that there is no self, only the truth, al-Haqq, as proclaimed through Mansur Al-Hallaj. Divinity is one and absolute, as proclaimed through the Muslim Shahidah or testimony of faith: “There is no god but God.”
Anyone who wants to comprehend divinity must fulfill the three trainings. Again, these are not something rigid and dogmatic. These are practical steps. We must begin where we are at, with Shariah, ethical discipline, since we have a lot of selfishness and desires that keep us from knowing divinity. As we develop light, we can then provide that light of compassion for others in the path of Tariqah. By serving others completely, we follow Jesus, Buddha, Krishna, Moses, Muhammad, on the path of Marifah and Haqiqah, knowledge and truth.
In Shariah, we serve divinity in ourselves. In Tariqah, we serve divinity in others. In Marifah and Haqiqah, there is only divinity everywhere and within ourselves. There is no “I,” but only the awakened state of consciousness free of conditions.
The Three Brains
In the path of self-knowledge, we deeply study what in gnosticism is called the three brains. These are three centers of psychological, energetic, spiritual, and physiological activity. The term brain in gnostic studies does not simply pertain to the physical matter within our skull. But a brain, esoterically speaking, is a machine that process certain psychological states, or qualities. It’s a type of mechanism.
We have an intellectual brain, which is where we process thought, mind, concepts, reasoning, ideas, theses and antitheses, and hopefully synthesis.
With the emotional brain we process sentiment, like, dislike, feeling, hope, longing, fear, etc. It pertains not only to just those psychological states, but to our heart and its nervous systems. The heart is a very sensitive organ and has intuitive capacities that are unlocked through the science of alchemy.
We have a third brain all throughout our spinal column, the brain of action, and which is divided into three principles, dynamics, or qualities. We have the center of movement at the top of the spine, whereby we process all our movements in our body. We have the instinctual center relating to the base of the spine, relating to our impulses, will, actions, desires. The most potent center pertaining to the spinal column is sexual, the sexual center or sexual organs. The sexual energy is the most potent force we carry within our body. The third brain can be therefore synthesized as the motor-instinctive-sexual brain.
Why discuss the three brains in relation to Sufism and divine love? Because to love the divine, we must become fully conscious of all these aspects of ourselves, and to give everything to God through renouncing negative habits and psychological states, whether through thought, feeling, or impulse. We can only learn to transform our psyche when we become conscious of our three brains. We become conscious of divinity likewise through the management of these parts of our body and psyche.
The three brains are a machine, a car that we must learn to handle and drive, if we want to safely arrive at our spiritual destination. Dreams of driving a car can symbolize how we use the mind, heart, and body appropriately or inappropriately. See how you drive in your dreams to know how you are doing!
Jesus taught us about the three brains in the gospels when a Jewish Pharisee tried to discredit the master before the public:
"And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
"He said unto him, What is written in the law? how readest thou?
"Jesus said: Thou shalt love the Lord thy God with all thy heart and with all thy soul, and with all thy strength and with all thy mind; and thy neighbor as thyself." —Luke 10:25-27
The heart is the emotional brain. The soul is willpower, the human consciousness beyond thought, feeling, and bodily sensation. This will must dominate our thinking, feeling, and action. Our human consciousness or willpower is mostly conditioned by nafs, egos. But there remains a free portion of this consciousness, which we call the Essence, that must liberate the conditioned consciousness, as we explained previously.
We also must love God with all our strength, meaning: all our vitality or sexual energy. When we wake in the morning, we are rejuvenated by our vital energies, renewed through the process of physical sleep. This depends upon how we use the sexual force, because if we squander this energy, we will become weak, mentally, emotionally, physically, and spiritually.
Sexual energy gives us life. This is easy to see physically. The physical birth of a child is contingent upon the union of man and woman. By using the virile force, the sexual energy, husband and wife can create a human being. Likewise, the spiritual human being can be created in us through that same energy. We would not be here if it weren’t for the creative force, the power of the Holy Spirit as denominated by the Christians.
It’s interesting that the root word for virility is virya, warrior, someone who is spiritually and physically strong. Likewise, virtue is born from virility. How we use our sexual, emotional, mental, volitional, and conscious energy can grant us union with divinity, if we know how. Therefore the gospel states, “Love thy God with all thy strength.”
By conquering the sexual force, we become virya, warriors, mujahidin, strivers in spiritual warfare as taught within the Muslim tradition. This is a war against the ego and desire, against our nafs, defects. Through transforming the sexual energy within us and giving it to divinity, we acquire divine virtues and develop self-knowledge.
Faith and the Solar Force
By working with the sexual energy, we develop genuine faith, since this energy awakens consciousness and gives us direct knowledge of the mysteries of life and death. This is the science of transmutation, from the prefix trans, “to carry over, transport,” and mutation, mutate, “to change dense material forms into energy,” into spiritual force. Transmutation is the alchemical science of transforming our conditioned psyche into liberated consciousness, by transmuting the seminal matter or waters into cognizance and light.
We’ve included in this image the famous symbol of Islam, which is the crescent moon and the star of Venus, the star of love. We have juxtaposed with this image the Assumption of Mary, who is standing on a moon with her head crowned with twelve stars.
The power of the warrior, the virya, born from one’s virility, is in itself symbolized by the crescent moon. In Kabbalah, the moon relates to the sphere of Yesod, the second sphere from the bottom of the Tree of Life. Yesod means “Foundation” and is constituted by our sexual energy. It is the foundation of spiritual life. The Tree of Life is literally our spine, and Yesod is the sexual organs, since without our spine we would be invalids, incapable of functioning in life in a complete sense and not without special assistance.
We can likewise transpose the image of the Tree of Life on a human being, where the first trinity relates to the head, the second trinity to the heart, and the lower trinity to the sexual organs and thighs of the human being. This diagram relates to the three brains in many interesting ways.
With the moon, we think of lunar cycles, mechanicity, and forces in nature, as well as repetition. The moon is also a symbol of the mechanicity of the mind, the ego, the nafs. Our psyche is a moon, meaning: our habits are very ingrained. Whether we like to smoke or drink, to engage with specific types of conversations or discussions, we are habituated and fixed on certain behaviors due to the sleep of our consciousness. These habits and ways of being, some harmful, some not, constitute the conditioning of our psyche. They are mechanical and lunar, not belonging to the physical moon, but to our egotistical psychology. The mind is a moon; it only knows how to engage with its own conditions and desires.
But of course, in this image we have something very beautiful. The star of Venus above the crescent moon relates to love. Venus is the goddess Freia amongst the Nordics, which is where we get the word “Friday,” the holiest day of the week for Muslims. Likewise. sundown for Jews who celebrate the Sabbath, or Saturn-Day, Saturday.
