The Emperor, the fourth arcanum of the tarot, indicates to us our innermost divinity, our inner Being, our innermost God, and as we have been discussing throughout this course, the Kabbalah, we have been speaking about the Tree of Life, which is a representation of our psyche, a map of consciousness.
In this image, we see that the fourth sephirah, or sphere, from the top of the Tree of Life is our Spirit, חסד Chesed, the Innermost. The previous three arcana, laws, cards of the tarot that we discussed, indicated with the exactitude the law of three above. The trinity, Father, Son, Holy Spirit, which in Kabbalah is known as כתר Kether, חכמה Chokmah, בינה Binah. These three forces in nature create, give life, and from this top trinity emerges the Spirit, Chesed, the topic of our discussion today.
Chesed amongst the kabbalists has been associated in different ways, but astrologically speaking, it relates to Jupiter, and also relates to Mars. Our inner Being is the one who must conquer our inner psyche, who must control the elements: earth, air, fire, water, that exist within our interior. The inner Emperor, our inner Spirit, Chesed, “Mercy” in Kabbalah, is our innermost divinity who is Martian in nature. He needs to fight within our soul to liberate our soul, to liberate our consciousness.
He does it primarily through controlling the four elements and as we have been discussing, the number four, as well as the other arcana, are intuitive principles. These are laws in nature which are eternal, represented by Torah, the law, or tarot in Hebrew and in the Egyptian traditions.
We also discussed how in order to receive help from our inner divinity, we must learn to become practical magicians in relation to the first card. We are initiating a new way of life, a practice, a discipline, by introspecting into our psyche and learning to understand the elements they are in. Likewise, with the arcanum two, we are working with the feminine principle, the Divine Mother, the priestess.
For every priest has his priestess, in terms of magical ceremony, in relation with the three forms of magic, which are elemental magic, ceremonial magic, and sexual magic, in relation to the lower three sephiroth, or lower trinity of the Tree of Life
Mind, נצח Netzach; הוד Hod, emotions; יְסוֹד Yesod, vitality, in their respective order. A magician is a being that knows how to work with those three types of sciences in depth. He does so through his priestess, the Divine Mother, the divine feminine. With the unification of those two forces, we have the third force which is the Empress of the tarot. She is the Christified soul, a soul that is fully illuminated, divine, perfected.
That number three relates to creation, and from those three forces of man and woman, husband and wife, we generate our spiritual force. We generate the development of the Emperor within us.
The Emperor is our inner Spirit, our Being, our divine spark that emanates from the top trinity of the Tree of Life. We, in our internal constitution, are represented by the Hebrew letter ד Daleth, on the top right corner of the image of the card.
We spoke previously about how ג Gimel, the third Hebrew letter, represents a rich person, a rich man, a noble etc. ד Daleth is the opposite, signifying a poor person, which is where we get words such as darvish, dervish, symbolic of a poor person, a fakir.
We are ד Daleth. We are the poor person seeking the riches of divinity through meditation and through the three forms of magic we discussed: elemental magic, which is precisely the work with plants, working with the soul and creatures of nature through certain rituals and practices in which we command those souls to work for us. Likewise, ceremonial magic teaches us the Eucharist. To receive the forces of transubstantiation of the Christic force in the world of Hod. The previous form of magic, elemental magic, relates to Netzach, the mind. Hod to ceremonial magic and Yesod, the vital force relates to creative sexual magic between husband and wife.
So, we are the poor person. We are destitute―if we are honest and examine our psyche, what we carry within our mind, our heart, our body.
“What is our level of being?” we ask ourselves frequently. Who are we in a given instant? Do we know divinity directly? If we are sincere, we analyze that we do not have divinity developed inside. We are poor, and this is why Jesus said:
Blessed are the poor in spirit for they shall enter the kingdom of heaven. ―Matthew 5:3
It is necessary to be humble to receive knowledge.
Be humble in order to obtain enlightenment, and upon obtaining enlightenment, be humble still. ―The Voice of the Silence
To access the Spirit itself, we work with from certain forms of magic. We work with meditation, as we discussed in the first arcanum of the tarot, the Magician. But here with the Emperor, we are talking about a Spirit that is in full command of His lower elements, the lower parts of Himself.
For the Tree of Life teaches us that we are in Malkuth, this physical body, the bottom of the Tree of Life.
The Spirit is the seventh sephirah from the bottom to the top.
From Him enfolds Geburah, which is consciousness, the divine part of our soul that is feminine, that never mixes with impurity.
We are a part of Tiphereth, a fraction of will that has emanated and descended down these different levels of modalities of energy, consciousness and experience.
We have mind of which we are familiar with, our thoughts, concepts, etc.
We have Hod, our feelings, our sentiments, our emotions.
We Yesod, our vitality, and we have Malkuth, our physical body.
We are in this physical plane in Malkuth which means kingdom. We can also say it means “empire.” The Emperor above, the Spirit, Chesed, must learn to control through His consciousness exerting itself upon will, and that will power must obey divinity. It must learn to control thought, feeling, instinct, sensation, impulse, and our physical body.
He must conquer this lower kingdom in order to become an Emperor. Being in full mastery of Himself. And by Spirit, to be absolutely clear, we mean God, divinity, who never mixes with any type of fault, who is perfect in Himself, but He wishes to acquire more knowledge of Himself by commanding these lower sephiroth, spheres.
We as a soul in Malkuth, in order to ascend, we must first learn to descend, to comprehend our errors, to change them, to eliminate them, our defects, etc. For as the Book of Isaiah 40:4 states:
Every valley shall be exalted and every mountain and hill be made low and the crooked shall be made straight and the rough places plain. ―Isaiah 40:4
Our Spirit precisely has all the qualities of richness, of beatitude, of peace, of wisdom, of knowledge, and experience Whom we seek to fully develop in us through practical works.
In this card, we see that the Emperor sits upon a cubic stone. Our Spirit sits upon this perfected stone known as Yesod in the Kabbalah, the foundation of our spiritual temple.
Within that stone we find a cat. A cat is a lunar creature. We know that cats like to prowl about at night. They are most active in the nocturnal hours. And therefore, this cat represents the creative energies of Yesod, because Yesod in Kabbalah is related to the moon. This power represented by a cat is the creative sexual energy, which the Emperor, the real Being within us, sits upon.
That stone is cubic, perfected, chiseled; meaning that energy has been fully refined in the work of sexual alchemy between husband and wife.
He sits with a hat that resembles an alchemical furnace from the medieval tradition with a still represented above, with that curvature of His hat, His bonnet. The base represents the Chakra Muladhara amongst the Hindus, which is where the sacred fire of Devi Kundalini rests in sleep and waits to be awakened between husband and wife.
We have the curvature of the hat representing the furnace in which the fire of the creative energy rises and it is a symbol of our body as a chimney, as a temple that contains within it the sacred fire, which can be elevated from sex, up to the brain into a distillery, which in alchemical traditions, is the laboratory of the alchemist. A distillery represents the brain in which that refined element, that purified metal, that purified substance, illuminates the mind. The brain is the distillery in which it receives the creative sexual potential.
The four corners of his bonnet represent the four elements, and in order for an Emperor to be seated upon His throne within our psyche, which is our spinal column, the Emperor must be in command of our air, our fire, our water, and our earth, which we are going to be explaining in depth today.
Of course, to do that, we must become poor in spirit, humble. To be humble means to acknowledge our defects: how we use the elements of God in an impure fashion. How we use the air of our mind, for projects and plans, which are really empty of any spiritual end. Thoughts, concepts, ideas, which really have no actuality or foundation in reality. Negative thoughts. Wishing ill of others.
Likewise, our fires of our heart. Emotions of anger, resentment, etc., inflame us and burn away our potential for genuine development.
In the waters of our vitality, our creative energies, are usually wasted, expelled through futile efforts or futile engagements. We waste energy in many ways.
Then physically, we must take care of this body, this earth.
All those four elements relate to Malkuth, which is our kingdom. Our physical body is Malkuth, but we need to become kings of our earth. We need to be in control of these elements.
The four corners of the bonnet also refer to not only the four elements, but the four gospels. Each of the gospels relate to the four elements of alchemy. They also relate to the four Vedas in the Hindu tradition.
He carries a staff of power in his right hand, a symbol of the spine, and as we have explained extensively in this course, the spine is the seat of will power, the seat of our Spirit. Our inner Spirit can work through our spinal column if we know how to channel forces correctly from sex to the brain, and then likewise submitting it to the heart.
That spinal column is the staff of life, the Tree of Life. We could not live and exist if it were not for our spinal column. Spiritually speaking, it is the same. We cannot exist spiritually. We cannot know divinity unless we awaken the creative fires and raise them up the spine. This is the power known as Kundalini or as alchemists state, אזות Azoth, which we will also explain in depth today.
We also see the staff represented in the waters of the card, the bottom third, a symbol of the staff of the shepherds. The shepherd is a representation of anyone who is following the path to Christ. Who is working to teach the sheep, lead the sheep through the doorway, ד Daleth, that leads to genuine knowledge, genuine experience. We will talk about that at the end of this lecture today.
We find some other interesting symbols in this glyph. We find the sign of Aquarius in the bottom right, which symbolically or etymologically hides Aqua / Aries. Aqua meaning “water.” Aries, signifying the God of War, Samael, who is the regent of Mars, the power of the fire of creative energy within sex.
So Aquarius hides the symbol of aqua / Aries, water and fire. We know that the water represents our seminal matter, our semen: whether it be in a man or a woman. Aries is the creative fire that rests in that sexual power, that sexual element. But Aqua-Aries can also refer to aqua / aeris, meaning “air.”
We find the sign of Aquarius, the sign of the water bearer, particularly pertinent to the study of this card. It is through the water and the fire of creation in which we give birth to our Spirit within us. We give birth to our development, psychologically speaking.
Genesis: The Path of Initiation
The Book of Genesis, Bereshit, is a teaching of initiation. If we wish to enter the higher dimensions, we need to learn to be initiated, but it doesn't mean to follow any physical group, but to perform specific psychological works. We do so by working with the water and the fire, the waters of sex, transforming that energy through specific practices, especially through a matrimony; conserving that water and raising that fire within or within oneself, inward and upward to the brain. Then likewise submitting it to the heart.
This is the hidden teaching within Genesis.
בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָֽרֶץ
Bereshit Bara Elohim At Hashamayim Vay’at Ha’aretz
בְּרֵאשִׁית Bereshit is typically translated, "In the beginning, God created the heavens and the earth." What are this heavens that the Lord is creating? It is not physical. It is not literally a history. It is a symbol of initiation.
“In wisdom,” sometimes the Zohar translates of the Book of Genesis, "in wisdom Elohim creates."
בְּרֵאשִׁית Bereshit can also refer to ברית אש Berit Esh. Berit means “covenant, pact.” אש Esh means “fire.” בְּרֵאשִׁית Bereshit is an interesting word. It can be really dissected in many ways. But in the way that I am giving it to you today, בְּרֵאשִׁית Bereshit can be acrostically, ברית אש Berit Esh: “pact of fire.”
“The pact of fire created Elohim,” created the Gods, created the initiates, the spiritual illuminated masters. אש Esh means “fire” and a pact is a covenant.
The sacred ark, arcanum, law of the covenant of God to humanity, is sexual alchemy. A husband and wife, by learning to conserve the waters of sex and transform it, can become Gods, Elohim. So:
בְּרֵאשִׁית בָּרָא אֱלֹהִים
Bereshit Bara Elohim, or:
ברית אש אֱלֹהִים
Berit Esh Elohim
“The pact of fire created the gods, the initiates.”
אֵ Aleph ת Tav is אֵת At and signifies all the principles of God: the first and the twenty second letter of the Hebrew alphabet. The first and last letters, Alpha Omega. As Christ said, “I am” in the Book of Revelations, “(Α) Alpha and (Ω) Omega.”
All the principles of God are manifested in that person who is working with the pact of fire―all the Hebrew letters themselves.
שָּׁמַיִם Shamayim means “heavens,” literally translated. But if you say שָּׁמַיִם Sha-mayim, and break down the Hebrew letters, you find מַיִם mayim, which means “water,” and ש Shin, which means “fire.” It literally translates as “fiery waters.”
“By the pact of fire, Elohim was created” through all the principles of God, אֵת At: Aleph Tav, “and the fiery waters,” the heavenly matter, the spiritual work.
What are these fiery waters? They relate to the science of דעת Da’ath in Kabbalah, the teachings of the Tree of Life, the hidden sephirah that is implied in the throat, because through the speech, we create.
Husband and wife, through mantras and sexual alchemy, by pronouncing sacred vowels, create something spiritually within them. They work with the fiery waters. Those waters that are inoculated with flame is precisely when a man and wife are connected.
Question: Wouldn't the fiery water relate to the semen itself?
Instructor: It is the semen that has been inoculated in the sexual act.
Yesod is our vital waters, which contain the fire, ש Shin, but when husband and wife are working in tantrism and pronouncing mantras, they are raising that fiery water up the spine through the power of דעת Da’ath. This is the heavenly waters, sometimes known as Akash, in eastern traditions.
But we find that the spirit of God is the one who was hovering over the face of the waters, the רוח אלוהים Ruach Elohim mentioned in Genesis. He is the one in our spinal column who controls that energy and learns to circulate it within us.
אֵת הַשָּׁמַיִם וְאֵת הָאָֽרֶץ
(He created) the heavens and the earth.
What is this earth? It is our body Malkuth, which contains all the archetypes of divinity which we need to work with and command. To obey the divine orders of our inner Spirit through the work of chastity within alchemy, so that we can enter as a humble person. As a darvish, dervish, a poor initiate, recognizing our misery and wanting to acquire more―that knowledge of more. That treasure is known in the Hadith Qudsi amongst the Muslims:
I was a hidden treasure and I wished to be known, so I created creation, mankind, then made Myself known to them, and they recognized Me. ―Hadith Qudsi
This is the meaning of Allah speaking to humanity, who is a symbol of our Spirit, our Emperor. We can call him יהוה Jehovah, or better said אל El.
It is better if we say his name is אל El in Kabbalah, which means God. He is that wisdom and treasure we seek, who we contain within our body and whom we need to work with and transform, as represented by the serpent that is raised above the middle of his eyebrow, on His bonnet.
That is the raising serpent Kundalini, the power of אזות Azoth, that is fully manifested up the spine, because the spine is precisely the staff of power in which a master commands. When that spinal column is illuminated with אזות Azoth, with the creative fire, one is a master. One who has raised that serpent Kundalini.
On the left-hand side, we see the symbol of Uranus, and it is a Chaldean word. Ur means light, or fire. Anas means water. Uranus is a planet associated with Chokmah, Christ, but Ur-anas is precisely the fire and water of Christ that we carry within in our sexual matter.
As the waters of Genesis that we work with, the Spirit works with, notice that Aqua-Aries, the water and breath, the wind, is the power of divinity that we work with in alchemy. When a husband and wife are connected, they learn to control the breath, to pronounce mantras, to love each other in a divine and pure sense, without any lust, but to be connected sexually and to enjoy the delights of love in complete harmony and unity with each other.
So they work with breath, Aeris, the God Aeolus the amongst the Greeks, god of the wind―the prana, the א Aleph, as we talked about in our first lecture in this course, in order to dominate the waters. רוח אלוהים Ruach Elohim is the Spirit of God and Ruach, as we explained in our previous lecture, relates to breath as well. The breath of God, who hovers over the face of the waters, is precisely our Spirit who commands and raises the energies up our spine within us.
The Kabbalistic Significance of Four
Some other interesting correlations is that the number four relates to four ages within any race or humanity, such as the golden age, the silver age, the copper, and iron age, the latter in which we are in presently. We also study the four pillars of gnosis: science, mysticism, art, philosophy, of which we give a course and you can access on our website [Fundamentals of Gnosticism].
Now in order to become an initiate, we work with the four elements. The waters, the fire, the air within our earth, our body. Meaning, our air which is our mind. The fire within our heart. The waters within our sexual organs, and our physicality our earth.
The number four, psychologically, building off this alchemical and kabbalistic analysis, relates to the four ways. Or the Fourth Way, better said, by the teachings of Gurdjieff and Ouspensky. Ouspensky spoke abundantly about four paths of spirituality. There is the fakir, there is the monk, there is the yogi, and then there is the path of the gnostic, the balanced human being.
Our Emperor learns to conquer our inner kingdom precisely through the fourth path mentioned by Ouspensky and by Gurdjieff.
The Four Spiritual Paths
In the first path, the fakir only develops willpower in relation to dominating instinct. Fakirs are people who learn to endure heat and cold living out in the in the open, sleeping on beds of nails, performing very severe austerities, in order to develop will to command the physical body.
They develop willpower, but they don't develop conscious willpower. They have a certain dominance over the instincts of the physicality, but it doesn't mean that they are awakening their consciousness in a spiritual sense, in a most objective sense. That is a type of severity or extreme practice that we don't recommend, and which, being educated, according to Ouspensky, we obviously see the pitfalls of that type of thinking that way.
A monk solely develops their emotional center, their heart through prayer. They don't necessarily develop will or consciousness, but they develop a sense of sentiment and connection with divinity based on their heart.
A yogi studies the mind through scripture and through meditation and develops powers relating with the intellect.
Each of these former three paths relate to the three mother letters of Kabbalah. Aleph relates with the air, the mind, the breath, because our thoughts our aerial in nature. They are like clouds. They constantly shift, fluctuate, appear, and disappear. If you awaken your consciousness in the astral plane and invoke a master to ask them, "What is my level of being? What is the nature of my mind like?" They will show you the sky, because in the astral plane, that dimension is symbolic. They will teach you things relating to your psyche that manifest within the landscape.