This Freia, this Venus-Aphrodite, this goddess of love is the Hindu goddess Kundalini. She is the Divine Mother, the feminine aspect of our inner divinity. As we mentioned the Hebrew word Elohim, El is masculine, God; Eloah is feminine, Goddess; and Elohim, with Iod and Mem added to the end of Eloah, is Gods and Goddesses: Jehovah, or Jah-Chavah. Jah is the Divine Father. Chavah is the Divine Mother.
The Divine Mother is essential for our spiritual work, whom we must comprehend and experience very deeply to achieve self-knowledge. She is the power that can help free us from our defects. She destroys our defects after we have comprehended them completely in meditation. She liberates the soul from conditioning through wielding the powers of the moon, the sexual energy. She is the sacred heifer, the Cow, Al-Baqarah, immortalized through the longest Surah of the Qur’an. Surah Al-Baqarah relates how the leg of the heifer has the power of resuscitating the dead to bring them to life. This is highly symbolic, of course.
She also transforms the moon of our mind into the sun of understanding. She is Mary, Miriam in Hebrew, which literally means “to raise.” She raises us from spiritual death into the heights of spirituality. She is the energies that rise from the moon of our body, the sexual organs of Yesod, up the spine to the brain to produce the halo of the saints.
In sacred art, we often see the prophets and saints with halos like the sun, because they’ve transformed the lunar energies of sex into the solar energies of the Christ force, to saturate their minds completely with that power. This is the Kundalini of Hindustan.
The illumination of the mind relates to the mysteries of Halloween, Hallowed Evening. For this holiday, we take the pumpkin gourd mentioned in the Book of Jonah, clean out the muck, the guts and filthiness of the gourd itself. This represents how we must purify the filthiness of the mind. This is to place a candle, the light of understanding, inside that mind to illuminate it. This is how our evening, our darkness, is hallowed and enlightened.
But first you must go through all the visitors at the doorstep, dressed as ghouls and goblins, our own defects or nafs, who ask us, “Trick or treat?” In reality, you don’t want to be tricked by your own mind, but to treat yourself to the divine mysteries.
Miriam is the one who cleans our mind, our gourd. She is the one who gives us faith, and faith is a solar force. This solar force is born from our seminal waters, the waters of sex, the sexual matter, from which the energies rise within the spine to our mind. The Hebrew word for water is מַיִם Mayim, relating to מרים Miriam, since if you add the letter R, ר Rosh in Hebrew, to Mayim, you spell Miriam.
The word believer in Islam is al-mumin. The plural form is al-muminin. The resemblance of this term to מַיִם mayim, water, is striking, since a true believer works with the power of Yesod, the seminal waters. This is how we generate faith.
Faith is a force that guides us when we work with Miriam, our Divine Mother, to transform the moon into a sun. To be a true Muslim or believer is to be through the power of love, to be through lieve, love, the libido. You see this hidden in the symbol on top of every mosque. Very cryptic, but clear when you know alchemy and kabbalah.
We must be through the power of love, to be conscious to transform all our mechanicity into love, into consciousness. All conditionality must be transmuted into liberated consciousness; everything must be performed and given to divinity. This is how we awaken and know divinity for ourselves, developing conscious knowledge, real faith.
The term belief, as it is used now, has no meaning or purpose in esoterism. To think or feel something is true does not signify consciousness of that given thing. Therefore, we like to use the term faith in this tradition to be clear about our meaning, which is energy and will applied to action.
"Here we think a note upon faith should be of interest. Initiates say that its meaning has been misunderstood. Faith, as the world uses it, possesses no spiritual nature; though in the secondary system [the work with sexual energy] it means power and energy applied to action. All success in Yoga [religion] comes from this application; for the true quality of faith is a Solar force that illumines the mind and attracts to it atoms of power and energy. More human wrecks have resulted from the misconception of this quality than man realizes." —M. The Dayspring of Youth
People just sit on their couch and think that by believing in divinity, everything will be fine. One must learn to be conscious through the libido, the creative power of Yesod, and to apply it consciously. This is how we submit to God (perform Islam, submission).
Jesus provided the parable of the mustard seed, which is small, but has the potential to become a great tree. All that is possible for the fruition or development of a giant tree, a tree of life, is within the seed. Also, we are in a potential state within our sexual seed, the sperm or ovum, to become complete spiritual beings who are not influenced by the moon, by mechanicity. That seed can only develop when masculine and feminine matter are united, when the virile force of man and woman are combined; this will help to generate consciousness and solar faith. The moon can therefore become a sun, a solar entity.
"When Jesus used this word in the sentence, 'If ye had faith as a grain of mustard seed,' He meant that one could work miracles if one possessed the atomic energy contained within a mustard seed. But in this world of illusion this is reversed, and the weak man sits still and believes that all will be applied to him if he has faith. It is not a force that should only be applied to religious belief. It is the power of the Innermost [the divine, Allah] working through the densities of our bodies, and the more we respond to it the greater will be our powers." ―M. The Dayspring of Youth
All our psychological, emotional, psychic, spiritual, and physical action is generated by the seed, the seminal matter. If we learn to take that force and transform the seed into Christic energy, we can give birth to the purified soul. Sex is the power of religion and divine life. Therefore Samael Aun Weor wrote in The Perfect Matrimony:
"It so happens that people think that by belonging to this or that faith, to such and such religion, or to one or another sect, that they are already saved. Naturally, this is false. 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
This is the meaning of the second birth, to be born again as Jesus taught to Nicodemus. We must be born again of water and spirit. People think that one simply gets baptized by physical water and then believes in Jesus and then one is done. He said that “That which is born of flesh,” through the common sexual act, “is flesh.” A physical child is born from the animal orgasm, the sexual act culminating with seminal emission. “But that which is born of spirit,” through the sexual act with seminal retention of the waters, “is spirit.” If the couple knows how to conserve that water, that energy and redirect it, they can give birth to awakened consciousness and eliminate defects. This is how the moon is transformed into a sun.
This is the path of the cross, the vertical phallus joined to the horizontal uterus. It is upon this cross or within this crucible that we can die to our defects, that we can be cleansed by the fire of Christ, the fire of sex, ignited through divine love. When the couple unites, the fire ignites, inflames the mind, the heart, the psyche, and provides the capacity to unite with divinity, to create spiritual life.
The Muslims of course use different symbols for their religion, the crescent moon and star of Venus, but the same alchemical meaning is there. Ritual cleansing with water (wudu) is a common preparatory act before performing salaat, (daily prayer). This signifies that the initiate is transmuting their sexual energies to awaken the capacities of the heart.
The Symbolism of Water
Water is a prominent symbol in many world cosmogonies, particularly the Book of Genesis, the Bible, and the Qur’an. The creation of the earth and its emergence from the seas of creation, as told in Genesis, is allegorical. It represents the birth of the soul, new vehicles that the soul can inhabit as it rises upon the Tree of Life. Each Sephirah represents a new land that we must conquer, that we must create within ourselves, through alchemy.
The waters symbolize the power to generate, to create. Within us, our capacity to create physical and spiritual life resides in our waters. It is the source of pleasure, redemption, and the elevation of the soul to paradise. As the Qur’an teaches us in Surah al-Waqiah, the Inevitable, about the fate of those who transmute their waters:
In the Gardens of Pleasure,
A [large] company of the former peoples
And a few of the later peoples,
On thrones woven [with ornament, the solar bodies or garments of reverance],
Reclining on them, facing each other.
There will circulate among them young boys made eternal
With vessels, pitchers and a cup [of wine of transmuted sexual energy, Kundalini] from a flowing spring (of Yesod)―
No headache (suffering) will they have therefrom, nor will they be intoxicated (with fornication and adultery)―
And fruit of what they select (from the Tree of Life)
And the meat of fowl, from whatever they desire.
And [for them are] fair women (Nirvani woman) with large, [beautiful] eyes,
The likenesses of pearls well-protected,
As reward for what they used to do (for being chaste).
They will not hear therein ill (fornicating) speech or commission of sin (lustful desire)-
Only a saying: "Peace, peace."
The companions of the right - what are the companions of the right?
[They will be] among lote trees with thorns removed
And [banana] trees layered [with fruit]
And shade extended
And water (of transmuted sexual energy) poured out
And fruit, abundant [and varied],
Neither limited [to season] nor forbidden (as the fruits of the Tree of Knowledge were forbidden),
And [upon] beds raised high (wherein the sexual act is treated with respect).
Indeed, We have produced the women of Paradise in a [new] creation
And made them virgins (Venus-Uranias or Urania-Venuses, female initiates),
Devoted [to their husbands] and of equal age,
For the companions of the right [who are]
A company of the former peoples
And a company of the later peoples. —Qur'an
Jalaluddin Muhammad Rumi was a famous Sufi poet and mystic, a profound kabbalist and alchemist, who taught in his writings the path of yoking the waters through tantra, or Marifah. An example of his initiatic work is the following cryptic postulation:
"From the heart of the lovers, blood flows like a vast river. Our body is the windmill, and love, the water. Without water the mill cannot turn." ―Jalāl ad-Dīn Muhammad Rūmī, Hidden Music
Marifah or tantrism teaches that when a couple is engaged in sexual union, the different energies or seminal waters of the divine are active in the body. The sexual force then circulates throughout the physicality and psyche as well. There is a profound movement of forces through the chakras or energetic centers of the spinal medulla. The chakras rotate positively like the swastika when the couple is chaste and pure, avoiding animality in the sexual act.
The body has seven main mills, seven main chakras, which are well documented in Hinduism and within Sufism as al-Laṭaʾif as-Sitta, the seven vortexes or centers of spiritual and psychic power. These are the seven churches of the Book of Revelation.
These centers of power spin as the couple controls their breathing, their ruh, so that the sexual energy rises within the spine. When breathing is erratic and impassioned during the sexual act, the sexual energy flows outward and results in the orgasm. Remember that if there is no water, the mill cannot turn. If you ejaculate the waters, those chakras or mills cannot spin, but will remain still. Those chakras grant powers and spiritual abilities, such as clairvoyance, clairaudience, telepathy, omniscience, etc., so if they are inactive, then the consciousness lacks force and energy to be awakened.
But when the breath is harnessed through sacred mantras and vocal remembrance of Allah in sexual magic, that energy rises inward and upward to the brain and then to the heart.
Again, we emphasize that the chakras can only spin when there is water, transmuted sexual energy, within them, to circulate and provide energetic movement. Hence the importance of sexual purity within every religion, especially Sufism.
Al-Qushayri also provides an interesting explanation of the esoteric symbolism of water in the path of love in his Risalah: Principles of Sufism:
"Some say that hub, love, is a name for purity of affection, because the bedouins when speaking of the pure whiteness and regularity of someone’s teeth use the expression habab al-asnan." —Al-Risalah: Principles of Sufism by Al-Qushayri
Why the purity of teeth? In Kabbalah the mouth signifies Da’ath, Marifah, sexual knowledge. To be pure in speech is to handle the sexual energy wisely, since sex and the throat connect through the spine. Everyone knows that adolescent boys acquire deep voices due to puberty, and likewise adolescent girls develop their voice further due to the maturation of the sexual organs and the development of hormones.
Al-Qushayri continues to explain the nature of divine eroticism and water:
"Others say that since hubab is a word for the excess water that results from a heavy rain, mahabbah came to mean the heart’s boiling and stirring with the thirst and excitement of meeting the Beloved. Still others say the word is derived from habab al-ma, the greater part of a body of water, because love is the object of most of the heart’s concerns." —Al-Risalah: Principles of Sufism
Who is the Beloved? It is the Being. Yet a husband finds the Being present in his wife, and vice versa. In Christian terms, every man views his wife as the Divine Mother, Miriam, while every woman views her husband as the Divine Father, Joseph.
Here the waters overflow and saturate the heart when the couple knows how to conserve those forces, raising them from sex to the brain and then to the heart.
You can see that the Sufis use a sexual and erotic language for describing union with God, precisely because union with God occurs in the sexual act. Sadly, many people ignore this fact and come up with many superficial interpretations of the Sufi writings that ignore the necessity of sexual magic.
And sadly, people only see sexuality as something filthy and disgusting, to be indulged in or repressed, even though sexual magic serves a much more profound function than animal pleasure. As Rumi explained to his disciples regarding alchemy:
“If in thirst you drink water from a cup, you see Allah in it. Those who are not in love with Allah will see only their own faces in it.” ―Jalāl ad-Dīn Muhammad Rūmī
The cup is the holy grail, the feminine sexual organs, within which is filled the waters or manna of the desert, the creative energies that will arouse and satisfy our spiritual thirst.
In relation to this topic, Iranian mythology speaks of the cup of Jamshid, a holy grail filled with a divine elixir that grants the soul the capacity to perceive the seven heavens (the superior dimensions of the Tree of Life, as well as the seven chakras of the spinal medulla). The word Jamshid is an interesting acrostic: Jam signifies a gathering together, which is sexual. For husband and wife to be close to each other signifies intimacy, closeness, a gathering together. The cup or yoni is also the sacred emblem of Christianity in which the solar initiates gather around.
In the past, solar initiates would gather within the temples or mosques to celebrate the path of the Lord through prayer and ritual, which is the general etymological significance of the word "gathering." The word "church" in Greek, Εκκλησία Ekklisía, refers to a gathering place that belongs to divinity, kyriakos, the Lord. A church in esoterism is where the creative energies congregate within the spine, as with the seven churches or fully-developed chakras of the Book of Revelations.