The mind relates to the air, א Aleph. ש Shin, the fire, relates to the heart, our emotions. As I said before, we can be inflamed with love or hatred. It is a fiery element. The monks develop the fires of the heart, but exclusively only that center. They don't necessarily develop their intellect in balance. Normally they don’t work with מ Mem, water, מים mayim and מ mem relates again to our third center, related to sexuality, the creative energies, the semen.
A fakir develops willpower to control הָאָֽרֶץ ha’aretz, the earth, our physicality. The monk develops the heart, emotional sentiment, (ש Shin, fire). The yogi develops the mind (א Aleph, air).
But these three paths are not balanced. They are extreme. They only develop one center over the other. We have the intellectual brain, the emotional brain, and the motor-instinctive sexual brain. The intellectual brain is the center of our thought, or manifests our thought. Our emotional brain manifests our emotions and feelings, and our motor-instinctive-sexual brain is a conglomeration of intelligences, physical and psychological, that process our movement, our instincts, our impulses, and our sexuality.
The path of the Gnostic is much more comprehensive, symbolized by this cross of the Rosicrucians. Within the cross, the Fourth Way, we work in sexual alchemy (the sexual waters, מ Mem). The cross is a symbol of a matrimony. The vertical beam is a symbol of the phallus. The horizontal beam is a symbol of the uterus. Within the crossing of man and woman, we work with all the twenty-two archetypes of God.
Notice here that we have the twenty-two letters of the Hebrew alphabet and that these twenty-two letters each represent a principle of nature. A law of nature. An arcanum. So, these are the twenty-two arcana of the tarot, the Torah, the law, upon which the Book of Genesis and the whole Old Testament is composed.
When men and women are performing ברית אש Berit Esh, the pack of fire, they are working with those twenty-two archetypes mentioned in the cross of the Rosicrucians.
אֵת הַשָּׁמַיִם At Shamayim: The twenty-two letters, the twenty-two principles of God, the twenty-two arcana of the tarot―we are creating and working with the fiery waters of sex, of דעת Da’ath, of γνῶσις Gnosis.
The Kundalini and the Kundabuffer
Ouspensky and Gurdjieff knew these teachings, but they didn't give it openly and they made certain mistakes in relation to confusing the Kundalini with Kundabuffer. Kundabuffer is the tale of Satan, for when the energy of sex is expelled, the body assimilates, the mind assimilates, negative forces, atoms, energies, relating to the inferior aspect of the Tree of Life called Klipoth, which are the hell realms, and then that energy, instead of ascending up the spine, it descends. It forms the tail of the demons in the astral body.
But the Kundalini is worked with through husband and wife exclusively.
We enter initiation precisely through working with the cross. Through the cross we work with the three mother letters of Kabbalah. The other letters have a lesser role we could say, but important to the organization of the different worlds of Kabbalah, the Tree of Life, etc. The Fourth Way teaching of Gurdjieff and Ouspensky is about balancing the elements, becoming equilibrated psychologically speaking. This is how we enter initiation.
As Samael Aun Weor states:
Initiation is your own life, lived intensely, with rectitude and with love. ―Samael Aun Weor
Wisdom and love, two pillars of the Tree of Life: Jakin and Boaz, that hold up our temple.
Initiation doesn't necessarily refer to becoming part of a group, but learning to behave and comprehend how to live like an angel. A holy creature. A Chaioth Ha-Kadosh in Hebrew.
We find that the three elements relate to our psyche, as we have been explaining, and in order to become a balanced human being, we have to comprehend our thinking, our feeling, and our ways of acting. Our three brains: mind, heart, body. How they exist physically, but more importantly, how do we exist psychologically in this body? This is the path of self-observation, of analysis, of understanding ourselves.
The Law of Seven and the Balanced Human Being
This is important. We will be talking about this in the Arcanum Seven. The number seven is the law of organization, but I like to refer to Gurdjieff's and Ouspensky’s teaching about the seven types of human beings, especially in relation to the fourth type of human being, which is the topic of our lecture.
He refers to human beings being divided and organized in seven types in relation to the musical scale. From the lowest DO, to the highest TI. DO RE MI FA SO LA TI.
That scale represents classifications of human beings and we'll talk about the fourth one in particular.
The note DO relates to instinctive human beings. People who are only constantly on the move, don't rationalize, don't think. People in war are instinctive. They don't reason. They move, and if we are familiar with Alice in Wonderland, composed by someone who knew this path very well, the instinctive type of person is the White Rabbit. “I am late! I am late for a very important date!” He is always running around and has no control or understanding of him or herself. He is constantly on the move.
You have the emotional type of person related to the note RE, which relates to the Queen of Hearts who is always angry, "Off with his head!"
Then you have the third note, MI: the intellectual type of person who is related to the Mad Hatter. He has no coherence in his thoughts. His intellectual center is mad, insane, and the whole planet is full of them, even though they may seem like very reasonable people. But anybody who does not have the Spirit inside is a madman, a lunatic. Someone who follows the moon, mechanicity, habits, etc.
These three lower types of people, the instinctive, the emotional, and intellectual relate to the lower three paths we discussed: fakir, monk, and yogi, but, there is a superior type related to the note FA, which is the psychologically equilibrated human being. A person who is fully in control of his empire. That does not get identified with thought, the air. That does not get identified with emotions, the heart. That does not get identified with sex, with lust, desire, the waters.
In our exercises of yoga, we practice what we call runes, which are positions where we place our body in certain postures in association with the Nordic alphabet. It is a very famous practice we do, or well known within the Gnostic Tradition.
The Rune Fah in which we praise the sun, the Solar Logos, the Christ energy within nature and beg that force to enter the chakras of our palms through the different nadis of our centers, entering our body and Illuminating us with light.
We do mantras associated with that posture that looks like the letter F. The mantras FA, FE, FI, FO, FU. Those mantras help to activate the chakras and provide it with Christic energy. FA, as a musical note, is very important. It is the awakening of the consciousness, as we say in the Runic prayer, "Marvelous forces of love, revive my sacred fires [my sexual energy], so that my consciousness will awaken!" A balanced human being works with the Christic energy, who uses his willpower to obey the Spirit, so that he becomes an Emperor in command of himself.
Question: Fah raises what?
Instructor: The Rune Fa transmutes the energies of sex, because all the runes are practices we use to transmute energy, alchemy. Again, that science of transmuting base material into refine materials: how we transform our semen, the brute matter of the sexual matter into fire and light.
Ur-anas, or the sign of Aqua-Aries, Aquarius, is again the sign of the water carrier, which is a symbol of the dissemination of knowledge in an open fashion, but it also refers to how we carry our own waters. How we transmute them, transform them.
A balanced human being is someone who knows this Fourth Way, who is chaste, who does not fornicate and does not waste the energies and does not expel them and has a full balance of the waters, the fire, and the air of the psyche.
There are other types of human beings which are associated with the scale of seven notes. SOL, which is someone related to having created a solar astral body. LA associated with someone who created a solar mental body. TI associated with someone who created a solar causal body. If you are familiar with Kabbalah, you find that the Tree of Life explains this very well.
We talked about giving birth to the soul. Jesus said, "You must be born again of water and spirit." מ Mem and ש Shin. To be born is precisely through the womb of the Divine Mother, which in Hebrew is the letter associated with ה Hei. ה Hei can also be pronounced as a mantra, as in the mantra HUM, which is the symbol of the breath, the Spirit, Chesed.
Jesus said you must be born again of water and spirit. מ Mem and ש Shin. To be born again is precisely through the breath, because when a child is born, the first moment of their life, they inhale the air and they cry. These are the three elements manifesting in the physical body, of the birth of a child, but this is something symbolic too.
To be born of water and spirit is to be born in a matrimony, spiritually, because that which is born of flesh through the normal sexual act, that is flesh, and that which is born of Spirit in the same sexual act, but through certain procedures, is Spirit.
The Tree of Life, Initiation, and the Internal Bodies
We talk extensively in these studies that we need to create the soul or solar bodies.
Right now we have our physical body of which we are aware.
We may have some sense of energy, of having certain level of vitality which relates to Yesod.
We may become aware of our emotions or mood at certain points in time more than others, the heart, which is Hod, the astral emotional body.
We may become partially aware or be constantly subjected to our thinking, thoughts, ideas, which churn and fluctuate within our psyche. That is mind.
These lower four ספירת sephiroth [emanations or] spheres are called the lower four bodies of sin.
Again, it is important to note that this map expresses consciousness in different levels of manifestation. We obviously have the more material bodies or vehicles at the bottom, and the most refined energies at the top, represented by the trinity.
So, in the dream world, when we physically go to sleep, we leave our body and enter the astral world, Hod, the emotional plane. We may also exist in the mental plane, Netzach, the mind, in order to experience what we call dreams.
Those are bodies or vehicles that belong to nature typically. Most people don't have what are called solar bodies. We tend to exist in those dimensions during sleep in vehicles that belong to nature. They are lunar, mechanical.
If you awaken consciousness, you can see that the lunar bodies have a spectral ghost-like appearance, very dark, but solar bodies are luminous, light. A master has those bodies, meaning, by working with a spouse in Malkuth, the kingdom, they learn to conquer their empire.
They raise the Kundalini power up the physical spine to the brain. Next, after reaching the height of that scale, the seven notes, the seven chakras of the spine, illuminating all those centers, one takes that energy and raises it to a higher octave, relating to the vital body Yesod. But raising the Kundalini up the spine of that material body, that is in the fourth dimension, which penetrates our physical body, we then achieve that initiation.
Again, these are initiations relating to alchemy, marriage.
The first initiation of fire of the Kundalini we achieve in Malkuth.
When we raise the fire of sex up the spine of the vital body, we attain the second initiation of fire.
With the third initiation of fire, we are working with Hod, the astral body which in us is lunar, but when we raise the fire of Kundalini up the spine, up that body, we create a solar body in that vehicle.
Consider it like how a bird hatches from an egg. We don't see it from the outside, but psychologically, internally, it is gestating, giving birth to those vehicles in which one can travel consciously with awareness and full cognizance of oneself.
When we raise the fire of the Kundalini up the spine of the mental body, the world of the mind, we attain the fourth initiation of fire. We give birth to the solar mind. A mind that the only knows how to follow the will of Christ, that is not an animal mind, a mind full of defects, vices, errors, etc.
Lastly, by raising the Kundalini of the causal world, the causal body relating to Tiphereth, willpower, we create what is called the solar causal body, and these bodies are like a light bulb. If you want to transmit light, which is the Christic energy, fully and completely, you need to create these vehicles so that your mind, your heart, and your will can express Christ.
Someone who has created these bodies, who has reached the fifth initiation of fire in Tiphereth, can be called a twice born: someone who is born again.
So people in the Christianity who say, "I believe in Jesus and therefore I'm saved," who say, "I am born again" are ignorant, because you cannot be born except through sex, as Jesus taught. This is someone who has conquered their empire at the beginning levels, we could say. When we reach the fifth initiation of fire, we learn to obey our divine consciousness and our Spirit. One becomes a master, a מלך Melech, a king. Or, if one is a woman, a מלכה Melcah, a queen. But of course, the Spirit is the one who does all this work inside of us when we obey the orders of our divinity.
We want to work with the fire in the water of creative energy to give birth to the soul. The solar bodies internally, when we see them, are filled with light, beauty. When you invoke a master of the higher dimensions, when you are in the dream state, you see that they can appear to you with their solar vehicles, and they emanate power and beauty that is really indescribable, impossible to define.
When we work in initiation, we want to become like that. We want to conquer the empire of light, for as the gospels teach us or the New Testament, teaches us (paraphrased), “Heaven is taken by force, and only the violent take it by force.” [Matthew 11:12]
Heaven is taken by force by working with initiation. When we look at the three letters of Kabbalah: א Aleph, ש Shin, מ Mem, you can also say that א Aleph relates with ה Hei, an H sound, the breath. So you combine those three letters together ה Hei, ש Shin, מ Mem, and you spell השם Hashem which means the name. בורך השם אדון Baruch Hashem Adonai: “Blessed be the Name of the Lord,” say the kabbalists.
You spell Hashem backwards, you spell משה Moshe, Moses. Moses is a symbol of a master who was taken from the waters, because Moshe literally means “Born of fire and water,” because ה Hei refers to the womb. If you look at the sacred name of יהוה Jehovah, י Iod ה Hei ו Vau ה Hei, the letter ה H looks like a womb from which a child is gestated.
We know from the stories of the Old Testament that Moses was taken from the waters, from a basket or an ark you could say. A little ship. A minor arcanum or, better if we say, major arcanum, or the great arcanum, the great law, which is the teachings of alchemy according to Samael Aun Weor.
Moses is represented as the body of willpower and all the other bodies we created through alchemy, through marriage. Hidden within the name יהוה Iod-Havah, Jehovah, we also find the three elements of nature, as well as the earth. Better if we say the four elements. יהוה Iod-Havah in Hebrew is the holy name of God, which inappropriately, many Jews pronounce as אדון Adonai. Not the same meaning.
The sacred name of God and Chokmah in the Kabbalah is יהוה Iod-Havah. אדון Adonai is a sacred name of God in Malkuth. Each of the sephiroth of the Tree of Life have sacred names associated with God in the world of Atziluth, the world of archetypes, principles. So when we say יהוה Jehovah we referring to Christ amongst the kabbalists. Chokmah means wisdom and Christ is the energy of Chokmah. The wisdom of Chokmah, the insight of the Lord. You can also take this word יהוה Iod-Havah and break it down further. י Iod is masculine. הוה Havah is feminine. You could say Adam-Eve, man-woman. יהוה Iod-Havah is an acrostic which entails the teachings of alchemy, of a marriage.
Question: Just getting back to השם Hashem. Wouldn’t that be Ashem?
Instructor: You can say השם Hashem because the השם Hashem is the breath, the Spirit, which we pronounce in alchemy, but within ה Hei is the womb, is how the child is born, and then they take the first breath in order to live in that moment.
But Jehovah also relates to the four elements. We find that if we take this name and pronounce it in Latin, we hear the vowels IAO, another sacred name. It is important to step back and point out that יהוה Jehovah is a Tetragrammaton, a sacred four letter name of God. In many religions or certain religions, there are four letter names of divinity. Amongst the Jews it is יהוה Iod-Havah, Jehovah. Amongst the Muslims it is الله Allah, four letters.
Tetra means four. Gram means letter. Any four-lettered name of divinity in an any religion refers to Christ, Chokmah, but even if you pronounce that name Tetragrammaton in the astral plane, you can invoke divinity in that way. Any master of any particular interest you want to investigate.
A very sacred word. When you say Tetragrammaton, the angels look down at you and you can see them directly in the astral plane, and you can invoke whomever you want to speak with. But יהוה Jehovah, Iod-Havah is man-woman. י Iod, man. ה Hei: woman. The ו Vav represents the spine. It also can represent the phallus. ה Hei represents woman or water, we could say, and represents the uterus.
Within IAO, we find: igneous, aqua, origo―fire, water, and spirit. When we work in alchemy, the supreme mantra is IAO, according to Samael Aun Weor, the founder of the modern Gnostic Tradition. Within these three letters IAO are contained within the last ה Hei, because if you take the י Iod, ה Hei, ו Vau, and translate into Latin, you have IAO.
The ו Vav, the letter V, can be translated as Vau and sometimes it is used as a Vau sound in Hebrew. So it can be an “O.” י Iod, ה Hei, ו Vau is IAO. Those three elements are contained within the earth, ה Hei, the body.
The Elements of Alchemy
Alchemy teaches this tradition also very extensively too within Europe. In order to become an Emperor, we work with these elements. We work with the mantras IAO in sexual connection, with our wife, partner. Alchemy speaks abundantly about these principles.
The fire of sexuality, they [the medieval alchemists] refer to it as Sulfur. The water of sexuality the refer to as Mercury. And the Spirit, Origo, is the breath, the wind.
As Samael Aun Weor states in Alchemy and Kabbalah in the Tarot, he synthesizes for us the elements of alchemy, which are Salt, Mercury, Sulfur and Azoth.
The salt is the matter, meaning the brute entity of our semen, the physical waters, literally.
The mercury is the Ens Seminis. I believe is the term used by Paracelsus to refer to the entity of semen, the energies contained within those waters.
Then Azoth is the mysterious ray of the Kundalini.
Azoth is the Kundalini in the alchemical tradition. When you spell זֹאתה Hazoth you spell it with ה Hei, ז Zayn, א Aleph, ת Tav. ה Hei relates to the breath, the wind, the womb of the Divine Mother. ז Zayin, the seventh letter of Kabbalah, we will talk about in the seventh arcanum, represents a sword, looks like a sword, with a Z sound. ז Zayin, looks like ו Vav, but has an extended top and represents a sword, the kundalini that rises up the spine in order to aid the initiates in their battle against their defects. א Aleph again is the wind and ת Tav is the final letter, representing as the seal or covenant upon which one is initiated: the twenty-second letter of the Hebrew alphabet, the twenty-second arcanum.
We work with the four elements with our practices of meditation, but especially in a matrimony. The fire, water, and air represent aspects of our psyche, but also our body that we need to work with, and when we learn to work with these alchemical principles in ourselves, we are working with the secret teachings of the four gospels.