There are alchemical meanings hidden within the Arabic language. Shid, pronounced “Sheed” reminds us of Shahid, “witness.” Therefore, Jamshid is the cup of gathering and witnessing, since none can witness or experience divinity without the sacred yoni, without working with the creative waters of life to awaken the powers of the spine and the mind.
As Al-Qushayri explains:
"The expression ‘jam and tafriqah [or farq] is often used by the Sufis. Abu Ali al-Daqqaq used to say, 'Separation (farq) is what you are given a share in. Gathering (jam) is what is removed from your power.'” —Al-Risalah: Principles of Sufism
All of us are separated from our Being because of the original sin: lust. All of us fornicated and expelled ourselves from Eden, bliss. This occurred precisely because in the past, we did not respect sexuality or transmutation. Due to our own will, we separated ourselves from divinity.
Gathering is a term used to signify how one approaches divinity through the will of divinity. The disparate parts of the soul, once fractured and conditioned by ego, nafs, become unified and integrated by divine decree. Through comprehending, judging, and annihilating the shells or defects that condition consciousness, the Being achieves tawhid, unity within our psyche. And what higher way exists to reach divinity, according to the Sufis, than the sacrament of sexuality, a marriage, whereby the Being descends and helps us to tame the fires of love? Through the fires of love the egos are annihilated completely.
Al-Qushayri explains the alchemical meanings given by his teacher, Al-Daqqaq:
"His meaning was that whatever pertains to servanthood [submission to divinity in sexual magic] and is attributed to the servant [the alchemist], whatever is linked to the conditions of being human [as a fornicator], is a form of farq, the separation between worshiper and Worshipped [because through the orgasm, we separate ourselves from the Worshipped, the divine]. Whatever proceeds from the Truth [al-Haqq, Haqiqah, the realizations born from Marifah, transmutation]—the generation of spiritual meaning and experience [since every true spiritual experience is born of the Genesiatic waters], the gifts of grace—is a form of gathering [jam], the coming together of worshiper and Worshipped." —Al-Risalah: Principles of Sufism
Therefore, people who are filled with a lot of sexual passion and animal desire will obviously look at the sexual act, the waters, as something carnal, bestial, as Rumi indicated. They see their own faces in it; they separate themselves more and more from divinity through fornication. Yet if the couple works to eliminate desire, egotism, nafs, from the psyche, to deny, comprehend, and annihilate lust, then the sexual act becomes something pure and holy, through which the Being, the divine, is present. Through scientific chastity, Marifah, the Being gathers us in worship of his presence, hudur, within the flames of love. This is the meaning of the Sufi technical terms awe and intimacy. We will speak about awe now but come back to intimacy in a short while.
"The true nature of awe is absence [ghaybah], absence, being carried beyond oneself. [In sexual magic, one is no longer an separate individual, but united in the Being, for man and woman form one terrifically divine Elohim]. Everyone in awe is lost to himself [his animal ego, lusts, and desires]." —Al-Risalah: Principles of Sufism by Al-Qushayri
Remember the teachings of Proverbs, chapter 1 verse 7:
"The fear [awe, Pechad] of Iod-Chavah is the beginning of knowledge [Da’ath, Marifah], but fools [fornicators] despise wisdom and instruction." —Proverbs 1:7
Awe and fear have the same meaning, to respect the creative sexual energy and never waste it, because to fornicate is to be a fool, to waste the sacred oil of the temple.
"There is treasure to be desired and oil [שֶׁמֶן shemen, semen] in the dwelling [body or temple] of the wise; but a foolish man spendeth it up." —Proverbs 20 :21
"What is more, Sufis in a state of awe differ in degree according to their detachment from or attachment to ordinary [egotistical] awareness [during sexual transmutation in a matrimony]. Some of them are greatly detached [from lust] and some of them are less so [because they are beginners in alchemy]." —Al-Risalah: Principles of Sufism by Al-Qushayri
All of this is represented by the lance of Longinus and the holy grail in Christianity. The lance is a symbol of the phallus, the masculine force that pierces our egos and annihilates them in the sexual act after we have achieved profound comprehension of such defects in meditation. Here we see the path of redemption for the soul: the union of husband and wife in the perfect matrimony.
Jesus taught alchemy very clearly in other verses, especially in his teaching the Samaritan woman at the well (a symbol of Yesod: the waters in our earth, Malkuth):
"Jesus answered and said unto her, Whosoever drinketh of this (physical) water shall thirst again:
"But whosoever drinketh of the (sublimated sexual) water (turned into energy) that I shall give him (in sexual magic, alchemy, tantra, Marifah) shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.
"The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.
"Jesus saith unto her, Go, call thy husband, and come hither." ―John 4:13-16
The waters become a wellspring of eternal life when we conserve them. The water regenerates and provides life continually and therefore helps us to remain young, virile, and strong.
Many people think Jesus was dismissing the woman to go get her husband, as if he was ignoring her, but the answer to her question is clear: call thy husband if you want to learn how to use the waters that will give you eternal spiritual life.
Beautiful, no? But cryptic.
The Sufis, along with the gospels, explain the bliss of a marriage, although in a Middle Eastern way, through a heightened alchemical, kabbalistic sexual language.
"Ali ibn Ubayd said, 'Yahya ibn Muadh wrote to Abu Yazid, ‘I am intoxicated with how much I have drunk from the cup of love.’ Abu Yazid wrote back to him, ‘Someone else has drunk the oceans of the heavens and the earth and his thirst is not yet quenched. His tongue is hanging out and he is asking, “Is there any more?”’ —Al-Risalah: Principles of Sufism by Al-Qushayri
It is one thing to have an insatiable sexual desire or lust, animal passion, carnal attachments, it is a completely different thing to develop the genuine bliss and ecstasy of the soul during the same sexual act. Remember that in Hebrew, Eden means “pleasure” or “bliss.” It was the bliss humanity, symbolized by Adam and Eve, once enjoyed. Sex was once practiced in observance and remembrance of Allah, the Being, but when humanity indulged in the orgasm, in sexual desire, they expelled themselves from Eden, that blissful state.
Those who practice alchemy transform the seminal matter, the sexual waters, into conscious love, chastity, purity, light. When practicing alchemy once per day, no more, the couple rejuvenates the body, heart, and mind. In this sense, the soul’s thirst for divinity is not quenched no matter how much one transmutes from the cup of alchemy, the feminine yoni in sexual magic, because these waters constantly generate within our sexual organs. Because we receive the sexual energy anew every day, it is necessary to sublimate it daily.
Christ’s first miracle was the transmutation of water into wine. This again is symbolic, of how the couple transforms the seminal energies into the wine of the spirit. Such a wine inebriates the soul, as described within Sufism and Christianity.