The Four Gospels and the Mystery of the Sphynx
The four elements relate to the four gospels themselves. The four gospels, or the better said, the four elements, relate to the animals of alchemy. The Chaioth Ha-Kadosh: the holy creatures mentioned in the Book of Ezekiel, which are before the Lord of God, symbolize the elements that we are mastering in ourselves. The fire represents the lion. The lion, the fire, and is the gospel of Mark. The water, the mercury, represented by a man is the Book of Matthew.
Question: Excuse me, water is man? It’s amazing how, you know, in all the other teachings, relate man to the air in traditional decks.
Instructor: We say it relates to man because a real human being, a Hum-Man, a mind made into the image of Hum, the Spirit, is born from the waters like Moses or any master.
The eagle represents the air, the Book of John. Lastly, we have the Book of Luke representing the earth and the bull.
These four animals are synthesized in what we call the Sphinx, which is a mythical creature associated with Egypt, which Oedipus the King answered his riddle in order to save Thebes in the famous play.
That riddle that the sphinx asks any initiate or any poor person trying to enter initiation is, “How do you become a human being? How do you answer my riddle, my form?” Which is: the wings of an eagle, the hooves of a bull or an ox, the paws of a lion, and the face of a man.
So how one become a real human being is by working with those elements in alchemy.
Oedipus became king because he answered the riddle, so he became a master at that point. But of course, there is more work to be achieved by any Emperor or any master who is perfecting him or herself.
The Elementals of Fire, Air, Water, and Earth
The salamanders, in correspondence with the elements, relate to the fire. There are elemental creatures in nature that exist and permeate all the elements, and any alchemist, any master, learns to work with those elementals in themselves and also outside.
As I said to you previously, a real magician is somebody who works with elemental magic, ceremonial magic, and sexual magic. Relating to Netzach, the mind; Hod, the emotions; and Yesod, vitality.
The salamanders are the creatures that live in the fire, whether in the candle or in our sexual energy. They are innocent creatures of nature. They don't have any defect. They simply obey the commandments of the divine forces or intelligences that govern all the cosmos. The salamanders are the creatures of fire we have in the fire of sex which we enliven through husband and wife.
The undines or the nereids relate to the water. They govern our sexual waters themselves.
Then we have the gnomes that govern the earth, who live within the stones, but also within our physical body. Our physical body cannot exist without the help of those intelligences known as the gnomes that help to transfer certain substances in the body.
Then we have the air, the sylphs or sylphids relate to the wind, the breath. In our breathing, our lungs, we work with them all the time but there is a way to work consciously with these elements, with a certain discipline.
We need the four elements or elementals to work for us in order to become an Emperor.
The nereids: we need them to be docile and tame the waters in our body; they have to be controlled, especially when one is sexually connected, because if one also builds up too much fire, one will lose the energy, lose the waters and the earth will become depleted, our physicality.
The salamanders help us for heat. When a husband and wife unite and they are inflamed with divine love, the sexual fire is what gives them life or attraction, magnetism. Those are the salamanders at work.
And when we say that the gnomes themselves, when we are working in a matrimony, are the ones that transform the lead of our personality into the gold of the spirit. The gnomes are the ones who learn to take the gold that is within the semen itself and transfer it up the spine, up the mountain range of the spinal column.
In esotericism, a mountain represents the spine which we have to climb in the path of initiation.
The winds must be controlled the sylphs. If we are breathing too quickly when we are connected sexually, the energy is not going to go inward and upward, but instead inward and out. People who are inflamed or too excited sexually with their breath, breathe too quickly. Their exhalations are more pronounced, meaning that the energy is going from in to out, not out to in. That is why they lose their energy very quickly. So, the breath has to be controlled. The sylphs have to work upon the waters of our sex through mantra, through prayer, and through full awareness about what one is doing.
If we listen to the undines, meaning our lust that is enmeshed with in the waters themselves, we will be tempted and we will shipwreck ourselves like Odysseus was nearly shipwrecked in The Odyssey. He was riding a ship back to Ithaca after the battle of Troy and that is a beautiful alchemical teaching of how through the ship, the arcanum, the ark, he was traveling island to island, which is chakra to chakra up the spine, across the Mediterranean, symbol of our waters of sex, in order to return to Ithaca, return that energy back to the crown, which is the kingdom that he originates from.
But of course, Odysseus made certain mistakes, such as letting himself be tempted by the sirens. He commanded his shipmates to tie him to a staff, or better said to a mast and when they passed the certain area of the sea in which the sirens were well known, he heard their calls and was ranting and raving to be allowed to go overboard, and to take the ship over to them. That is how lust works.
Question: But I recall, correct me if I am wrong, where he was tempted was off the shore of Naples, but that he had time to make it right. They had tied him to a mast… that part of Greek mythology, geographically I remember.
Instructor: Geography is used psychologically. It is a representation of certain alchemical teachings. The Red Sea mentioned in the Old Testament is the waters of sex, which the Egyptians are drowned in, meaning our defects, our egos.
But when Odysseus hears the sirens, he wants to go overboard, or better said, he wants to take the ship and go over to them. Meaning, he wants to shipwreck and that is the teaching of how lust, the "I,” tempts the mind and the heart in order to abandon the ark. The arcanum, the law, the teachings of chastity, of sexual purity.
In the epic poem The Odyssey, Odysseus’ shipmates had beeswax in their ears so they couldn't hear the sirens themselves. But Odysseus was tied to his mast, meaning his spinal column. The only thing that kept him from going overboard was his willpower, his spine, and the help of divinity in the ship, the shipmates to get him out of there, to get past the temptation.
So, the undines relate to the waters, and we need to work with those elements didactically.
Let us talk a little bit more about the ד Daleth. Psalm 119 speaks or begins with the letter ד Daleth through its verses 25 to 32, and synthesizes many of the things that we have been talking about and the path that is required for any initiate in order to enter into the higher mysteries, to become an Emperor.
My soul (Nephesh) is reduced to dust. Give me life according to your Word.
ד Daleth is very significant. It literally means door and relates to דעת Da’ath, which we have been explaining in depth today, the science of alchemy, sexual knowledge, conscious knowledge or experience of divinity.
It relates to darvish, dervish, a poor person and as we seek to enter initiation, we must become poor in spirit, humble. To recognize that only divinity matters.
The letter ד Daleth is also hidden within the word שדי Shaddai or שדי אל חי Shaddai El Chai, which means “Almighty Living God.” It is a sacred name of God associated with Yesod in Kabbalah, because the word שדה Shadeh means “field” and the field is precisely where gestates the vegetation, life, which we also find the most subtle of all creatures: the serpent mentioned in the bible.
“The serpent that was the most subtlest of all is within the field,” שדה Shadeh, signifying the power of שדי אל חי Shaddai El Chai, the Almighty Living God, which is the creative potential, again, sexuality.
On the doorposts of Jewish homes, and also institutions, they have the word written אל שדי El Shaddai, and they often times will kiss the lips and touch the symbol as they enter and exit out of the rooms. The door represents the door to enter Eden, into initiation, which is the narrow door of sex. A difficult path to control one's lust and to fully extirpate it. That door is the power of שדי Shaddai, the field, the serpent.
Question: Is this why it said be as wise as serpents?
Instructor: Yes, be wise as serpents with that energy, in control, and as harmless as doves, meaning the Holy Spirit, which is to be chaste, to be pure.
ד Daleth also relates to סוד Sod or סודי Sodi, which you can translate backwards if you had י Iod at the end of סודי Sodi, you spell יסוד Yesod. סודי Sodi means “secret.”
This is the secret teaching that was hidden for millennia, which is now made public in the era of Aquarius.
The Symbol of David in the Old Testament
Lastly, we have דוד David, דוד David who is the king of the Old Testament, and his name literally means “boiler” in Hebrew. David killed Goliath with a stone, which is a size of one's hand. A sling and a stone and his faith in God.
Goliath is represented as his lust, his desires, his defects, and through the stone of Yesod, the secret teachings of alchemy, he conquered his inner beast, and became king of Israel.
דוד David is a symbol of ד Daleth, ו Vav, ד Daleth. ד Daleth can signify דעת Da’ath acrostically. ו Vav, the sixth letter, relates to the sixth sephirah of the Tree of Life, which is תפארת Tiphereth and then יסוד Yesod ending in ד Daleth is hidden in also in the last letter of דוד David's name, and it literally means “boiler.”
To boil alchemically the impurities of the psyche within the sexual matrass. The word crucible, crux, cross in alchemical terms, is where we get the word cross. Crucible is a metallurgical element or machine in which you melt impure substances in order to get pure substances. So that the fire of the sexual act, one can remove the impurities of the psyche, of the soul. Likewise, it is on the mattress, the bed, where the couple forges the soul, working in the alchemical matrass to destroy impurities and awaken Kundalini.
דעת Da’ath in this image of the Tree of Life relates to the first letter of David. ו Vav, תפארת Tiphereth, willpower, is the work of the spinal column. Through the work of the spine and with knowledge gained from alchemy, we learn to control יסוד Yesod, the final ד Daleth. That is how David conquered Goliath, his inner beast.
To conclude will leave off with a beautiful teaching from the Book of John (1-18) with some Gnostic exegesis explaining the alchemical and kabbalistic significance of this passage, which relates to what we have been discussing.
Jesus speaks to His disciples:
1. Verily, verily, I say unto you, he that entereth not by the door (of שדי אל חי Shaddai El Chai, the power of God Yesod into the sheepfold of Malkuth) but climbs up some other way, the same is a thief and a robber.
In every lecture we give certain practices in order to help you digest and apply the principles we teach. To become an Emperor, we learn to work with conjurations and prayers, as well as the four exorcisms of the elements. There are exorcisms or prayers we perform which will be doing today at the end of this lecture in order to invoke divinity and control the elements. The exorcisms are related to fire, air, water, and earth which we will be explaining after the lecture.
Questions and Answers
Question: It's amazing when you mention Alice in Wonderland and I thought about The Wizard of Oz and the spine may mean the...
Instructor: Wizard of Oz, עץ החיים Otz Chaim, Wizard of the Tree of Life. And of course that the movie does a very good job of this; it shows the three coils at the beginning of the road that leads to the Emerald City, which is Ithaca for Odysseus, the crown chakra, the kingdom of the Wizard of Oz, the Magician, or the priests of Oz.
Question: The Scarecrow as you think, and the Tin Man, as you feel....
Instructor: The Magician is the only one who is going to give Dorothy, the soul, or better said, the Tin Man, a new heart, a solar astral body. The Scarecrow, a solar mental body, a new mind. The Lion, representing will power, a new causal body. The Magician is the one who is going to create the solar bodies by walking up the path, the golden path of the spine that leads to the City of Emeralds: the Church of the Saints.
Question: That being said, all of this allegory, you were mentioning the mythology and there was mention that Shakespeare was an occultist. Is there anyone in our present time that is an occultist that is giving out information, whether it be Lord of the Rings?...
Instructor: Lord of the Rings. Even Tolkien stated as a preface to one of his books, specifically, and “People think that there is some type of hidden meaning to my stories.” He said, “I just wrote to entertain people.” But he was a very good philologist, a philosopher of language. So, there are certain things that he imitated that were very accurate.
Question: Kind of like Star Wars, did they do the same thing?
Instructor: Actually, Lucas' films were based off the teachings from The Hero with a Thousand Faces by Joseph Campbell. Those were works of imitations, those are works of imi-ta-tus, the one who imitates, but to find works of initiates, one has to become an initiate and to understand it from experience.
Question: Why do you think like Carlos Castaneda... why do you think they use allegory? Obviously, this information if of the utmost importance, why isn't it just thrown at us and say, “Hey look... we have to figure things out...”
Instructor: Many writers of the Piscean era were marked by conservatism. So the Age of Pisces, which ended at the beginning of the Era of Aquarius, in the 60’s, was an era where this type of knowledge was meant to be hidden, not given openly.
The sign of the water carrier of Aquarius, of how to become an Emperor, by following the work of Aqua-Aries, was only given just recently in the writings of, specifically, Samael Aun Weor.
There are other writers who knew this teaching very well and talk about it in an implicit manner, because they weren't authorized by the White Lodge to give it openly. So it is good to read those writers like Ouspensky, Gurdjieff, Alice in Wonderland, many Piscean teachings, with the Aquarian doctrine, which we are teaching now openly so that you can see that there is really a whole teaching here. There is nothing separate that this knowledge was given many times, but in a veiled form, because they weren't authorized to teach openly.
Question: How come they weren't authorized?
Instructor: They weren't authorized by the White Lodge because this knowledge is powerful. You either create an angel or a demon, based on what you do with your work. So, it's a matter of will.
Comment: We are creating a lot of demons...
Instructor: No, have faith. Have faith in Jehovah, as David did, because David, through the power of Yesod, and his will, killed Goliath. Killed the giant, and many of the myths of great heroes killing the beast was very prominent, and so they are teaching that it is very possible, and you will do it if you learn to become humble, to enter that doorway. To be humble like a dervish or a fakir, a poor person, to enter that narrow door. It is difficult, but if you want it, you will do it. If your Being wants you to do it, you will do it no matter what the cost will be.
Question: Relating to postures, you mentioned the Runes and yoga postures, and feet on the wall [the Viparita Karani Mudra], will that help with bringing the Pranic force down the spinal column into the brain and reciting a mantra at the same time?
Instructor: Yes, when you work with the Viparita Karani Mudra, which, for those not familiar with this exercise, you place your legs against a wall and lay your back on the floor. You can simply concentrate and visualize certain energies in fluctuation, such as the practice of the Holy Eight, which we teach in the book called Sacred Rites of Rejuvenation, or you can pronounce mantras or transmute in order to continue the circulation of energies. You can work with exercises like Ham-Sah as well when you are lying on your back.
So I invite you to reflect. At the end of this lecture we will do the exorcisms of the elements. But learn to become poor in spirit by analyzing the elements of the psyche. Our thoughts, our feelings, our body, our impulses, because that is the entrance way to enter through a matrimony, especially, but we begin this path by learning to control the elements, as we taught in the Magician card.
Question: I know we’ve talked about this last week, but the Catholic Church, obviously the priests practice abstinence and this and that, why is it that they are having those defects of, you know… because they know that they are not supposed to spill the semen…
Instructor: Because if you conserve the water, but don't transform it, there is no Genesis there.
Question: But aren't they transforming through prayer and meditation?
Instructor: They are not, obviously, if you look at the results. By their by their fruits you will know them. Certain people, they like to pray and like I said, with the path of the monk, they can develop certain qualities of heart, but it doesn't mean that they are transmuting. It doesn't mean that they are eliminating their defects.
Question: So, they could be drinking and doing stuff...
Instructor: I really don't know what they are doing, but I know that in my encounters with certain priests, they are very degenerate. Not all of them, of course. But people who abstain from sex and don't circulate that energy inward and upward, become homosexual, or they degenerate. They lose their soul, you could say.
Abstention is not enough. You have to learn how to create with that force because if the waters accumulate, obviously the energy, the fire has to go somewhere. If it is not being directed up the spine and just being contained, that fire becomes pestilent. It ferments and develops what we call in esotericism poisoniooskirian vibrations [the forces of extreme fanaticism and sexual perversion], which I believe is the term that Gurdjieff used. It is an objective language. But the thing is abstinence is not enough. You have to circulate the forces because fire has to act. If you don't control the fire, you'll be burned by it.
Question: But that could also be through physical activities, or music or acting? That is the creative energy.
Instructor: There are many ways to channel that energy. Transmutation is the most important, but we can learn to transmute by listening to good music, like the classical compositions, the Operas of Wagner, works of Puccini, Tchaikovsky; initiates who knew this teaching and were teaching how to elevate the soul from Malkuth to the Spirit. So their music conveys that path and can teach your consciousness something valuable [See the course: The Secret Teachings of Opera]. It also elevates the heart and you can learn to transmute energy while listening in ecstasy to Beethoven, especially.
Question: The downside of that, you talk about the accumulation, how energy builds up. You talk about the clergy and books talk about certain monasteries in Europe where there were outbreaks of sensuality [homosexual behavior]. I am wondering if this could have been one of the causes of it, this energy that is building up…
Instructor: If that fire is expelled then it is expelled, but if it is conserved and not transformed, it will develop a lot of problems. But there is no harm in transmuting, and actually, transmutation is the natural way for the body to exist. It is abnormal for us to have the energy expelled in a manner that it is common for animals. Animals procreate in that manner, but angels don't. So if you want to follow the path of an angel, you have to learn to engage with sex as an angel would.
Comment: The problem is even my friend, or I try to mention this to other people, then they automatically call you, “Oh! You’re racist or discriminative against gays!” This is all new to me, since I used to say, “Oh, this is how they were born.” No one ever has this knowledge that such behavior is degenerative. It’s not evil, just animal-based…
Instructor: We don't judge anybody here, because if we point the finger at someone, we have our thumb pointing to God saying, “Look at me,” and I have three fingers pointing at me for my own faults. Homosexuality is condemned in all religions. It is not something that you can practice if you want to unite with your inner Spirit, your inner Christ. Because man and woman, Jah-Havah works in a matrimony. So members of the same sex can't create a life. Same thing physically and spiritually. It is a matter of: as above so below.
Comment: Just to add to that, I think with Dion , and Gareth Knight, who was a prominent occultist, he wrote that the polarities are the same. It’s like a charge; it repels. It not’s natural, really. You need a positive and a feminine.
Comment: No, I agree. But now with the liberal movement, it’s like “Do as thou wilt,” so long as you don’t harm anyone.
Instructor: They have their beliefs and it's their way of thinking. What can you do?
Question: I am really learning stuff that I never knew, which I always thought, like the seven deadly sins and running amok in all of it. Just pure self-indulgence. The point is really what's ruining. It's not politics. It's not this and not that it's really that what happened in the sixties and what's happening now; pride is what's ruining the world and now you explain to people and suddenly they are like, “Oh, now you're in the religion now” all of a sudden.
Instructor: People only have their concepts, preconceived notions of what spirituality is, and they may have certain traumas associated with a certain upbringing that make them repulse to esotericism, specifically, but we always respect the will of others, such as Prophet Muhammad taught in the Qur’an. He said that there is no coercion in religion. If you want to offer someone this knowledge, you can. If they don't accept, that it's their business.
Don't worry about it. Mohammed was very concerned about the black magicians. He was trying to teach in Arabia at that time and the Lord, his inner Being said to him, "You are not a watcher over them. You give the knowledge and if they work with it, great, if not, it's their business." That is what the Qur’an teaches, and the Quran is very beautiful. It says, “Don't worry about people who are not believers,” المؤمنين Al-Muminin in Arabic. مؤمن Mumin, מים mayim, people who work with the waters, and the symbol of Islam, to submit to God, to enter that narrow doorway that leads to heaven is to submit through Islam, which is where you get the word peace Salam.
So you find peace, through submission to God, by working with the moon, the crescent moon of Yesod and the star of Venus, love, which is a matrimony. A symbol of the alchemical teaching.
You can give the knowledge and if they benefit, great. If they don't, it is their business. You know don't have to concern yourself with people who don't want to change. If they don't want to, it's on them.
So, in an ancient time, when this knowledge was given only secretly, there was certain excuses made that, well, they didn't know any better. But now we are in the Era of Aquarius, you can look on our websites: gnosticteachings.org and chicagognosis.ors as well, and you find the knowledge is given openly. People have access to this teaching now in a way that is unprecedented. So there is no excuse anymore, but you do what you can and don't fret over them.
Question: I have one about transmutation. Recently I sealed myself back up, but I find that I’m having a hard time transmuting. It’s almost like I’m using energy to become other faults, internal faults. Is that a bad thing?
Instructor: Well the energy, when you transmute it, that fire gives you light, and the best and the most reliable way to know that you are transmuting is if you are gaining not physical quality, but psychological. You have more insight into your anger, your fear, your pride, lust, desire, etc., and you are seeing your mind as it is, because when you work with that fire and that water, you create light and life. You start to become more sensitive. You understand how certain habits are negative, not just physical, but psychological, and you can gain a better sense of equanimity and compassion too.
Question: What I have been learning is that every little thing counts. Like what you pay attention to. Every little thing, what you watch on TV, what you listen to, what you read, what you pay attention to on the internet. There is not only one thing, it's every tiny moment...
Instructor: You feed your soul with the impressions you give it. Whether in books, movies, television, and practice especially. So feed your mind and your heart with good impression, such as good music that is from masters, specifically. Especially the European classical tradition has a lot, but you can find a lot of indigenous music, too, from Tibet which is very common and popular now, which you can listen to as well. Aztecs, Mayan, etc.
But the best way to feed your soul is in meditation [see the courses on Gnostic Meditation and Sufi Principles of Meditation]. Learn what you are feeding your consciousness with and reflect on your own psyche every day.
In this course, we’ve been discussing the nature of numerology, numbers, and its mystical application within Judaism, Christianity, Islam, and all religions. Numbers in themselves are intuitive principles; they express and elaborate the path of the soul in its unification with divinity. This path is taught, in a didactic manner, within the Egyptian Tarot, the Torat, the Torah, which literally means “law” or “laws.” Numbers describe laws in nature, the steps the soul needs to follow to achieve religare, religion, reunion. The knowledge of the path, based on experience, is gnosis, what we have verified through facts, what we know for ourselves.
There are two forms of nature: material and spiritual. Numbers govern the laws of both natures, both worlds. The number three is particularly important in relation to this, because the number three is the law of creation, the law origination, of genesis.
We spoke previously about the first card of the tarot: The Magician. This is the masculine principle that initiates life, the force that begins any endeavor, whether material, economic, psychological, or spiritual. However, the masculine, positive, of affirming force cannot develop, unfold, or impact anything without his counterpart, his feminine unfoldment, the Second Arcanum: The Priestess of the Tarot. She is the divine feminine within our consciousness. She is the negative or, better said, receptive force of nature that receives the masculine impulse, but to achieve what?
Man and woman in unison are represented by the holy name of divinity in Judaism: יהוה Jehovah, properly pronounced Jah-Chavah. Jah is the Divine Father, the masculine entity. Chavah is the negative or receptive force, the Divine Mother. Jah is represented by Adam. Chavah is represented by Eve, the “mother of the living” in Genesis.
As we've explained previously, the Hebrew letter ו Vav represents the phallus. The Hebrew letter ה Hei represents the uterus. Together, through the power of love, אל El, the spirit, Chesed in Kabbalah, they unite as the reconciling force of the divine mother, אלוה Eloah, the Empress.
When man and woman sexually unite, they give birth to a child. Just as husband and wife can give birth to a physical child, they likewise can give birth to the golden child of alchemy, the spiritual force known as Christ, Khristos, in Greek; who is an enlivening, spiritual fire that radically transforms our psychology when we have been properly prepared through scientific procedures.
Nature does not ignore the laws upon which it is founded. If we want to create life, we need a man and a woman. All of nature is governed by sexuality. This no one can deny. Life cannot exist for human beings, for animals, for plants, without the unity of masculine and feminine. Even chemicals, molecules, unite and join through sexual bonds, to create new substances, elements, or qualities, new compounds.
The same principle applies to spirituality, for as Jesus taught:
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
Nicodemus was a literal man. Likewise, many people who read the teachings of Jesus. The prophet was speaking about the need to transform the sexual act into a sacrament, to not approach sex in the manner of everyday persons. He is speaking about the third arcanum of the Tarot: The Empress, how a man and woman can give birth to spiritual consciousness. For when the Magician works with his priestess, when the Divine Father, the masculine force, and the Divine Mother, or feminine force, work within us, they can give birth to the purified soul, represented by Sol, S-O-L, the Sun, the Solar Christic force, free of defect, blemish, or impurity.
Spiritual birth or creation is the third force, the force of reconciliation. These three forces are well cited by Gurdjieff: the positive masculine force is Affirmation, the negative / receptive feminine force is Negation. When they join, they unify through the synthesis, the union, the force of Reconciliation. Sexuality is the force of Reconciliation, how husband and wife come to enjoy the conciliating forces of divine love.
The Third Arcanum of the Tarot is light, signified in Genesis 1:3, יְהִי אֹור וַֽיְהִי־אֹֽור Yehi Ha-Aur, Va-Yehi-Aur: “Let there be light, and there was light.” The number three is precisely the life or light of comprehension, of spirituality, that is gestated, between husband and wife in the perfect matrimony and, more importantly, in meditation.
The woman represents the divine, feminine soul or consciousness. She is clothed in white garments, which represents the solar bodies. The Gospels speak about the Wedding Garment of the Soul, the solar vehicles (see Matthew 22), of which we spoke about in our lecture entitled The Solar Bodies, available on our website: chicagognosis.org.
A vehicle is a means by which something is transferred. Therefore, for the light or energy of Christ, to manifest within our soul, we need to create the solar bodies. Just as light cannot function without a bulb, we cannot manifest the supreme energies of divinity without purifying ourselves and giving birth to the soul or solar bodies.
We must have a mind, heart, vitality, and body that resonates with higher laws. Our mind, heart, vitality, and body, the lower four vehicles at the bottom of the Tree of Life, are afflicted with suffering, with conditions, with mechanical ways of behaving, represented by the moon. Netzach (mind), Hod (emotions), Yesod (vitality), and Malkuth (physicality) are governed by lunar desires. The moon governs mechanical forces or laws in nature. Therefore, our egos, desires, and defects are represented by the moon as well, because they are conditions, mechanical habits or behaviors. We must transform our psyche into a sun. This means that our willpower overcomes its conditioning so it can vibrate and transmit superior forces. This is accomplished in the perfect matrimony.
The Empress is in white garments because she is pure in thought, word, and deed. She is the Christified Soul, a consciousness that only knows how to do the will of divinity.
The Empress is represented by the Greeks as Urania-Venus. She is of the stars, of divinity. In Chaldean, Ur-Anas, signifies “fire” or “light” and “water.” That light is generated when we learn to work with our sexual waters, our seminal energy, and practice meditation. Light is created through harnessing the fire of sexuality.
She sits on the cubic stone, referring to the stone of the Masons, the sacred Ka’ba of Islam, the power of Yesod: the Foundation Stone of our temple. This stone is shown resting above a crescent moon, demonstrating that the soul has conquered instinct, sex, and desire: the vital forces of nature. The symbol of Islam also shows the crescent moon with the star of Venus, indicating how the lunar energies are transformed through the star of love. Therefore, a true believer in esoteric Islam is one who works with Yesod and governs it in him or herself.
The twelve stars residing above the head of the Empress signify the twelve faculties of the spiritual human being: the five senses plus clairvoyance, clairaudience, telepathy, polyvoyance, omniscience, and other refined senses of the soul. The twelve stars also represent the Zodiac and the twelve tribes of Israel.
The Empress is greeted by a bird, sacred symbol of the Third Logos, the Third Force known as Binah in Kabbalah. This is the white dove of the Holy Spirit. She also bears a staff in her right hand, indicating that through the work of the spinal column, of raising the power of the Holy Spirit or Kundalini up the medulla to the brain, one achieves genuine religion.
Explanation of the Third Arcanum
The number three is sacred, the law of creation is divine, and is found in many scriptures and cosmogonies. But the law of three is best explained through studying the Kabbalah: The Tree of Life. This is a map depicting different levels of consciousness, in all levels of matter, manifestation, expression, and abstraction / potentiality.
The Tree of Life is governed by the law of three. We find three triangles. The top is the Logoic Triangle, constituted of Kether, Chokmah, and Binah in Hebrew: Crown, Wisdom, and Understanding or Intelligence. These are the First, Second, and Third Logos: the Father, Son, and Holy Spirit in Christianity.
It's important to understand that the Father, the Son, and Holy Spirit are not people, but energies in nature. We find the holy trinity, this primordial root energy, behind every level of nature and experience. In the atom, we find the proton represents the Divine Masculine; the electron represents the Divine Feminine; and the neutron represents the Holy Spirit that binds these two forces together, to create an atom, a unity.
The second triangle, in middle of this glyph, is the Ethical Triangle, constituted of Chesed, Geburah, Tiphereth: Mercy, Justice, and Beauty. These constitute our Innermost God, known as Mercy; the divine consciousness, known as Justice, and the human consciousness known as Beauty, respectively.
Tiphereth is the beauty of our soul that we develop through the application of willpower. This is a human quality. When we talked about the Magician, we spoke about how our own willpower must obey divine will, Chesed: the spirit, as well as the Logoic Triangle above. Kether, the Father, the Magician, must manifest in our willpower, Tiphereth, in our heart. Remember that when you transpose the Tree of Life on the image of a human being, Tiphereth resides in the heart.
The spirit, Chesed, is divine, and is also represented by the First Arcanum of the Tarot: The Magician. There are levels of divinity. We say that our Innermost Being is Chesed. But even Chesed has His Innermost Being, known as Kether. These are levels upon levels of experience, for as the Qur’an teaches us in Surah Al-Nur, verse 35: “Light upon light!”
Tiphereth is our willpower that is enmeshed in psychological impurity, in selfishness, egotism. Our present consciousness is a fraction of Tiphereth, an embryo of our full human potential and will. Parts of our consciousness are trapped in defects, vices, errors, represented by qualities of mind (Netzach, known as Victory in Hebrew), qualities of heart (Hod, known as Glory), qualities of vitality, instinct, or energy, known in the East as chi, (or Yesod in Hebrew, translating as Foundation), which all manifest in our physical body (Malkuth).
The Law of Three and the Three Brains
You can see that the law of three permeates every level of existence, of nature. More practically for us, we can relate the law of three to our three brains.
A brain in esoterism does not exclusively refer to the cranial center, but to a psycho-somatic machine that processes material, psychic, and spiritual forces. The three brains are how we relate to life, and it is in this manner that the law of three becomes most practical for our studies.
The intellectual brain processes thought and is a vehicle of the mind (Netzach) on the Tree of Life. It is how thought can express. Thought is a form of psychological energy that manifests within our physical brain, yet it is not limited to the physical brain. This is evident by a profound study of dreams, of awakening consciousness within the dream state, whereby we realize we are not in our physical body, Malkuth, but the fifth dimension: the astral and mental planes.
The emotional brain is the machine that focuses and processes sentiment, feeling, like, dislike, love, hate, etc. The emotional brain is constituted by our physical heart and its nervous systems, which materially manifest the energies of Hod on the Tree of Life.
The motor-instinctive-sexual brain is a machine that process vitality, the energies of procreation and life. It is the brain of movement, impulse, and sexuality. It can be said to be the brain of action, for it is our motor capacities, our impulses, and our sexual drives that push us to act. This is well known in media and advertisements, which use our most base impulses to try to get us to purchase their products.
The motor-instinctive-sexual brain relates to Yesod in Kabbalah. The foundation of our spiritual life is based on how we not only govern our mind and heart, but also our body. Our body is the vehicle through which our egotism, our desires, act.
We tend not to be very conscious of our impulses, because these operate in a very quick fashion. The energies of movement, instinct, and sex are very fast and hard to perceive and control. The heart is also difficult control, especially in moments of anger, because emotional energy functions on a very fast level, yet not as quickly as sexual energy. The intellect is the easiest to control, because it is the slowest of the three brains, despite what modern psychologists or esotericists may think.
Sexual energy is the most powerful force we carry within us. It is the force that gives us magnetism, internal chemistry, metabolism, catabolism, and drive. It can be used for creating material life, or if we know how, spiritual life.
So why study the three brains? Why study the Tree of Life in relation to the Third Arcanum? It is by studying ourselves and the dynamics of our mind, heart, energy / body, that we create spiritual life. We must learn to dominate our mind, heart, and bodily energies through willpower. Tiphereth is willpower and is in the very center of the Tree of Life. This graphic cannot function without the exercise of will. However, what willpower are we actualizing here and now? Is it selfish, egotistical, or unconditioned, pure? Is our willpower following divinity above, or is our will catering to our selfish thoughts, selfish feelings, and cravings and lusts of the flesh?
We must learn to perceive with our willpower and divine consciousness how our defects of mind, heart, and body produce suffering. What are the thoughts and anxieties we experience? Where do they come from and why? What are our attachments and insecurities? What psychological qualities do we carry within that make us dejected? Frustrated? Vain? Proud? What are our defects that make us vibrate at a very low level of being? We need to know the psychological obstacles if we want to ascend to a higher level of being.
We create our psychological experience based on our perception of the moment, which are conditioned and crafted based on our use of the three brains: thought, feeling, and will. If we want happiness, to create a spiritual life inside of us, we must intimately comprehend and control our thoughts, feelings and impulses, our three brains, using willpower, Tiphereth. This is the quality that can make us true humans, spiritual beings.
Remember that the Magician of the Tarot needs to organize the contents of the table in the first card to be a priest, to conquer the four elements represented by the quadrature of the table. He accomplishes this by means of the wand, symbol of the phallus, of masculine or assertive spiritual will. The four elements are represented by the following Hebrew letters:
A practical magician has complete control over the aerial nature of his thoughts, to yoke the tempests of antithetical thinking to replace it with the calm, natural, flowing winds of a heavenly, serene mind. Likewise, he controls the fires of the heart, curtailing any explosions of anger, resentment, fear, etc., to replace it with the fire of cognizant love. And likewise, a practical magician controls his sexual waters, who never wastes them through acts of desire. All of this is obtained by managing the physical body, the earth. An explanation of these four elements will be forthcoming in our lecture for Arcanum 4: The Emperor.
But you can see how the law of three organizes the Kabbalah. The three mother letters of Kabbalah constitute an important trinity, not only within our three brains, but in the Tree of Life. Aleph can signify the Magician, Kether; Shin, or the sacred fire or Menorah of Christ with its three wicks, represents Chokmah, the Second Arcanum. And the third force, the force of reconciliation, is found within Binah: the Holy Spirit, the Third Arcanum as the power of Mem, the waters of sexuality.
When you transpose the Tree of Life on a human being, the Logoic Triangle governs the head (Aleph), the Ethical Triangle governs the torso and heart (Shin), and the Magical Triangle, constituted by Netzach, Hod, and Yesod, relates to Mem, how we use our waters. Aleph has three iods, signifying the three primary forces of nature. Shin also has three wicks or points, indicating the union of Chesed, the spirit, Geburah, the divine soul, and Tiphereth, the human soul.
In relation to the elements, the true gnostic seeks to comprehend his or her defects and overcome them, to become cognizant of their sources. We do so by analyzing our three brains and how they function. We must understand how our mind is in turmoil, storming between thesis and antithesis, positive and negative concepts. Constant thinking is an obstacle to genuine self-knowledge, of spirituality, of gnosis. Genuine experiential knowledge of the higher worlds, of divinity, is only accessible by the consciousness, when the mind is still and serene, when it is not blowing like a hurricane. The mind tends to be caught between two extremes of thinking: accepting or rejecting ideas. The mind, in its conflict, becomes peaceful as we learn to apply the third force: reconciliation or comprehension.