"And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there (again referring back to Miriam, the Divine Mother, who is going to be present at this miracle): And both Jesus (the Inner, Intimate Christ) was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come (the Lord has not fully manifested within the spinal medullae of the married couple yet, since they are learning to transmute for the first time). His mother [Miriam] saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him." ―John 2:1-11
Even though it is forbidden in Islam to drink alcohol, the Sufis use the language of intoxication and drinking to talk about experiences with God in alchemy. It signifies being drunk on God, being intoxicated with love. These initiates always treated sex with respect, as something sacred, unlike our humanity today. The Sufis treated sex with balance, neither something to repress or indulge in as something filthy, but through a comprehensive, middle way, by utilizing sex in its true purpose and function: to generate the soul.
Many of these Sufi masters were, of course, married, since every man needs a wife, and every wife needs a husband. These masters did not make alchemy public, but practiced Marifah in secrecy, since this teaching was not explained openly until recently, in the 1950’s with the publication of The Perfect Matrimony by Samael Aun Weor.
Intoxication and Sobriety
In gnosis, we seek to become drunk on the love of the divine. We previously spoke about gnostic and Sufi psychology, how the consciousness must become inebriated by divine energy, so as to awaken from its slumber. Now we are delving into the physiological and alchemical aspects of this knowledge, the secret path of Marifah, some practical components for sexual magic.
In Revelation of the Mystery by Al-Hujwiri, a Persian Sufi master, he explains that there are two kinds of intoxication. His teaching is in relation to Persian and Arabic kabbalah, the symbolic mystical language of the consciousness within Middle Eastern discourse.
"There are two kinds of intoxication: (1) with the wine of affection (mawaddat) and (2) with the cup of love (muhabbat). The former is “caused” (ma’lul), since it arises from regarding the benefit (ni’mat); but the latter has no cause, since it arises from regarding the benefactor (mun’im)." ―Al-Hujwiri, Revelation of the Mystery
The “wine of affection” is caused, brought about by the couple’s individual desires, lust, animality, nafs or egos. They provoke the sexual act because they are filled with lust or passion. They do not unite out of dhikr, remembrance of divinity, to remember the presence, hudur, of divinity, as they sexually connect. These types of people do not comprehend what the cup of love signifies, because they are fornicators.
To drink from the cup of love is to practice chastity. Chastity does not signify abstention from sex, but purity in sex—to not reach the animal spasm or orgasm; to not fornicate, to not be burned by the fornix, furnace of the body through the emission of the sexual energy.
It also signifies restraining lustful thoughts, feelings, and impulses in the three brains. This is difficult for beginners, but something gnostic matrimonies learn through practice and discipline.
The cup of love, sexual magic, is not caused by one’s own will, but by the will of the Innermost Beings within husband and wife. This signifies consciousness of divinity within the sexual act, the Benefactor, mun'im, which etymologically relates to the Arabic word for believer, al-mumin, a term for an alchemist.
"He who regards the benefit sees through himself and therefore sees himself (meaning his desires, egotism, lust), but he who regards the benefactor sees through Him (the Being) and therefore does not see himself (as ego), so that, although he is intoxicated (drunk on that pleasure of sexual union), his intoxication is sobriety (there is control and transmutation of the sexual energy; one is sober-headed and rational because the couple are not slaves of desire)." ―Al-Hujwiri, Revelation of the Mystery
To be sober in Sufi terms is to be in control of one’s energies in the sexual act. One dominates sex with the consciousness, redirecting the animal impulse of desire and transmuting it up the spine. Those people who let themselves be carried away by the pleasures of sex culminate in the orgasm. Thereafter their sexuality governs their mind and they fall downward into the abyss, forming the inverted pentagram.
We are five-pointed stars, with two hands, two legs, and one head. When we control sex, we stand upright, made into the psychological image of the divine. If sex governs our head, we precipitate downwards towards the atomic infernos, the hell realms of Islam, so as to eat the bitter leaves of the Tree of Zaqqum as mentioned in the Qur’an, a symbol of spiritual death and suffering of the consciousness. This is the left-hand path of sorcery and black magic, the path of demons.
The right-hand path is the path of the initiates, the solar way. Therefore, we must transform the moon into a sun!
In the image of this slide, the Goddess Luna is extending her hands towards the moon or lunar power of Yesod, the sexual energy. The sexual energy is a lunar, creative force that we must transform into a sun through alchemy. It is by working with this energy that we learn to comprehend the enigmatic language of the Sufis, since this energy opens the door to comprehension for us.
Remember that psyche was asleep and later awakened through Eros, Cupid, the god of love, the erotic energy. When that power is utilized by a couple, then they begin to understand the mystical meaning of sobriety and intoxication.
Sobriety also is classified in two ways, according to al-Hujwiri.
"Sobriety is also of two kinds: sobriety in heedlessness (ghaflat) and sobriety in love (mahabbat). The former is the greatest of veils, but the latter is the clearest of revelations." ―Al-Hujwiri, Revelation of the Mystery
What does it mean to be sober in heedlessness? To be heedless is to act as an animal, to not follow the sixth commandment of divinity: “Thou shalt not fornicate.” It signifies a lack of practice or spiritual discipline, to not work against the ego, but to fortify it through mistaken habits and the sleep of our consciousness. It means to feed pride, anger, lust, greed, vanity, etc. To not work with the spirit, ruh, is to be reckless, careless in genuine spiritual terms. If we have no consciousness of divinity, if we do not meditate, then we are heedless. Therefore, all of us fall in this category until we learn this science and apply it.
Those who are sober in divine love practice alchemy and know how to conserve the seminal energy and never lose one drop of it. This energy therefore produces the clearest of revelations, since as Samael Aun Weor explains, many initiates know how to enter into the ecstasy of the spirit, to manifest God within, through mastering the sexual act.
"The sobriety that is connected with heedlessness is really intoxication, while that which is linked with love, although it be intoxication, is really sobriety." ―Al-Hujwiri, Revelation of the Mystery
Obviously, the language is tricky. The Sufis were always playing with donkey-headed intellectuals who have no intuition. But their wisdom is clear to other initiates. They wrote in this manner to evade persecution and scandals.
Anyone who gives into fear, pride, envy, hate, lust, desire, is heedless. To give into those negative psychological qualities is to be drunk in a very bad sense. Many people are drunk off their ideas, theories, beliefs, and more importantly their sense of self, their ego, the “me,” “myself,” and “I.” This is the state of identification, fascination, and sleep of the consciousness. The heedless hear about esoterism and rationalize, ignoring instruction. They are heedless and drunk off the opium of theories, which Samael Aun Weor stated is worse than death.