Who is the one that must achieve comprehension? The silencing or serenity of the mind? The consciousness, through the application of will. Comprehension arrives when we introspect, when we learn to observe our mind, heart, and body with the sense of self-observation, with self-analysis, through the perception of unconditioned consciousness.
Three forces apply to the psychological work: when we begin to affirm the work of self-observation, we encounter resistance. Resistance is the force of the ego, of our defects, that does not want to be discovered and removed. Therefore, meditation is essential, to sit quietly and examine the mind without external distractions. We learn to introspect and observe our defects, to comprehend them through the application of will, of concentration, through the power of perception, known in esoterism as imagination. The third force arrives when we comprehend the source of resistance by exercising our willpower and perception, our consciousness, for through perceiving the origins of conflict, we resolve conflict.
This same dynamic applies to the rest of the other three brains.
The motor-instinctive-sexual brain, or better synthesized as the sexual brain, is the machine of attraction and repulsion. Through sexual energy we are either attracted to a member of the opposite sex or we do not. We find desire or revulsion in this center.
Despite the wisdom of this center, many people sadly do not comprehend how to use the sexual brain in a spiritual manner. They believe they must either indulge in sensual pleasures, in lust, or to run away from sex, to treat it as something filthy and disgusting. Both these approaches to sex are rejected in the Gnostic Tradition.
We do not go to either extremes in relation to sex. We do not reject sex as something disgusting, nor do we glorify its lustful applications. We instead comprehend sexuality and govern it with wisdom, with temperance, with enlightened eyes. We do not dive into impure usages of sex, and neither do we repress sexual instinct. We instead comprehend it and use sexual energy in a synthetic way, with cognizance, with purity. You see the three laws here? Many people get stuck in either affirming or denying sex as something lustful, but not comprehending its actual function: how to create spiritual life, cognizance, and the development of the soul. Affirmation is the first force. Negation is the second force. Comprehension or conciliation is the third.
Gurdjieff aptly stated that “humanity is third force blind.” People are indeed blind to the true purpose of sexuality, the force of conciliation.
The gnostic scriptures speak abundantly about overcoming the flesh. This flesh is Malkuth, but also expressed as desires in Yesod, Hod, and Netzach. Desire is ego, defects, degeneration, impure ways of thinking, feeling, and acting. Remember that ego is Latin means “I.” The ego is multiple. Desires are multiple. Desire is a technical term or equivalent of “ego.” The ego says “I want. I crave. I desire.” This is selfish will, not pure will. Pure will is known as Tiphereth. Let us understand that willpower is very different from desire. Tiphereth or willpower way of acting and knowing in accordance with the commandments given by our Divine Father and Divine Mother in our consciousness.
Therefore, we do not overcome the flesh by flagellating ourselves or rejecting the body, but using it appropriately, with the beauty of our pure willpower. This is well documented in books like The Perfect Matrimony and The Mystery of the Golden Flower.
We must govern sex with willpower, and not let sex govern our will. This is how we become magicians. We work in the magic of love to create the Empress, the Christified or purified soul. Likewise, we control the other brains in this endeavor. The three brains can be used by our defects and desires, or by our soul, consciousness, known as Tiphereth. It is the heart that tells us which actions are wrong or right. It is the voice of conscience or intuition that states, “I should do this.” “I should not do this.” It is our willpower that knows how to govern the mind, heart, and body to create harmony within one’s psychological kingdom or empire.
The Law of the Pendulum and Force of Equilibrium
It’s easy to see how the first two forces relate to the three brains. We affirm some concept, religion, or idea with the first force: Affirmation. We arrive at a different idea, the antithesis, through Negation. Affirmation and Negation place each of the three brains in conflict.
We may like a person at one moment but hate them the next. We may also be attracted to someone sexually and yet also be repulsed by them. This is the dualism of the emotional and the sexual brains, respectively.
It’s enough to look at society to see how people constantly fluctuate between two extremes, two ends of a pendulum: positive, negative; affirmation, negation; thesis, antithesis; yes, no; good, bad. People don’t realize that these dualistic ways of thinking, feeling, and acting produce the hypnosis of the soul, the sleep of our consciousness. People are not aware of the psychological sources of their problems. Humanity simply likes to “go with the flow” of things. They do not like to comprehend the source of their sufferings, because to do so is to face a certain resistance in the mind, which tells them, “It doesn’t matter if I think or feel this way. I don’t need to change. The world needs to change instead.”
The reason why society is in conflict is because we are in conflict. We bear the same habits we blame in others within our three brains. It is hypocritical to condemn others for the same defects we possess, as Jesus teaches in the Gospels.
We like to affirm or reject things all the time in our psyche, habits, and dispositions. We believe in one religion with our heart one day, then reject it the next. People tend to change religions, political parties, or ideas like changing clothes. There is a constant fluctuation between extremes in the mind, heart, and body.
Therefore, where is the authenticity of our desires and yearnings in thought, feeling, and will? All of this is vain, to assume things will get better in time once other people change. External changes are superfluous. What’s important is the make psychological changes.
We have many conflicting desires that do not have any real sense of integrity, unity, or wholeness. They are separate, disparate, conflicting. So when we learn to look inside of ourselves, we face a difficult problem, which is seeing the mind, heart, and body exactly as they are, seeing the psychological contents of the three brains as they exist in the present moment.
The third force, the Third Arcanum, is necessary for our spirituality. The third force is developed as we introspect, as we self-observe our psychological conflicts, when we combine our willpower and perception to understand the sources of our conflicts. When we achieve comprehension of conflicts in the psyche, those conflicts will disappear. This is the third force: equilibrium, understanding, or psychological balance, represented in the Hebraic Kabbalah as the Third Sephirah at the top of the Tree of Life: Binah.
The Three Souls of Alchemy and Kabbalah
The number three relates not only to our three brains but to three types of soul in the Kabbalistic and Alchemical traditions. The three souls of Kabbalah are known as Nephesh, Ruach, and Neshamah.
All three of these terms signify “breath.” In our discussion of The Magician card, we spoke abundantly about the Hebrew letter א Aleph, that it signifies the breath, the wind, that initiates spiritual life. What is the relationship of the soul with breath? The Sufis state that the gnostic must guard his breaths against God Most High, to not use one’s breath or speech in vain. This is because the throat is the uterus of the Verb, the Word, the Logos, to Logoic Tringle. We create or destroy life based on our words.
Yogis and gnostics work with breathing exercises to transform energies in the body, whether through mantras, pranayama, runic exercises, sacred rites of rejuvenation, etc.
The word for breath or vanity, mentioned in the Book of Ecclesiastes, is הֲבֵל Habel, which is where we get the name Abel. “Vanity of vanities,” saith the preacher. “Vanity of vanities. All is vanity.” הֲבֵל הֲבָלִים Habel Habelim.
Remember that Abel, Habel, was killed by his brother Cain, symbolizing how our defects, our Sensual Mind, kills our soul through wrong thinking, wrong feeling, and wrong acting. Therefore, all of life is vain, because our spiritual potentiality has been nullified.
The Kabbalists also state that the inhaled breath is Neshamah, which is still pure and unsullied by the body. Ruach is the breath prepared for exhalation. Nephesh is the breath that finally reaches another person through dialogue. All three souls are different modifications of א Aleph, the spiritual energies of God, but in different levels of purity or conditioning.
Nephesh is the Animal Soul. It is constituted by our consciousness trapped in defects, egos. Nephesh is the origin of suffering. These are the lusts of the psyche and the flesh. Nephesh is animalistic and low, associated with different forms of violence. Notice how the animals within the animal kingdom follow the law of “kill or be killed. Eat or be eaten.” As the Bible states in relation to Nephesh, “Nephesh, Nephesh, Blood is paid for blood!” Or as Jehovah Elohim states to Cain, “The blood of your brother cries out to Me from the ground!”
We can easily see Nephesh in our media, where our television shows are saturated with sarcasm, with mental violence, making fun of or belittling others. This is a form of bloodshed in the mental plane (Netzach). We also find Nephesh in our Hollywood actors who abuse the emotional brain, tearing their hearts open with shows of extreme grief, cursing, and hatred. This is violence in the emotional world (Hod). And when people makes pornographic films, everyone is abusing their vital energies (Yesod) and defiling their bodies (Malkuth).
Remember the Fifth Commandment states: “Thou shalt not kill,” and yet everyone is killing the energies of divinity within their three brains and by violating the will of others. The Ten Commandments were given unto Nephesh in order that it can learn to stop being an animal.
All of us are Nephesh without exception. We constantly repeat egotistical and animalistic behaviors, including hatred, pride, greed, gluttony, etc. These elements constitute our animal inheritance, which have only become more complicated through the forces of evolution, devolution, and our intellect. The only difference between us and the animals in the animal kingdom is that we have intellect. We rationalize.
Nephesh-desire is one hundred percent lunar, mechanical. It is constituted by our habits. This is easy to see in Kabbalah, because Nephesh corresponds to Yesod, the vital forces, our instincts, as we see in this image on the tree of life. Our animality is defined by our mechanical, repetitive behaviors, our conditioning, associated with the moon, luna, which is where we get the word lunatic, someone who is depleted of reason and who follows degenerated, mechanical thinking. Nephesh is governed by the moon.
You can see by this definition and by reflecting upon yourself in meditation that everyone has many mechanical habits that are engrained, that are hard to change. We have a strong sense of ego, of self, of desire, that rationalizes and justifies its behavior. You see the problem here? The ego uses thought to justify its degeneration. Therefore, Samael Aun Weor stated that the greatest weapon the demons or black magicians use to pull the aspirants from the path is the intellect. Because everyone fortifies and worships the animal mind.
The intellect is not entirely bad. It is only bad when Nephesh, ego, desire, uses the intellect to propagandize its agenda. The intellect simply is a machine that can be used to process information, whether materialistic or spiritual. Therefore, in comparison with the animal kingdom, we have an advantage to use the intellect for divine purposes, to learn how to stop being an animal. When we acquire the intellect for the first time, divinity gave us certain commandments throughout the diverse religious traditions, to rationalize and demonstrate to us the path of becoming a true human being. And this is where the second type of soul, Ruach, comes into play.
Ruach is the Thinking Soul. This is our conscience, that part of us that gives us a sense of right and wrong, a certain level of gnosis: how certain actions and psychological behaviors are proper or improper given the circumstances. We’re are talking more about a soul that reflects upon itself, that conceptualizes its habits and seeks to remedy them.
Ruach relates to Chesed: Mercy in the Kabbalah, our Innermost God. Chesed is our Spirit on the Tree of Life, our Being, our divinity. This is our Inner Buddha.
When we face conflicts and difficulties in life, we must learn to use our Ruach. In the spiritual work, Nephesh, the Animal Soul, and Ruach, the Thinking Soul, are submitted to ordeals. This is to give Ruach the opportunity to see the lower, animal soul, and to comprehend its errors. For when we face tremendous and unexpected difficulties, we have the opportunity to see our most hidden defects, egos which we never thought existed in ourselves. But of course, we must be in self-observation to catch them. Whatever defects we catch through self-observation must be wholly comprehended in meditation. Through comprehension in meditation we learn to transform the animal in us into the human.
In a moment of anger, Nephesh pushes us to speak hurtful words, perhaps to a friend or co-worker. We must, in those instances, learn to reflect and rationalize with Ruach, to work with our conscience, to comprehend the source of that animalistic anger, so that we do not behave in mistaken ways. This is how we can transform our daily life.
According to Friedrich Nietzsche, animals are at least innocent. We are not. Because we have the intellect, we have greater responsibility for our actions. Human beings as they are now are worse than apes, because they have the intellect but continue to behave degenerately. We should not justify the animal within us, but seek to become a human being and afterward a superhuman being.
So what can make us into a human and even a superhuman being? Neshamah.
Neshamah relates to the powers of Geburah, Justice, or our divine consciousness, on the Tree of Life. Neshamah is pure, divine. It is a soul that is not mixed with degeneration, with egotism. It is a power of tremendous spiritual caliber, with the power to create a true human being, as represented in Genesis. When Jehovah Elohim (Binah) created the human being into His spiritual image, He used his Neshamah to enliven Nephesh, to purify it and make it holy. Jehovah Elohim breathed the breath of life, Neshamah Chaiah, into the nostrils of Adam, and Adam became a living soul, a Nephesh Chaiah.
A Nephesh Chaiah does not relate to common, ordinary persons like us, but to fully enlightened beings who have no defects. A Nephesh Chaiah is a Jesus, a Buddha, a Krishna, a Muhammad, etc.
We must use Ruach to control Nephesh. When Nephesh in us is conquered, and purified by Neshamah, the spiritual soul, Nephesh becomes a Nephesh Chaiah, it resurrects, it becomes a new being: one without anger, fear, resentment, jealousy, etc. This process is accomplished through the path of initiation and psychological purification in meditation.
The Three Kabbalistic Souls in the Qur’an
The Qur’an also refers to these three types of soul in the following manner:
In Surah Yusuf, verse 53, the Qur’an states:
But I [Yusuf] absolve not my own soul. Surely the soul commands to evil, save whom my Lord may show mercy. Truly my Lord is Forgiving, Merciful. ―Yusuf 53
The word for Mercy is Chesed in Kabbalah, a direct reference to the Ruach Elohim. Ruach, Rahman, Rahim, are sacred names of divinity in Islam.
Only Ruach, the thinking soul, with the help of Neshamah, can control Nephesh: the soul that commands to evil, our egotistical desires. When we face ordeals, our Nephesh is stimulated and comes to the surface, screen, and attention of our self-observation. If we are not in control of ourselves, then we will follow the animal in us: the soul that commands to evil.
The Surah entitled: The Resurrection, speaks of the blaming soul, another term for Ruach. Ruach is the one that blames us for our faults, Nephesh. This is not a term of masochism, that we enjoy blaming ourselves for our faults, or that we are pessimistic people. The question is: who is blaming who? It is the spark of divinity we carry within that is helping to call us to attention for our faults. The Bible states: “God loves those whom He chastises.” We must self-observe and see our animal desires for what they are. This is a form of blaming or criticizing our own selves, so that we can transform the consciousness. This is positive and necessary, for remorse is good, not egotistical, morbid, and self-flagellating shame. That is not the meaning of the term “blaming.”
When you look within yourself and comprehend how a certain action produced harm, you are blaming yourself with Ruach. You are becoming cognizant and remorseful for how your words of anger produced suffering. Suffering is always produced by animality. Remorse is a necessary emotional quality of the thinking / rationalizing soul. We must be responsible and take ownership for our faults if what we want is unification with divinity, with Neshamah.
In the Surah entitled The Dawn, verse 27, the Qur’an states:
O soul at peace! Return to thy Lord, content, contenting. ―The Dawn 27
It is very appropriate that the soul at peace, Neshamah, is associated with the Surah known as The Dawn, whereby we witness the rising of the sun, the Solar Logos, a symbol of the Christic energy.
Neshamah, the spiritual soul, is what grants us peace, which allows us to return to divinity content and contenting others. Is our soul like this yet? Observe and be honest. Do we naturally irradiate light, happiness, contentment for others? Patience and fortitude? Compassion? Or are we self-wiled, self-centered, concerned for our self-image, the gratification of our senses?
If we are honest with ourselves we can admit that our souls are not at peace, that we do not have Neshamah developed inside. What we tend to have are a lot of social, personal, psychological, and economic problems.
Therefore, we need ordeals and difficulties. Ordeals are given to us by Neshamah, from the divine soul, by Geburah in Kabbalah, who signifies Justice. To be just and upright spiritual beings, we need to pay our debts, to pay what we owe. For if we spilled blood in the past, then we must pay for it in this life. It could mean that we are humiliated by the people we once condemned or shamed in past existences, or even in this life. To shame someone is to spill blood, to make blood flush a person’s face. If we harmed others, we will be harmed in return through the power of Justice. But this not a mechanical dynamic. Ordeals bring Nephesh to our attention, so that we can comprehend our faults. Without this conflict, we cannot arrive at genuine self-knowledge.
Here the three forces are at work to create Neshamah within us. We begin to self-observe, to analyze our minds and hearts in depth; we affirm this teaching in practice. Then resistance of the ego emerges; our Nephesh-desire fights, it wants to continue being an animal. Therefore, Paul of Tarsus stated:
For we know that the law [of Neshamah] is spiritual: but I am carnal, sold under sin [Nephesh].
Right now all of us are enslaved to desire. We must wage a holy war, to purify the psyche. We accomplish this through ordeals and by overcoming our lunar, mechanical habits. Neshamah is only fully developed in us once we have passed all the tests and ordeals, once Nephesh and Ruach are fully purified.
What’s also interested is that the Arabic word for Tranquility or peace is Sekinah or Shekinah, the Kabbalistic name for the Kundalini, the power of the Holy Spirit. For in the Surah known as the Victory, verse 4: “He it is Who sends own Tranquility into the hearts of the believers, that they may increase in faith along with their faith―to God belong the hosts of the heavens and the earth, and God is Knowing, Wise.” Just as the tongues of fire descended upon the Apostles in the Book of Acts, likewise the Tranquility, the Shekinah, Neshamah or spiritual soul, the Kundalini, comes down to us once we have passed the psychological tests and have been working diligently in a matrimony.
The Hebrew Letter Gimel
In relation to the three brains, the three Mother letters of Kabbalah, and the three souls, we can speak abundantly about the third Hebrew letter: Gimel, which is associated with the Empress of the Tarot.
Gamal is literally the Hebrew word for “camel.” It can also signify a rich man, which is a direct reference to St. Paul’s spiritual man. Remember that he speaks in his Epistles about the two men: one terrestrial, and one heavenly. The terrestrial man is poor, the human soul lacking virtue and development. He is made up Ruach. The spiritual man consists of the power of Neshamah, and constitutes the most divine within Kabbalistic psychology.
We are Nephesh, which has nothing to do with human qualities. We are not human beings; neither are we Paul’s terrestrial man, which fully manifests the developed Ruach, the Thinking Soul. Many people read the Old and New Testaments and want to believe that they are true human beings, just as Adam was created by the breath of life, Neshamah.
To become “a living soul” is to incarnate Neshamah, as I stated earlier. This is a very high level of attainment, achieved near the end of the path, at resurrection. We, right now, have animal mind, a mind that is poor, destitute, requiring assistance from divinity above, from Gedulah, Goodness, our Innermost Spirit, known also as Chesed: Mercy in Kabbalah.
The truth is that we have a fraction or portion of Ruach in us at this moment, which is the small still voice of our conscience. This must be developed further through comprehending and transforming Nephesh through initiation. Until Nephesh is controlled and transformed by Ruach and Neshamah, we are not human beings yet.
So why is the Empress, the three types of soul, associated with ג Gimel, the camel? ג Gimel is constructed of an elongated, erect Vav, symbol of the spinal column, but also the phallus. Remember that the distinctive feature of a camel is its spine, it's hump. The י Iod / Yod, the dot at the top can also represent a phallus, but also the sexual energy and potential of God that rises within the spine. Notice that there are three י iods, three types of soul hidden here, that we must work with alchemically. By working with the creative energy we aspire to reach our own inner Gedulah, Goodness, another term for Chesed, our Spirit, and to fully command the three types of soul within us.
The Zohar, when introducing the teachings of the Hebrew, Kabbalistic alphabet, discusses the symbiotic nature of ד Daleth and ג Gimel, the terrestrial and the heavenly men. The Zohar explains how when Iod-Chavah, Jehovah, wanted to create the heavens and the earth using the Hebrew letters, he called upon them from last to first. I won’t narrate the entire account at this point of our course, but regarding Gimel and Daleth, we find the following emphasis:
The Zohar states:
The letters ד Daleth and ג Gimel entered and made the same request [to initiate creation]. He replied to them as well, “It is enough for you to be with each other, since the poor will never cease from the world, and need to be treated kindly. ד Daleth is poor; ג Gimel, Gomel, renders, goodness to her. Do not separate from one another! It is enough for one of you to sustain the other.” ―Zohar
Who are the poor that will never cease from the world? Those souls who are filled with Nephesh, who are poor in spirit, who lack development, yet who want to receive the riches of the Innermost, Gedulah, Gimel, the Spirit. The Essence―which is us―is merely a fraction of the human soul known as Tiphereth. It is conditioned and animalistic, yet wants to become transformed by Gedulah, by Goodness, by the Being.
The Qur’an gives us a similar teaching in Surah 47 verse 38:
Behold! You are those who are called upon to spend in the way of God, yet among you some are miserly. And whosoever is miserly is only miserly towards himself. God is the Rich, and you are the poor. And if you turn away, He will cause a people other than you to take your place, and they will not be the likes of you. ―Qur'an 47:38
This is paralleled in the story of Pinocchio; a doll, a wooden boy, ד Daleth, who wants to become a true human being made into the image of God, of Gedulah, ג Gimel. ג Gimel in this story is the carpenter, Geppetto. See how everything is beautifully hidden within names and words? גאפטו Geppetto starts with the letter G, Gimel. He represents the Being who fashions ד Daleth, the poor human soul, from the wood of the tree of knowledge of good and evil. Gimel also reminds us of Gnosis, Knowledge, since these words begin with G or a silent G-n, read as a “Neeyah” sound, such as with Jnana Yoga.
But of course, there are challenges to be faced and overcome for Pinocchio to cease being a Daleth, a poor puppet, to become perfected being, a Hebrew letter Gimel, as described in that fable. What’s also interesting is that our present word “God” is composed of ג Gimel and ד Daleth. ד Daleth represents and literally relates to a poor man, a fakir, or faqir. We need to reunite Daleth with Gimel in order to spell Gedulah, or גד G-D, God.
All of this occurs through the help of the Blue Fairy, the Divine Mother Kundalini through initiation, hidden within Arcanum 2. So I hope the relationship of ד Daleth and ג Gimel is obvious now.
We are also like a camel wandering the wilderness of initiation, seeking to be guided by our inner God. Nietzsche speaks about this in his Thus Spoke Zarathustra, through a chapter entitled: On the Three Metamorphoses (of the Spirit). We must become like camels, entering our own particular wilderness or states of suffering, our daily life transformed through the work of initiation. This is for us to become a lion of Judah, a Bodhisattva, a master who has incarnated Christ. Much later does a Bodhisattva, the lion, reach perfection, resurrection, to become a child, but that is a topic for another lecture.
What keeps us alive in this search and longing for transmutation is the water in our hump, the transmuted waters of life ascending within our spine to nourish our brain, also signified by the top or head of the letter ג Gimel.
Speaking of initiation, the camel is also associated with the serpent and the angel Samael, the divinity responsible for raising the fire of Kundalini within his initiates or adepts in this present epoch. This is textually based from the following verses of the Zohar:
Camels are the primordial serpent that was like a camel. When the angel Samael [the creative sexual energies of the sign of Scorpio] tempted Adam to eat of the Tree of Knowledge of good and evil, he was riding on a camel-like serpent [a Gamal or a Gimel like a serpent within the spine, the Hebrew letter Vav]. We learned that whoever sees a camel in his dream was punished by death from above but was saved from it. It is all the same, which means that the camel and the serpent that delivered death to the world are the same thing. ―Zohar
The Zohar also explains how the Angel Samael is related to the power of the serpent in our spinal column, our ג Gimel or camel’s hump:
When Samael tempted Adam to eat of the fruit of the tree of good and evil, he descended from heaven riding on this camel-like serpent at that time, all the creatures saw his image and fled from him. ―Zohar
Let us unpack this passage. Astrologically, Samael governs Aries and Scorpio, relating to the head and to the sexual organs respectively. Samael is an angelic intelligence who works with the serpentine power Kundalini, rising from Scorpio, in sex, towards the brain, Aries. Adam is the head, and Eve, Chavah, is sex, as we’ve explained many times. The unification of the two is Iod Chavah, Jehovah, the Superman.
Therefore, we are tempted through sexuality, Eve, Chavah, and the brain, Adam, experiences the fruits of desire, the pleasures of fornication, through the animal spasm or orgasm. When this occurs, the serpentine power descends within the spine and Nephesh is fortified. Demons make that energy descend towards Klipoth from the Chakra Muladhara, forming the tail of Satan.
Because the power of Samael can elevate or destroy us, the Zohar often refers to this angel in a mixed way, as being demonic and heavenly. Right now, the Master Samael is risen, perfected. He was once fallen, but now he is resurrected. While Samael Aun Weor achieved perfection once more, the energy in us―known as Samael―is not. Therefore Samael, the serpent within our bodies, according to the Zohar, has tempted us and continues to tempt us. Let us not confuse the Master Samael with that serpentine power we carry in our sexual organs referred to as Samael, the sexual strength of divinity.
Always remember that we are Daleth, the poor man, an initiate seeking to receive the riches of the spirit, Gimel, the camel. But if we expel our seminal energies, we will be poor and without spirit.
As Proverbs 21:20 states:
There is treasure to be desired and oil (Shemen) in the dwelling of the wise; but a foolish man spendeth it up. ―Proverbs 21:20
The treasures of the spirit are in our semen, our י iod, sperm or ovum, hidden within the bottom of ג Gimel, the spine. But as I said, if we ejaculate the י iod from our bodies, from the bottom of the Hebrew letter ג Gimel, we become spiritually dead. Through fornication, our sexual energy, our י Iod, is expelled from the bottom of the Hebrew letter ג Gimel, leaving us spiritually destitute. Daleth, the terrestrial soul, then becomes separated from Gimel, the spiritual being or Innermost.
As the Zohar states:
We learned that whoever sees a camel in his dream was punished by [spiritual] death from above but was saved from it [when practicing transmutation]. It is all the same, which means that the camel and the serpent that delivered death to the world are the same thing. ―Zohar
Therefore, spiritual death occurs when we make the serpent descend towards the Klipoth, but saved when raising that power up the spine, our camel’s hump, through scientific chastity. The י iod above ג Gimel signifies chastity, and the י iod at the bottom expresses the possibility for fornication.
Regarding the psychology of this Hebrew letter, we have all heard Jesus teach, “It is easier for a camel to pass through the eye of a needle than for a rich man to enter into heaven.” Who is the rich man, in this case? I just stated that we are poor, poor in spirit, lacking development. However, all of us are rich with ego, self-sufficiency, pride, anger, etc. Therefore, we cannot enter heaven in this manner, because the ego is not compatible with heaven.
It is not by believing in anything, in anyone, that we will enter heaven, but becoming humble, like the Hebrew letter ד Daleth. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3). Remember that one must be poor in the spirit, not poor of spirit, lacking knowledge. As will be explained in the lecture on Arcanum 4: The Emperor, we must enter ד Daleth, the door, of initiation, through becoming humble. We must annihilate our ego and become poor in spirit, to recognize our misery, so that we can later ascend, as the Magician card indicates. We ascend only after descending into our own infernal worlds to work in sexual magic.
A camel, ג Gimel, the Innermost, is humble, and therefore can pass through the eye of a needle. Why a needle? A needle is used for sewing, and can symbolize the sewing and weaving of the solar bodies. We weave the solar bodies through sexual magic, through raising the creative energies up our spine, our camel’s hump. Not only is this significant, but the needle has an eye, which is the shape of a hidden י iod, a point, or dot; this signifies the power of Kether, divinity, the height of heights, the top of the Tree of Life. It is the power of divinity, the sperm or ovum in potentiality that becomes elongated and formed within our spinal medulla, becoming the letter ו Vav through alchemy. When an embryo forms, what we see is the spine, initially. This physically parallels how the energies of our iod, our energies, rises up and elongates, becoming a ו Vav, the spinal column. Our ו Vav, the spine, is hidden within the calligraphy of the Hebrew letter ג Gimel. It’s easy to see here that ג Gimel has a ו Vav, a spine, with three different י iods.
As we discussed the nature of Aleph in our first lecture, Aleph has three י iods, signifying the three primary forces. The Hebrew letter ג Gimel also represents, in its three י iods, the equilibrium of air, fire, and water, a direct reference to controlling the energies of the three brains. Remember that the mind is signified by א Aleph, the wind; the heart is signified by fire, ש Shin; and sexuality is represented by מ Mem, the waters of life.
The throne of the spirit is the spinal column, Gimel, whereby the power of Neshamah, the Kundalini or serpent power of Samael, works, but always against and upon Nephesh and Ruach. We must spiritualize ourselves through working with Neshamah in sexual magic, and to be resolved to endure the initiatic ordeals through using our Ruach over Nephesh, being guided by divinity.
Questions and Answers
Question: So would you say that Neshamah, I mean just because we're born into this, you know, we pretty much do everything wrong in these systems that we have and all that, that basically, we have Neshamah when we're born, because we are not born with sin, are we?
Instructor: Well Samael explains something interesting that a child is pure up until the ages of four to seven. So this is a blank slate. But the problem is that the egos of that child enter and manifest within that soul between four and seven years of age because that's when that child is developing what we call personality.
Question: But isn't that really just our society? If you have a child that is born in nature, and lives in accordance to nature, without all these kinds of institutions and constricts that make us Satanic, aren't they, can't they be Neshamah if they do not have all of these things thrown at them?
Instructor: One thing in Gnostic science and psychology, we talk about three influences upon a child. You have what's called the genotype, paratype, and phenotype. I may be mixing up the definitions of these, we do have genotype, which is karmic inheritance: our egos and defects that we created in past lives. So those are conditions and elements that we have to face eventually as becoming an adult.
But there are influences from environment, relating to paratype and phenotype, and being educated in a certain way to receive certain influences. So there is that component. And it's good if a child can have a very good upbringing, a good education, a respect for nature, especially within gnostic matrimonies, where couples know how to raise a child in accordance with these principles, so they're given extra help. But it doesn't really mean that that child will be perfect when they grow up because of karma, the ego. I've known certain missionaries in this tradition who have children and their children don't follow gnosis. So they may be brought up in a very good way, or hopefully a good way, with spiritual influences, but still a gorilla is a gorilla. You can take a gorilla to a dining hall in Paris and see what happens. We have that ego that's really strong, which develops, or better said, enters into us between the ages of four and seven.
Question: Getting back to numerology and astrotheology, So I've had my numbers done before. I'm a twenty (slash) two. Is it OK to have your numbers done? How do the gnostics feel about numerology, having your numbers done by someone?
Instructor: Personally, in terms of numbers, we always work with astral projection, so that we communicate directly with our Innermost, our Gedulah.
Audience: So you don't work with the whole name on the birth certificate, the time you are born...
Instructor: We do. There's a reference to that in the end of Tarot and Kabbalah called the Keynote of the day, or better said, the Keynote of one's name. There's certain numbers, certain meanings that you can associate with your name based on a certain formula at the end of that book. I do not remember that off the top of my head, but there's a way to add the numbers of your name in order to get an understanding of the certain tonality of your existence, your present existence. And it relates to one of the twenty two major arcana, which you can relate to yourself...
Audience: That's what she said. I didn't meant to cut you off. The woman that did this, I felt intuitively that she was authentic, that she seemed to be that way. She figured out my numbers based on my birth certificate, the time I was born, where I was born, and I came out to be a twenty (slash) two, which when I looked it up, a two (I'm definitely two); and then my other number, which was my karmic debt number was sixteen (slash) seven, and sixteen in the arcanum is very interesting: it's a building where it's falling...
Instructor: Fragility. It's a very difficult number, because it means failure. But here's the thing: if you want to escape failure, Arcanum 16 = 1 + 6 = 7: which is the Triumph, the war that you have the wage against your defects. So there's a way to escape that tonality of that influence, easily. But in terms of the arcana, we always seek to as a ד Daleth, a poor person, to enter the astral plane so we can refer directly to our Innermost, because we can receive, do readings like that in the physical plane, but I've always found it more resourceful to ask a master in the astral plane: "What do I need to do?" And they show you a number and a situation, and that way it's much more dynamic, it's more direct, it's coming from God. Therefore, you can be absolutely certain that what you're receiving is coming from divinity, and that is always really what we need.
Question: And that's just done through deep meditation?
Instructor: We meditate, we learn to astral travel.
Audience: Yeah, I haven't done that before, but I've never gotten back to that.
Instructor: Well we learn through practice and experience. But that's how your ד Daleth, we, the poor person, enter and unite with ג Gimel to form God, the perfect human being. So the heavenly man and the terrestrial man as St. Paul teaches are joined together, and we learn that science through dream yoga. We get advice in the astral plane, in the higher dimensions, about what we need to do.
Audience: Are there people here who do not have karmic debt, or do we all have karmic debt?
Instructor: This whole planet is... I do not know anyone who does not have certain debts, because you can say we are all cut from the same scissors.
Audience: It's a matter of degree, alright.
Instructor: Some people have life that's worse because they committed a lot of wrong action in the past, and that's why they're suffering a lot in this current time.
Audience: Yeah, I was going to say that as much as my karmic debt seems like it's a burden, I mean, I can't even imagine these people in third-world countries, what they're karmic debt is...
Instructor: Which if we study the Bhavachakra of Buddhism, it teaches that there are six classifications of human beings. You have the gods, the demigods, the humans, the hungry ghosts, the demons, and the animals. People in Buddhism think that refers to literal animals, demigods, in another plane of existence. There's a certain meaning to that, but there are many people in life who live like a demon, who live like an animal, who live like a hungry ghost, always trying to acquire more and get things. The myth of the hungry ghost is that they would try to drink and feed themselves but their mouth is only the size of a pin drop or pin needle. Interesting analogy there to [the eye of a needle where only a camel can pass]...
Question: It's more like gluttony?
Instructor: Not just gluttony, but also...
Audience: It's because they suffer...
Instructor: Trying to acquire satisfaction, and comfort, and security. So it can be material. And trying to have the security but not being able to get it. But then you have people who live like gods and demigods who have a lot of wealth, but they're always afraid that they are going to lose what they have. So that's why it's better to transcend that wheel of recurrence, repetition, cyclical behavior we call Samsara. Samsara literally means "cycling," return and recurrence, to come back to. You have to cut through that to cease behaving as a Nephesh, as an animal, because an animal, Nephesh, rotates in that wheel, the Bhavachakra. Good, bad. Yes, no. Success, failure, Victory, defeat.
Instructor: That's duality and we have go through the third path, which is equilibrium, which is the path of the Bodhisattva in Buddhism, to balance all those forces, to make Nephesh a Nephesh Chaiah, make it holy.
Any other final comments or questions?
Question: You said that the Empress relates to light?
Question: And to get that light you utilize the fire, there again, in the semen?
Instructor: Yes, because יְהִי אֹור וַֽיְהִי־אֹֽור Yehi Aur Va Yehi Aur. אֹֽור "Aur" means light, and you find אֹֽור Aur, light, hidden as a seed within the sexual organs. The Zohar teaches that in the opening of that scripture, how hidden in the fourth day of Genesis, "Let there be lights in the firmament of heaven," (Genesis 1:14) מְאֹרֹת Me'orot, you have the seed of that word, אֹֽור Aur, מְאֹרֹת Me'orot, אֹֽור Aur is light, which they say is a seed within a human being, which is of course the reference to the sexual matter. If you expel the אֹֽור Aur, the seed, you have left in those Hebrew letters, from מְאֹרֹת Me'orot, מות Mavet, which means "death" in Hebrew. We'll talk more about the Zohar later.