But that alchemical experience that is linked with love, although it be intoxication through the sexual energy, is really sobriety, sensible. To use that power for spiritual life is really the most sensible thing. This is what it means to be sober-headed, to not be carried away by passion. But lunatics, idiots, fornicators, enjoy expelling the energy of Eden from themselves:
"The fear of the LORD (respect for the sexual energy) is the beginning of knowledge (Marifah), but fools despise wisdom and instruction." —Proverbs 1:7
"When the principle (asl) is firmly established, sobriety and intoxication resemble one another, but when the principle is wanting, both are baseless." ―Al-Hujwiri, Revelation of the Mystery
So what is this principle (asl)? Sexual alchemy, scientific chastity, to connect sexually with one’s partner, as husband and wife, and to never lose one drop of semen, that precious energy, but to transmute it, elevate it. Through transmutation, one is continually intoxicated by that light generated through the sexual cooperation of the couple.
As the couple practices sexual magic, husband and wife never lose their attraction for one another, because the energy of attraction and magnetism is never expelled, but sublimated. The couple then charges one another with divine power. Through this principle of sexual alchemy, husband and wife remain intoxicated by love for one another, and also remain sober-headed. They comprehend that the ego is the source of disorder and divorce. So, couples who practice sexual alchemy are better off for preserving their union, because fornication leads to suffering and expulsion from sexual bliss. This is how marriages can succeed, rather than end in divorce, which is very common nowadays.
A matrimony can be one’s heaven or one’s hell. Here we are teaching how couples can continually magnetize and charge each other, so that they remain in happiness.
When the principle of alchemy is not present within a couple, sobriety and intoxication are baseless, meaning: they have no foundation in the science of Yesod: the Foundation of Kabbalah. Marriages founded on fornication, the orgasm, are pointless, baseless in a spiritual sense. When people know nothing of transmutation, the terms sobriety and intoxication take on different meanings. The sobriety of fornicators consists of all the degenerated theories in this day and age that adamantly defend the orgasm. Humanity does everything it can to explain why fornication is healthy and necessary. People also speak a lot about feeding one's desires at all costs, being intoxicated not only by alcohol and drugs, but by anger, lust, pride, and greed. This is what it means to have no foundation, to "build one's house upon the sand of theories," which, after the first provocation of a storm or consequences of karma, will tumble and fall into the abyss.
We must become true believers and followers of divinity through learning how to be through the libido. Chastity is essential and constitutes our foundation. As the Qur’an teaches us in Surah Al-Nur, the “Surah of the Light”, verses 30 and 31:
"Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.
"And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed." —Qur'an
In synthesis, the Light Surah indicates that you cannot have spiritual light if you are not chaste.
Many students who begin our gnostic studies complain about lust. Whenever they walk across the street in the cities, their eyes are bewildered by the sight of attractive men and women. The work of transforming lustful impressions is always most difficult for new initiates, which is why women in Islam, initially, wore their hijab or headcovers to prevent the lustful eye. Whether this tradition is really being practiced well after the time of the Prophet is another thing…
But let us continue elaborating on the language of the Sufis:
"In short, where true mystics tread, sobriety and intoxication are the effect of difference (ikhtilaf)…" —Al-Hujwiri, Revelation of the Mystery
The word mystic comes from the Greek root word myein, to close the eyes. This signifies a person who meditates. In this case, the meditators, husband and wife, have been initiated into the sexual mysteries. For true mystics, sobriety signifies sexual purity, chastity, not in the form of abstention or celibacy, but by being pure in the sexual act.
For beginners on the mystic path, intoxication refers to fornication, since people get drunk on the orgasm. When people think of sex, that is all they think about, ignoring that sex can be founded on purity and spiritual love. Sobriety for the mystic therefore is the opposite, to be rational, controlling the sexual energy.
"…and when the Sultan of Truth (the Being, Allah, the divine) displays his beauty, both sobriety and intoxication appear to be intruders (tufayli), because the boundaries of both are joined, and the end of the one is the beginning of the other, and the beginning and end are terms that imply separation, which has only a relative existence. In union all separations are negated, as the poet says— 'When the morning star of wine rises, The drunken and the sober are as one.'” ―Al-Hujwiri, Revelation of the Mystery
When the Being expresses Himself within the couple, the beauty and love that husband and wife feel during the sexual act is the truest consubstantiation and fulfillment of divine love. As Fyodor Dostoevsky once stated, “Human love is a reflection of divine love.” For the couple that unifies in compassion and selflessness, out of virtue and purity, of genuine conscious love and understanding, the terms “intoxication” and “sobriety” become concepts and intellectual terms that miss the meaning: since the couple is so lost in the ecstasy and compassion of the Being. The intellect becomes an obstacle. The consciousness, usually hypnotized by the duality and relativity of the mind, becomes absorbed within divinity, the perfect unity, thereby transcending creation.
In sexual union, all separation is negated, because husband and wife become one angelic being with the capacity to create divine life. There is no difference between them, since the egos, the intruders or infidels, are not present, the nafs are absent during the ecstasy.
"…as the poet says— 'When the morning star of wine rises, The drunken and the sober are as one.'” ―Al-Hujwiri, Revelation of the Mystery
This is a beautiful teaching by Hujwiri. Who is the drunken one? The soul that is drunk on God, being united with divinity through one’s wife, as a husband, and one’s husband, as a wife.
Who is the sober one? The Being, the Real, the Truth, al-Haqq.
The morning star is Venus, the Divine Mother, wherein the waters of sex are sublimated into spiritual wine, the Kundalini up the spinal medulla. When the sexual fires rise from the base of the spine and illuminate the brain, then the two aspects of Jehovah, Jah-Chavah, are united, Kundalini Shakti—Chavah, the intoxicated from below—marrying Her divine husband, the masculine aspect of the Holy Spirit, Jah, the sober one, the real, in the brain. Together they signify Jehovah.
This is the esoteric Sufi meaning of intimacy. For as Al-Qushayri explains:
"The true nature of intimacy [sexual magic and union with God] is rightly sobriety [sahw]. In truth, the condition of balance after mystical experience [samadhi with one’s wife or husband in tantrism, Marifah]. Everyone who becomes intimate with God becomes sober and clear. Such people vary according to the strength of their experience [in chastity, being able to restrain animal desire to a specific degree]. About this the Sufis say, 'The lowest stage of intimacy with God is that if one were thrown into a blazing fire [when the fires of sexuality are active between husband and wife, which they must dominate and control], one’s intimacy [concentration and chastity, sexual purity] would not be disturbed.'” —Al-Risalah: Principles of Sufism by Al-Qushayri
Therefore, if you are lustful, you will only see lust in sex. But the great alchemists know how to see divinity and the seven heavens within the cup of gathering and witnessing, Jamshid.