But you work with that seed through mantra. You say, "Let there be light!" You're praying, your mantralizing, vocalizing sacred sounds, and then "There was light!" "Let there be light!" God says. "And there was light." So when we talk about the Hebrew letter ו Vav, "and" is ו Vav, the spine. That's how you create light in your spinal column. יְהִי אֹור Yehi Aur, "Let there be light," וַֽיְהִי־אֹֽור Va Yehi Aur, "And there was light."
Audience: It almost seems like the light is, for anyone, whether you're rich or poor, it's difficult as it is just because of a million... our thoughts going on in our head, but it almost seems that what I'm gathering by coming here every week is just we really have to control our carnal pleasures, our temptations, and if you just do that, then the universe, or God, or Tao, or whatever will kind of lead you towards the right path. It's really about controlling oneself, not worrying about all these other outside, you know, politics and this and that, and family matters. It's all about having control, about governing oneself. If you just that, then you will lead to a better path.
Instructor: And that's why the Zohar states that one must engage with Torah day and night. Of course many Jews read this and they think this refers to reading the scripture, but the Zohar says that working with Torah is working with water, Mem, your energies. So God says, "Work with Torah day and night." Torah means law, the Tarot, the law. So if you want to work with the law, to receive help from divinity, and perform בראשית Bereshit, generation in yourself, work with your sexual energy. As soon as you do that, the angels say, "Let's help him."
Question: You're talking about meditation?
Instructor: And meditation too. But when you're working in chastity, that is how you get helped. That is the beginning. Because if you do not still the waters of sex, you can't control Nephesh.
Audience: I'm noticing that and it's not only not spilling the seed, it's not thinking about that...
Instructor: And that's why Nietzsche also talks about when people begin to become chaste, their lust, like an animal dog, he says in his book, a bitch, a female dog, follows them wherever they go. Lust looks through the eyes. Jesus said, "You've heard it said of old: you shall not commit adultery. But even if you look at another women with lust, with Nephesh, you've committed adultery with her in your heart."
So first step. abstain from fornication, and then the real work begins by analyzing your dreams, lustful dreams, and looking at the other sex, because that's the difficult part. It is easy to control the energies. Transmute, that's the beginning. But then you have the extirpate the roots of that problem, and that's why we have to meditate. Go into subconsciousness, the unconsciousness, infraconsciousness to work with the animal soul at that level.
And we get help from Neshamah who descends down in order to help us, which is symbolized by the play Romeo and Juliet. There's a part where Juliet, Geburah, Neshamah, the Divine Soul is trying to help her husband Romeo, Tiphereth. Tiphereth, Romeo gets exiled for having murdered Tybalt if you remember the play. Juliet is about to take a potion that is going to knock her unconscious and she fears taking it because she's afraid that she's going to wake up in the graveyard amongst the dead and the bones and the filth. Now of course this is a symbol of how Neshamah descends into our Klipoth, our hell, in order to help Romeo. And the of course the lovers are united through death.
People get very sappy and sentimental about the play. It's very powerful, but that's one level of meaning that people don't know, that there's another meaning there. Through mystical death of the ego, Nephesh, is how Geburah, Tiphereth, unite. But of course, she has to descend into that graveyard, and that is something we get help with, but only if we are chaste, because chastity is the key to open the door to initiation.
Question: Wasn't there a similarity there... where somebody went through the looking glass into the ground? Or what was it?...
Instructor: Alice in Wonderland.
Through the Looking Glass is a wonderful initiatic story, but also we have to descend down the rabbit hole to see how deep it goes.
Question: OK. Who went down the rabbit hole?
Instructor: Alice. She is the consciousness, the one who has to explore our Nephesh, which manifests as the Mad Hatter, the intellectual brain, which doesn't have any reason, it is a lunatic; the Queen of Hearts, which is the abuse of the emotional energy; and the motor-instinctive-sexual center represented by the White Rabbit.
Let us remember that the tarot were originally inscribed in stone. This is a symbolic as well as a literal statement given by Samael Aun Weor.
In the metaphorical level, we know that the stone refers specifically to Yesod, which is the creative sexual energy, the foundation of the Tree of Life in the Kabbalah. To provide a little more background on the nature of the tarot, I’d like to explain to you some little known reference within the Qur’an to the sacred arcana, the immortal laws of the eternal tarot, especially as it applies to the Divine Mother, the High Priestess, the second arcanum, the subject of our discussion today.
We mentioned previously that the tarot are within all religions, including Islam. The Qur’an speaks about the tarot in a veiled fashion. The tarot are expressed in the Qur’an in an implicit manner, but after our explanations, this knowledge will be explicit.
The Qur’an states in Surah 85, verses 13 to 22:
Truly it is He Who originates and brings back. And He is the Forgiving, the Loving, Possessor of the Throne, the Glorious, Doer of whatsoever He will. Hast thou heard tell of the hosts―Pharaoh and Thamud? Yet those who disbelieve are in denial. And God is behind them, All-Encompassing. Nay, it is a Glorious Qur'an, upon a Preserved Tablet. ―Al-Buraj: The Constellations
The preserved tablet is precisely the tarot, since this knowledge was written upon stone and is preserved by the solar initiates in the superior worlds.
The Sufi commentators explain how the preserved tablet is the origin of all scripture, the origin of all teaching, whether Judeo-Christian, Muslim, etc. This preserved tablet is precisely the stone of Yesod upon which the tarot are inscribed.
We mentioned previously that the twenty-two arcana of the sacred tarot are precisely the twenty-two Hebrew letters of the Torah in Kabbalah. As the third book of Enoch states:
Receive [Kabbel, the root word for Kabbalah] the twenty-two [Hebrew] letters of the oath [of Sexual Magic]. ―Third Book of Enoch
The word kabbel means to receive knowledge from divinity directly, through awakening consciousness. Likewise, Muhammad received al-Qur’an upon Mount Hira, or Jabal Nur, the “mountain of Light.” So he received, kabbel, the scripture, the law, the Qur’an, the Recitation, which signifies “to speak,” “to pronounce,” “to convey.”
Precisely the Qur’an, the Bible, the Bhagavad-Gita, the world scriptures, whether from east or west, originate from this preserved tablet, which certain Sufis stated is called the Mother of the Book, or the High Priestess, the Divine Mother of the tarot. Al-Qushayri explains that this Surah 85, verses 13 to 22, the reference to the Preserved Tablet, is explained with Surah 29 verse 49:
Nay, it is but clear signs in the breasts of those who have been given knowledge (Marifah in Arabic, gnosis in Greek, Da'ath in Hebrew) and none reject Our signs, save the wrongdoers. ―Qur'an 29:49
So what is this preserved tablet upon which the teachings of all traditions are founded? The tarot are principles, archetypes, forces, laws of nature, which need to be inscribed in our own stone, our body, wherein we find the cubic stone of Yesod, the sexual energy. It is precisely Yesod that provides genesis, which generates every scripture, which gives birth to every prophet. This is why Gabriel, the angel and power of the moon, Yesod, announces the birth of every great initiate, since it is through the lunar creative sexual force that one accomplishes the genesis of the soul.
We mentioned that the tarot can be presented in a deck, like the one we have available through Glorian Publishing. The tarot, however, are not limited to a deck, through a set of cards, because these laws are archetypes, experiences, blueprints for the creation of the soul, qualities of being, which are symbolized by the images of the cards. We do not find the real tarot within a physical deck, but in the higher dimensions, within the internal planes.
In the internal worlds, divinity uses this symbolic language, Kabbalah, to convey profound truths about our spiritual development, the dangers, the warnings, the inspirations. Therefore, we study Kabbalah to be well versed in communication with the inner Being, face to face, just as Moses received the twenty-two arcana or commandments of God upon Mount Sinai.
Some people say he received ten, but the truth is that he received twenty-two, in relation to the major arcana.
Similarly, Jesus received the Verb within the Jordan when baptized by John. Likewise, Muhammad the Qur’an, the Recitation, the pronunciation, the Word, from Gabriel, Jibril. The word Gabriel is alchemical and kabbalistic: Geburah-El. Gibur means “strength,” “severity,” or “justice,” relating to the sphere of Geburah on the Tree of Life. Ra is the solar divinity of Egypt, and El in Hebrew means God, spirit.
So what is this Gibur? The swastika, the cross in motion, the alchemical union of man and woman. From this cross of alchemy, the junction of the vertical phallus and the horizontal uterus, those energies, when conserved and never expelled, generate life; those forces enter into action, into movement, through breath, through spirit, through the Hebrew letter א Aleph or Arabic ا Alif. That spinning cross is precisely the Hebrew letter א Aleph that we spoke about previously.
When the wind, the prana, the breath, the creative energies of God, are in movement, they initiate and begin a new life. A prophet who proclaims the scriptures, who speaks, is using א Aleph, because he is initiating others into the teaching.
So when Muhammad received the Qur’an through distinct revelations, he precisely embodied its principles, its arcana, through the descent of those forces and their subsequent return up the spine through the path of initiation, symbolized by the Arabic ا Alif. ا Alif is a straight line, symbolizing the spine through which the prana, the creative energy, ascends. Every master, like Muhammad, works with the creative energy in the spine. The same with all prophets, since they are all children of the stone of Yesod, the preserved tablet, the Mother of the Book.
These arcana are inscribed upon a preserved tablet, which the esoteric Muslims or Sufis explain is a scripture that the angels, the masters, recite and study before the highest divinity, الله Allah. Every scripture in the world is based on a detailed understanding of the twenty-two arcana, which is a knowledge preserved and understood within the internal worlds.
The knowledge is internal; the tarot are internal. They are symbols of forces. For today’s lecture we are exploring the Mother of the Book, the second arcanum of the tarot: the High Priestess, the mother of the tarot, who is inside of us. Her law and laws must be inscribed within the temple of our body, heart, mind, and soul.
I delight to do thy will, O my God: yea, thy תֹורָתְ law [is] within my heart. ―Psalms 40:8
The Two Forms of Kabbalah
Remember that Kabbalah is dual in nature and that there are two forms of kabbalists. There are the intellectual kabbalists, and there are the intuitive kabbalists.
The intellectual kabbalists are sorcerers, black magicians, fornicators, those who do not conserve the sacred waters of God within the sexual act, who perform Black Sexual Magic or tantrism.
The intellectual kabbalists store a lot of scripture, knowledge, and teachings given by Moses, other Rabbis, etc., and yet they are exclusively limited to the intellect. That is all they know. They have a lot of book knowledge, lectures, teachings, etc., in the mind, but what distinguishes them is their lack of direct experience of what they have read. They have not verified the truths of divinity in those teachings.
Those intellectual kabbalists who fill the mind with that information know nothing of God, since they have not received, kabbel, kabbalah, the wisdom of divinity directly within the higher dimensions. Those who receive conscious knowledge, Da’ath, Marifah, gnosis, are intuitive kabbalists. They know what they have read about through meditation and astral travel.
So the Qur’an teaches us this principle very beautifully in relation to arcanum two:
He it is Who has sent down the Book upon thee; therein are signs [verses] determined; they are the Mother of the Book [the Tarot, the High Priestess], and others symbolic. As for those whose hearts are given to swerving, they follow that of it which is symbolic, seeking temptation and seeking its interpretation. And none know its interpretation save God and those firmly rooted in knowledge (marifah in Arabic, gnosis in Greek, Da'ath in Hebrew, the hidden sephirah on the Tree of Life, hidden within the throat whereby the verb is gestated, the power of the Tree of Knowledge). They say, "We believe in it: all is from our Lord." And none remember save those possessors of intellect. ―Al-Imran 7
The last phrase, “possessors of intellect,” is an inadequate translation. The original Arabic is ulu'l-al-bab, “possessors of kernels” or “seeds.” An intuitive kabbalist can see into the core of things, into their seed, their root nature. This is the nature of intuition, to perceive and interpret the experiences of divinity directly without the interference of the mind. We do so precisely working with the sexual seed, the seed of life. Intuitive kabbalists also see into and interpret the heart or core of any doctrine, any knowledge, any dimension, precisely since they develop the power of prophecy, founded upon Yesod.
But those kabbalists who only study the exterior aspect of things, the shells or appearances of phenomena, are exclusively intellectual. These people are superficial; they don’t see the insides of their teachings, whether of Judaism, Christianity, Islam, Buddhism, Hinduism, Gnosis, etc. We must learn to be profound, to learn to dive into the depths of any knowledge to extract its seed, its essence, through transmutation, meditation and direct experience.
Those who possess the shells, and not the seeds, are the black magicians, the intellectual kabbalists who dwell in the Klipoth, the world of shells. Klipoth in Hebrew means “shells.” A shell without a seed is empty of nourishment, of spiritual sustenance, of any genuine reality. The hell realms are empty of spiritual being.
In the infernal worlds, one can have knowledge, but only of the inferior aspect of things, through the shells of the ego. Every ego is a shell that traps consciousness in perdition, in the infradimensions, that we must learn to comprehend and transcend through the psychological work.
The Divine Mother, the High Priestess of the tarot, helps us to eliminate the shells of the ego so we can extract the seeds, the consciousness, the intuitive principles or arcana of the soul, to know the Tree of Life directly from experience. This is how we are liberated from suffering. Through this work of joyful perseverance, of comprehension and elimination of our defects, we create the music of the soul. Now you can comprehend the basis of Tchaikovsky’s famous “Nutcracker” Suite. You must crack the shells of the ego to develop the beauty and symphony of the consciousness.
In this manner you awaken consciousness in order to receive the knowledge of the superior worlds, synthesized through the twenty-two major arcana of the tarot. For as the Third Book of Enoch states:
Receive [kabbel, kabbalah] the  letters of the oath. ―Third Book of Enoch
With the first Arcanum, we learn to descend in order to re-ascend. We must enter Klipoth and comprehend all the shells that condition our understanding. With arcanum two we learn to work with the Divine Mother, the occult science that liberates:
Have you considered the [sexual] Fire that you kindle? Is it you who brought into being the Tree [of life] thereof, or is it We Who bring it into being? We made it a reminder and an enjoyment for the desert dwellers [anyone who traverses the wilderness of initiation, be’midbar, through working with debar, the word]. So glorify the Name of thy Lord, the Magnificent! I swear by the places where the stars descend [the Magician orders the soul to descend then to return / ascend with glory]. And truly it is a magnificent path, if you but knew. Truly it is a Noble Qur’an, in a Book concealed [the tarot, which have not been unveiled until recently]. None touch it, save those made pure [through chastity], a revelation from the Lord of the worlds. ―Al-Waqi’ah, the Event [56:71-80].
The Book Concealed is another name for the Preserved Tablet, the twenty-two major arcana that serve as the basis for every major religion, without exception. This knowledge of the tarot, the Book Concealed, hidden within the scriptures and the higher dimensions, was not made public until recent decades, through the writings of Samael Aun Weor. Remember that it was forbidden to teach alchemy in public during the era of Pisces. But now we are in the era of Aquarius, the water carrier, whereby the tarot is now being explained for the first time.
The Mother of the Book is the occult science, the Divine Mother Kundalini represented by the Second Arcanum, known as the sacred Cow or Heifer within the second Surah of the Qur’an, of which we will be discussing in detail today.
The Tree of Life and the Absolute
The number two is precisely the feminine, receptive or negative force that unfolds from the masculine, projective or positive force within the higher dimensions. This difference in forces from the higher planes manifests also within our physicality through the division of sexes.
The Father could not create life if it were not for the Mother. Man and wife cannot be priest and priestess of creation without each other. As above, so below.
We see here in this image the Tree of Life and a representation of man and woman with the image of the infinite, the holy eight, transposed over their bodies. Before speaking about the microcosmos, the human being, let us first discuss the macrocosmos, the universe at large.
The universe emerges because of the Divine Father and Divine Mother, who are unified and described in the kabbalah through the unmanifested, the אין סוף Ain Soph, which in Hebrew translates as the “Limitless.” In Kabbalah, our Ain Soph is our supra-atomic star, a primordial and eternal point of supra-divine, uncreated light that shines within the Absolute Abstract Space. Ain Soph is the essential root of our Being, the root of our existence, which is profound, unconditioned and limitless supra-divine happiness.
Ain Soph is referenced as the Star of בית לחם Bethlehem that guided the three magi towards the birthplace of Christ. ב Beth, as we are going to elaborate upon today, is the second Hebrew letter of Kabbalah, signifying a house, as well as wisdom. Bethlehem literally means “house of bread,” indicating that the light of Christ, the sphere of Chokmah, wisdom, is the solar energy manifested within the eucharist, the bread of wisdom that gives life to the soul. The house of wisdom is precisely the esoteric knowledge of the Second Arcanum, since through the power of the Divine Mother is how Christ is born in us. Our body is a manger or house in which the solar light of Christ can be born if we know how to practice this wisdom.
Let us discuss how לחם Lechem, this bread of wisdom first emerges into the universe. Christ, the light of divinity, first emerges from the Ain Soph as the Ain Soph Aur, the Limitless Light. This undifferentiated, uncreated light, to create the universe, first manifests as Kether, a י iod or point of light, the tenth Hebrew letter and tenth sephirah from the bottom to the top of the Tree of Life.