Sufi Dance and Intimacy with God
Many Sufi dances signify the path of intimacy with God. In the film Meetings with Remarkable Men (a biographical drama about Master Gurdjieff), there is one dance in particular that depicts these alchemical concepts. At the end of the film, Gurdjieff finds a Sufi school of initiation wherein he witnesses a group of turbaned initiates dance and perform the runic alphabet, which are a series of yogic postures used with mantras in order to accumulate energy. Eight men dance in the same spot as they position their body in the form of runic letters, so as to attract the powers of divinity and perform sexual transmutation. Two other men meditate on the sides with their arms crossed in the Egyptian style, with the right arm over the left. The most notable of the dancers is in the center, the ninth man moving in a clockwise circle, demonstrating the positive rotation of the chakras. His arms are crossed since he is not performing the runes, and his centrality and firmness in the dance illustrates his universal role as the Being.
The ninth figure among the dancers, the center initiate, also refers to the strength, solidarity, and power of Yesod, the ninth sephirah of the Tree of Life, which is the creative power of divinity. This is the power that can dominate the ego.
The tenth figure dances in a drunken stupor around the man in the center. The drunken, intoxicated man is the soul, nafs, or ego that must be dominated by willpower. The intoxicated man is silently guided by the somewhat stationary, central figure, the Being or sober one.
The man in the center has his arms crossed in the Muslim style, with the right arm over the left, demonstrating how the right-hand solar path dominates the left-hand lunar path. He does not show any acquiescence to the drunken man, but is firm, in control, leading the drunken initiate towards submission (Islam) to Him. The Being, the real or sober one, accomplishes this feat through the path of meditation and transmutation.
The ten men dancing in the center are the ten sephiroth of the Tree of Life. The drunken man is Malkuth, the physical person filled with vices, while the man in the center is Chesed, the spirit. The two men at the sides represent the two pillars of Kabbalah, Jakin and Boaz, which support the entirety of our psychological and spiritual temple.
There are other dances depicted in this film, but we don't have time to comment on all of them.
All of this dance is accomplished through the power of sex, symbolized by the movement of creative energy through the runes. No matter how drunk or egotistical the soul is, God is immovable, commanding, as we see in the example of the central dancer. Through exercises like runes (used to develop willpower and control), the consciousness becomes trained for sexual magic. With years of discipline, the fires of intimacy (in sexual alchemy) do not disturb the initiates' concentration, but remain in check, as the wild egotistical mind bows humbly in submission before divinity in this dance.
The Sacred Name of God in Islam
The Arabic name of divinity also hides this mystery. الله Allah signifies “the God.” Illaha signifies goddess. ا Alif, the breath, is the Hebrew א Aleph, prana, wind, spirit, ruh, since both Arabic and Hebrew are Semitic languages bearing the same roots in Kabbalah, the language of the consciousness and of God.
الله Allah begins with ا Alif, which is a separate, elongated straight line, a masculine and phallic letter. This is the sacred fire of Kundalini that rises within the spine. الله Allah ends in ه Ha, a feminine letter in esotericism that references the feminine yoni, the vagina. The yoni is a circle and the phallus is a line, which are easy to see in ا Alif and ه Ha.
The two ل lams of the sacred Arabic name of God each represent a person, man and woman, in esoterism. The Hebrew equivalent is ל Lamed, which references the tongue or speech. When man and wife unite in the sexual act to transmute, pronounce mantras, to recite the sacred verb, they are working with الله Allah, Elohim, the divine.
This is equivalent to the Hebrew אל “El,” the spirit, Chesed in Kabbalah, ruh in Arabic “Elah,” or “Eloah” also means Goddess. El is masculine. Eloah or Elah is feminine.
As we've been stating, divinity expresses through the sexual energy. One of the sacred names of divinity in Arabic is Al Wadud (الودود), "the Loving, the Kind One." Likewise we find Al Khaaliq (الخالق), "the Creator." Where else within a human being do we find the possibilities for creation through love? It is in sexual union.
Alchemical knowledge is included in the sacred name Al Wadud, which contains two ו vavs or و waws. ו Vav or و waw can be pronounced as a vowel, such as an a, o, or u sound. و Waw or ו Vav is a spinal column and brain, represented by the straight line and top point of ו vav, and the circle and curved line of و waw. Ibn 'Arabi states that و waw connects the human being with the angels, the divine. Al Wadud has two و waws, one for man and one for woman, wherein the Kundalini rises and unites the couple with الله Allah. Divine unification is also represented by the two د dals or ד Daleths of Al Wadud, indicating two dervishes or initiates, one man and one woman, entering the doorway of alchemical knowledge: the science of the perfect matrimony, Da'ath or marifah in Arabic.
The sexual power of divinity is well reflected within the Qur'an by the following verses:
"Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators." —Surah al-Mu'minun, "The Believers," verse 14
After these explanations, it's logical to see, from this verse, that the power of divinity is in sex.
While the creative energy can create a physical child, this verse from the Qu'ran teaches about the creation of the solar bodies, the vehicles of the soul, a type of psychic matter or flesh that does not belong to fornication, but to chastity. These vehicles include: the body of liberation (Yesod, the superior aspect of Malkuth), the solar astral (Hod), solar mental (Netzach), and solar causal (Tiphereth); in total, these are the lower five sephiroth of the Tree of Life, the Kabbalah.
Mozart’s Abduction from the Seraglio
To sum up these Sufi and Gnostic teachings, we have the following excerpt from Mozart’s Opera, Die Entführung aus dem Serail, The Abduction from the Seraglio. Mozart was a Freemason and a master of Major Mysteries who knew Sufism in depth, along with Beethoven and other initiates. These masters knew the mysteries of the occult stone, the Kaaba of Yesod.
In this opera, Belmonte, a Spanish nobleman, tries to rescue his betrothed, Konstanze, with his servant Pedrillo. She was captured by pirates at sea and sent to a harem, an Arabic den of prostitution, to be the slave of Bassa Selim, the Pasha or ruler of Seraglio. Konstanze is under watch and supervision from Osmin, a Muslim guard, whom Pedrillo tricks into drinking wine to intoxicate him and lead him to sleep. Once Osmin is asleep, Pedrillo and Belmonte make their escape attempt with Konstanze.
All of this is symbolic and invites us to reflect…
Konstanze is constancy, chastity, our divine soul trapped within whoredom, within the prostitution of animal ego, lust, desire, nafs. Belmonte is her future husband, whose Spanish name signifies “beautiful mountain,” “Bel-Monte.” He is Tiphereth in Kabbalah, the human soul or warrior who must fight to liberate the trapped consciousness. When he conquers the ego, then he can marry his divine soul. Tiphereth is our will or capacity to climb the beautiful mountain of initiation, which he accomplishes through Pedrillo, his servant.
Pedrillo is “little Peter,” or little Pedro, signifying a “stone.” Peter is also slang for a phallus. He is the little power of Yesod, the little stone that David, Tiphereth, used to conquer Goliath, the ego, who is represented in this opera as Osmin, a giant bass whose voice inspires fear.
Pedrillo gives Osmin wine to drink, which the guard, being Muslim, first denies. And yet Osmin is tempted by the wine and drinks, ending up drunk and incapacitated, so that Pedrillo, Belmonte, and Konstanze can make their escape.
The symbolism of wine we’ve already explained: it is the energy of sex that inebriates the soul and slackens the ego, putting it to sleep, to make it inactive.
Osmin, the ego, gets drunk off the wine and falls asleep. That energy, harnessed in meditation, has the power to put our defects to sleep so that the consciousness can escape from its shells and conditioning to experience samadhi, represented by Pedrillo’s tenor singing, the elevation of the soul.
Both Pedrillo and Osmin sing about women when praising Bacchus, god of wine, the sexual potency. One can either praise women with chastity or praise women with lust and desire. Both polarities are expressed here in Mozart’s aria, “Vivat Bacchus,” “long live Bacchus!” Osmin praises fornication, but Pedrillo, little Peter, knows how to be chaste. Here we clearly see how sex is the power of liberation or damnation of the soul!
Osmin also reminds us of the Rune Os, Othilla, Thelema, the rune of willpower, whereby single practitioners can learn to transmute their creative energies. Min or Minah in Kabbalistic language is sex. Interesting, no? Why would Mozart name Osmin, the ego, after the Rune Os, and the sexual mysteries of sex, Mina, the Menorah?
Light is generated through conquering fire, through not giving into temptation in the sexual act, to not eat the forbidden fruit and to not culminate in the orgasm. We must instead conserve that light inside. Temptation is fire. Triumph over temptation is light, virtues, comprehension, cognizance. We must steal the fire from the devil!
The sexual energy, the power of Bacchus-Dionysus, is precisely a drink for the Gods, Elohim. This aria is not just about a man getting a Muslim guard drunk, but symbolizes two paths for using the wine of light. When husband and wife are sexually united, they are a truly divine being. When the couple truly practices chastity, the ego, Osmin, is put to sleep, so husband and wife can enjoy sex with purity, to breathe the aromas of the tree of knowledge without eating its fruit…
Remember that the word Seraglio, the harem or den of prostitution, carries the three vowels I.A.O., Ser-Ah-gl-IO. This is because the power of IAO, Jehovah, is polarized negatively through lust within our mind, which is represented by the harem.
Mozart was a great master of Kabbalah, as you can see, which he taught in a synthetic, symbolic and comprehensive way.
Alchemy and the Garden of Gethsemane
Here we see Jesus in the Garden of Gethsemane with the chalice of redemption, whereby an angel presents him his cross, symbol of the perfect matrimony, before Christ performs his Passion. Here Jesus was praying before his crucifixion, a symbol of the death of desire, the ego, upon the cross of alchemy. Remember also that the chalice is a symbol of the feminine sexual organs, through which the husband extracts the elixir or manna of spiritual life.
The Garden of Gethsemane precisely represents the garden of Eden, bliss, a matrimony. Gethsemane is the garden of Yesod whereby the Lord is betrayed, since Judas, sexual desire, submits him to the Jewish authorities, the different egos, to be tested, contested, and condemned.
Jesus represents the human soul, Tiphereth, united with Chokmah, Christ, an alchemical amalgamation known as the Son of Man. Here the master prays before the work of completely annihilating his ego. He states, “Father, if it be possible, pass this cup (representing sexual magic) of bitterness from me. But not my will, but Thine be done.”
This path of sexual magic is one of sacrifice of desire. To renounce lust and the orgasm is painful for the ego, but constitutes the intoxication of the soul. It’s obvious then why many people begin but few reach the end. But those who persevere in daily transmutation, death of the ego, and selfless service for others, become constantly inebriated by the divine. They never forget their work because they never forget their Being.
Many people cringe when discovering the necessity of compassion, selflessness, and love for humanity. We recommend that students reflect upon the life of Jesus, who when being nailed to the cross, when he was humiliated beyond comprehension, the only thing he said was “Father, forgive them: they know not what they do.”
This is a type of compassion we strive and struggle to develop, especially within a marriage, when cultivating the powers of our “garden,” our physicality. This is difficult precisely due to our conditioning, which obscures and prevents us from really accessing this state. But if we learn to see the other person’s point of view, we develop the will and perception of Christ, one who does not react to life, but responds. It is one thing to react egotistically to situations, but another thing to respond with cognizance, compassion, and love, with selflessness, thinking and acting only for the benefit of the other person. In this way, we can still establish boundaries and be firm with others who need it, but not with anger—instead, one uses kindness. This is a more potent force than any ego, any defect.
The way that you really develop divine love, the hardest and best way is in a marriage. Despite a couple’s love and affinity, the worst conflicts the disciple faces is upon the cross, during sexual union. Husband and wife must learn to sacrifice their defects to truly love one another. Crucifixion symbolizes the pain one goes through in the alchemical work, in the disintegration of the ego. One can only transcend such pain through comprehension and annihilation of one’s defects in meditation, or, after having comprehended an ego, asking for its annihilation upon the cross, within the sexual act, as explained in The Mystery of the Golden Flower and The Perfect Matrimony by Samael Aun Weor.
"They recited: I’m amazed at someone who says, “I’ve remembered my darling.” Have I ever forgotten (my Being), that I should have to remember? I die (to my ego) remembering You (my Being), then come back to (spiritual) life. Were it not for my good thought of You, I would not have revived. Desire’s object lives (my Being continues) when I die to (egotistical) desire. How many times have I lived for you, how many times died (through the comprehension and disintegration of each of my defects)? I drink love (transmuted water, muhabbah), glass after glass (day after day in alchemy; only once per day in observance of the creative magnetic pause mentioned in The Mystery of the Golden Flower by Samael Aun Weor). The (alchemical) glass (my sexual organs) is not empty (because the seminal matter is always being generated, but transmuted by the alchemists). My (spiritual) thirst is not sated (I will not cease my transmutations, but strive forward)." —Al-Risalah: Principles of Sufism by Al-Qushayri
1. Continue to develop your self-observation from moment to moment. At the end of each day, reflect on conscious you were of your three brains (mind, heart, and body).
2. Every day, sit in a comfortable meditation posture (sitting upright either on a meditation bench / cushion, or Western-style: in a chair). Relax your mind, heart, and body.
3. Vocalize the mantras OM MASI PADME HUM to develop divine compassion and to transform the energies of your body into spiritual fire and spiritual light. Pronounce this mantra for thirty minutes or more.
This mantra translates as “Oh my internal God!”
The seven chakras are awakened by this mantra:
Remember that by conserving the waters of love and by pronouncing the sacred word, the mills or chakras awaken. This is even more powerful within a perfect matrimony.
The Gnostic Academy of Chicago
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