Remember that in the Magician card, Kether shows one side or aspect of his face. Kether is known in kabbalah as Arik Anpin, the Vast Countenance. This indicates that one part of him is knowable in this universe, through the Tree of Life. The other side of his face is obscured, hidden within the Absolute as the Unmanifested, the Ain Soph. Kether is the first manifestation of the uncreated light into the universe.
This light, manifested as Kether, unfolds into Chokmah, His Son. From Chokmah emerges Binah. Behold Father, Son, and Holy Spirit, to use Christian terms for the primordial forces of creation.
The main trinity represented in this graphic is composed of Kether, Chokmah, Binah, or Father, Son, and Holy Spirit, within the world of archetypes or splendors, Atziluth. This world in Kabbalah is a potential world, whereby the principles of divinity have not yet entered manifestation or creation. These forces constitute a unity in the world of archetypes, Atziluth, before these forces manifest as three in order to create life. Remember that within Kether is Chokmah and Binah. Within Chokmah is Kether and Binah. And within Binah is Kether and Chokmah. This unity is indivisible, but manifests in three ways. For the unity to create, it expresses itself as three, the number associated with genesis and creation.
Binah, the Holy Spirit, has a masculine and feminine aspect, known as Abba and Aima Elohim, Father and Mother, synthesized in the sacred name of this sephirah: Jehovah Elohim, which means gods and goddesses.
From the masculine aspect of Binah emerges the feminine aspect of divinity, the Divine Mother, and through their union in Da’ath, Briah, the world of creation, produce their Son, Chesed, the spirit.
For that light to create the Tree of Life in its totality, such a light must manifest through the power of Father-Mother in the world of Briah or Da’ath, the mysterious, alchemical tree of knowledge of good and evil, to create all things.
Before the logos can create, Father must unfold into Mother within Binah. Behold a second form of the holy trinity: father, mother, and son, which has its center of gravity in Binah and which is empowered through the mystical sphere of Da’ath. Da’ath is the kabbalistic world of Briah, the world of creation, wherein the sephiroth, the worlds of formation or Yetzirah, emerge.
When Binah unfolds himself into the divine feminine, they create through the science of Da’ath, to engender the spirit, Chesed. The world of Da’ath is the world of creation, Briah, in Kabbalah, whereby Osiris, the Father, and Isis, the Mother, join to create the Son, Horus.
In synthesis, all of this is contained and implied within the arcana. The Magician, unfolding into the High Priestess, forms the second arcanum of the tarot.
Be careful not to mix up the trinities: one tri-unity in the world of Atziluth, splendorous archetypes, and another in the world of Briah, creation. This is a deep teaching that requires intuition to comprehend fully and deeply.
Father, Mother, and Son create the Tree of Life, the lower sephiroth or world of Yetzirah, formation, and this light enters more dense forms of materiality, energy, and experience, down the Sephiroth or emanations of this diagram, until reaching the physical plane, Malkuth. Malkuth represents the world of matter and action, the fourth and final world of kabbalah: Assiah.
The light emerges from the Absolute, and forms the Tree of Life, so that our supra-atomic star, our Ain Soph, can acquire knowledge and understanding of its own divine happiness by returning that light (from below) back to Itself.
The Ain Soph of most people does not yet have comprehension, cognizance of its own happiness. Self-realization exists within the Ain Soph when the soul has performed the Great Work. An Ain Soph with cognizance of Itself is known as Ain Soph Paranishpanna. The word Paranishpanna signifies absolute cognizance of absolute happiness. But for this to occur, the disciple must return that light that is in Malkuth, their physical house, inward and up the Tree of Life, the different Sephiroth, through the work of the Divine Mother that we are explaining.
To return up the Tree of Life, back to our Ain Soph, we must become מלכים Malachim or מלכות Melachot, “kings” or “queens,” priests or priestesses, practical magicians who harness the forces of the physical body, Malkuth, our house, or Beth. This is to acquire wisdom and enlightenment of each Sephirah, each level of creation, until returning to our source, which is our origin.
Our Ain Soph is also a house, but empty, uninhabited, without realization. The Being is absolute happiness, yet lacks cognizance of this absolute happiness. It is an empty house. Our Ain Soph needs us to return, to reflect its own happiness through us so as to know Itself. It is uninhabited by the soul, the consciousness that can serve as a mirror for one’s supra-atomic star to perceive itself completely.
The Sufis refer to the Ain Soph with the separated Arabic letter ا Alif in the sacred name of God, الله Allah. This ا Alif is the nothingness, the sacred breath, the cosmic space, as well as the Ain Soph, which is why in Islam, no statues or images can be made of الله Allah, because no one can anthropomorphize space and the uncreated light. This Limitless space or uncreated light is precisely the kabbalistic Ain Soph.
The rest of the sacred name of God is Islam refers to the manifested expression of the light, the Tree of Life, signified by ل Lam, ل Lam, and ه Ha. The Arabic ل Lam or Hebrew ל Lamed refers to the tongue, to speech, to the manifested, creative Verb. The Arabic ه Ha or Hebrew ה Hei can also refer to the breath, but this specifically is in relation to the materialization of the cosmic breath into matter.
Therefore, recitation within Islam is so prominent, because it refers to the manifested expression of divine light from the unknowable cosmic space, the power of the creative verb. This cosmic space is called Mulaprakriti in Hinduism. It is the universal space of the Divine Mother, within whom is the bosom of the Universal Cosmic Common Eternal Father.
The Qur’an speaks of Prophet Muhammad’s night journey up the seven heavens or seven dimensions of the Tree of Life, towards the sacred house, the Ain Soph. We too must learn to perform Hajj, or pilgrimage to the sacred house, the Ain Soph, represented by the sacred Kaba, the stone of Mecca, which is obligatory for every Muslim or solar initiate to visit. This duty, hajj, represents the achievement of Self-realization or Ain Soph Paranishpanna.
The Prophet’s night journey, al-Miraj, is described in Surah 53: al-Najm, the Star:
By the star when it descends,
There is a limit how far the prophets and angels can go towards the heights, represented by the Lote Tree of the furthermost boundary, the Pass Not Ring cited by Blavatsky in her writings. Many initiates reach the Ain Soph, but further sacrifice is needed to enter the Ain, the Unmanifested Absolute.
To enter the bosom of the Cosmic Common Eternal Father, the Sacred Space, the Unmanifested Absolute or Ain, is very hard to achieve. However, before we can worry about that, we must unite with our own particular Ain Soph.
Regarding the path of self-realization, Ibn Arabi, a great Sufi Master, explained that only الله Allah, Ain Soph, our supra-atomic star, can comprehend Himself through the perfected soul.
From the Treatise on The One Alone, Kitab al-Ahadiyyah:
When one looks into a mirror one sees oneself. Whatever appears on you appears on the image in the mirror. When you look upon your image in the mirror, your image is looking upon you. Naturally the eye that looks at you from the mirror is your eye. Then, when the image in the mirror looks at you, is it not true that you are looking at yourself with your own eyes? If the name of the one who is looking in the mirror is Ahmad, and if the image in the mirror could speak and say, “I am Ahmad,” it would be telling the truth. Yet, as the image is reflecting, so would be the words. It would not be the image that calls itself Ahmad, but the one who is looking into the mirror.
If you want to understand what it means to reflect the light of the Ain Soph, you must develop your heart, Tiphereth, the beauty of the perfected soul.
The Qur’an also speaks about the Ain Soph as the house inhabited, meaning: an Ain Soph with realization, Ain Soph Paranishpanna:
In the Name of God, the Compassionate, the Merciful,
By climbing the mountain of initiation, we ascend the Tree of Life, towards higher and higher levels of Being, until finally uniting with the longed-for goal, the Ain Soph. Once we return to our Ain Soph, we have inhabited our house once again, our true home.
As Dorothy in The Wizard of Oz exclaimed, "There’s no place like home!" She of course represents our soul that has traveled the straight and narrow path, the yellow brick road of wisdom, gnosis, until reaching her true origin. She accomplishes this through the silver slippers, which are red in the film. The one who guides her in secret is Glinda, a reference to the science of the Divine Mother, who is the Good Witch of the North. The sacred mantra relating to the North is IAO, the sacred name of God in Latin, or Jehovah in Hebrew. Within the Divine Mother, signified by the mantra RAM-IO is the Divine Father, who is in secret.
Slippers represent the mysteries of Yesod in kabbalah, since this is how we genuinely walk the path of initiation. Silver relates to the science of Mercury, Hermes, his winged boots that allow him to ascend and descend throughout the entire Tree of Life at will. Once we work with the science of mercury and the Divine Mother, we acquire the capacity to leave our egotistical dreams behind and return to our spiritual house, Beth, the Ain Soph.
Duality, Genesis, and the Second Arcanum
Let us discuss the nature of the number two in relation to duality and the High Priestess of the Tarot. The sign of the infinite is the magical symbol of tantrism, sexual alchemy. The sign of the infinite unites all three of our psychological and physiological centers, what in gnostic psychology we call the three brains: the intellect, the emotions, and the sexual organs. These centers relate to Netzach, the mental body or mind, Hod, the emotional body or heart, and Yesod, the vital body intimately related with the energies of the sexual organs.
These three vehicles relate to what we call our three brains within our physicality. Let us remember that the Tree of Life is this map of divinity and ourselves. To talk about the Divine Mother, the feminine aspect of God, we must remember that this Tree of Life manifests, emerges, because of the first card of the tarot. The Magician initiates, creates, begins, but to do so, he unfolds into his divine spouse, Devi Kundalini.
Man and woman, with their three brains united through the sexual act, can work to return inward and upward back to their own atomic star.
If you take the two signs of the holy eight from both man and woman and cross them, one horizontal and the other vertical, you form a famous symbol of Buddhism, the dorje, a tantric representation of sexual union, the vertical phallus with the horizontal uterus. The bell in Tibetan Buddhism represents the feminine sexual organs, the yoni. Both bell and dorje form the foundation of all spiritual realization, or Ain Soph Paranishpanna.
The science of the Second Arcanum is the path of sexuality, the Divine Mother Kundalini, who sleeps in the chakra Muladhara coiled three and a half times within this center, awaiting the moment of its awakening through sexual alchemy, white tantrism between husband and wife. Just as man and woman can create a physical child through sex, likewise we create the perfected soul through sexual union with the conservation and sublimation of the seminal matter into divine, Christic energy.
If we want to return to our own particular unity, the Ain Soph, we must work with the duality, man and woman. Ain Soph is a perfect unity, whose light unfolds into a duality and also a trinity to produce the creation of the universe. If we want to return to our origin, we must work in the perfect matrimony, because to create spiritually, we need our sexual compliment, through a member of the opposite sex. Both masculine and feminine polarities are required for creation, both of a physical child as well as the soul.
Description and Explanation of the Second Card of the Tarot
The most notable feature of this glyph, besides the feminine figure seated in contemplation, are the two columns of the temple, which in Masonry remind us of Jakin and Boaz, the white and black pillars. Jakin is masculine, Boaz is feminine. The pillars are reversed in this image in order to demonstrate that the Popess of the Tarot, the High Priestess, is looking out from within the temple, and that we, as disciples, are viewing her from the inside of the temple looking out. This is because Jakin, the white pillar of mercy, is the right hand pillar of the Tree of Life, consisting of Chokmah, Chesed, and Netzach, whereas Boaz, the black pillar of severity, is the left hand pillar of the Tree of Life, consisting of Binah, Geburah, and Hod. Notice also that the pillars Jakin and Boaz are in the waters, the bottom third of the card.
The Divine Mother is the force that reconciliates, who sits within the middle of the temple, emphasizing to us the spinal medulla in our body, wherein She rises through the alchemical science. She manifests in the middle pillar through our works, the middle pillar consisting of Kether, Da’ath, Tiphereth, Yesod, and Malkuth.
What do these two columns symbolize for us? Jakin represents the man, mercy. Boaz represents the woman, severity. These two columns support the temple of every mystery. Notice that with the image of this temple’s pillars there are four sections each, representing for us the four lower bodies of the human being, the lower four vehicles of the consciousness. Those four lower bodies are described in the Tree of Life as Malkuth, the physical body, Yesod, the vital body, Hod, the astral or emotional body, and Netzach, the mind or mental body.
These two pillars must have space between them, as Samael Aun Weor emphasizes in his books, as well as the poet Kahlil Gibran, who explains the nature of these two pillars very beautifully in a work known as The Prophet. I’d like to relate to you a poem from this text, to emphasize how man and woman balance each other in their relationship. They must not be too close with sentimentalism and attachment, nor too far apart with distance, self-importance, coldness, etc. They must find balance within each other and themselves. The masculine, projective force finds his equilibrium and harmony through the receptive force, and vice versa.
Here is the poem with some minor exegeses, commentary or explanation between the lines, since Kahlil Gibran teaches kabbalah and alchemy in a veiled form.
You were born together, and together you shall be forevermore.
Husband and wife must find their equilibrium in their matrimony on a physical, sexual, emotional, mental, and volitional level [volition relating to will] or there will be imbalance and unhappiness.
In the Magician card, the Priest was standing. But with the High Priestess, she is sitting. Her posture signifies the feminine aspect of divinity, which is receptive, passive, nurturing.
She holds an open book, the Preserved Tablet, which is the kabbalah, the mystical science at the heart of all religions. Here we literally see the Mother of the Book, the Divine Mother or feminine aspect of divinity, who is eluded to in the Qur’an.
She has an Tao cross, of Venus, upon Her breast, indicating that She carries the milk of wisdom, spiritual sustenance, the nourishment for the soul. She is the kabbalistic Shekinah, the exiled power of Israel that can liberate and reconcile the true Jews, the intuitive kabbalists, with heaven, the divine. From Her breast is the milk of real knowledge, which is experiential. It’s what we verify. It’s what we know from facts. That sustenance that She gives to Her son or daughter emerges within us as a result of meditation, when we are face to face with our Divine Mother, speaking to Her, receiving the insights and symbols of dreams from Her directly. That’s how we nourish our soul.
Milk, as wisdom, is a substance that resembles semen within man or woman, the seminal matter. The milk also represents the divine virtues we create through learning to transmute our sexual energies, transforming the base material or semen into the light of enlightened consciousness. This is accomplished through Venus, the goddess of love.
Venus-Aphrodite is the beauty of our Divine Mother manifest in our hearts, Tiphereth. She provides beauty to the soul itself when we learn to work with Her intimately, cognizantly. Tiphereth, our human soul, or human consciousness or willpower, astrologically relates to both Venus and the Sun. The secret mantra of Tiphereth in kabbalah is Eloah va Da’ath Iod Hei Vau Hei, "Goddess of knowledge, Jehovah."
Who is this goddess of knowledge that resides in our heart temple? Our Divine Mother, the Popess or High Priestess of the Tarot. She enters and manifests in our heart through sexual magic, white tantrism, the science of alchemy with its sacred mantras.
Upon Her head is a serpent, indicating how She has raised that power of the serpent within us, to the mind, and that this feminine figure is a master.
She has a veil over Her face, referring to the veil of Isis. This means that the genuine mysteries of God can only be known through meditation, that we must tear the veil through alchemy, meditation, and the death of our desires, our defects, our ego.
Beethoven had an image of the Divine Mother, the divine feminine, above his desk where he would compose. Upon this painting was inscribed, in his own hand, the hermetic axiom of the Goddess Neith, the Egyptian Divine Mother, from the temple of this female divinity from ancient times: “I am all that was, is, and shall be, and no mortal hath lifted My veil.” So Beethoven was a Freemason, who knew this knowledge very well and depicted the tarot in his music, in accordance with his nine completed symphonies and the nine heavens or Sephiroth above Malkuth, whereby he slowly unveiled the mysteries of Isis in his compositions, for those who hath an ear to ear what the spirit saith unto the churches, the chakras of Revelation.
The veil of Isis can only be lifted through purification of our psyche. Sanctification and purity are the two essential requirements for knowing and experiencing the mysteries of the High Priestess of the Tarot. Sanctification signifies the death of the ego, through daily meditation. To purify means to be chaste, to not waste the sexual energy, to not expel it. To expel that energy is to be expelled from the temple of the Divine Mother, because the power of the Divine Mother is chastity, sexual purity.
Upon Her head are the horns of the bull Apis, which relates to the Holy Spirit. The Holy Spirit, Jehovah Elohim in kabbalah, is masculine and feminine, signified by the masculine-feminine suffix of the word Elohim. El is masculine. Eloah is feminine. Iod Mem, im, is the masculine plural ending of the word Elohim, which means “gods and goddesses.”
The Divine Mother Kundalini Shakti is the feminine aspect of the Holy Spirit, the spouse of Shiva. The masculine aspect of the Holy Spirit, Shiva, is also known as Abba Elohim, and the feminine is Aima Elohim. Abba means “father,” as in Christ’s prayer before his Passion, “Abba, father, if it be possible, pass this cup of bitterness from me, but not my will, but Thine be done” (Matthew 26:39). The cup is a symbol of the yoni, the feminine sexual organs, the path of the Divine Mother, which is painful to the mind and ego, because through the alchemical work our desires must die. Aima means “mother,” and is signified by the holy grail, the cup of the mysteries, wherein is contained the milk or manna of wisdom.
The unification of Abba and Aima Elohim, implied through the unity of the first and second arcana of the tarot, produces the third arcanum: the Empress or Christified soul, the perfected consciousness, the topic of our next lecture.
The Divine Mother has always been represented by the feminine cow in many faiths. Milk, as referenced in the second arcanum, is an element abundant in cows, which we find represented in Hinduism by Krishna, the cowherd, a symbol of Christ nourishing himself through the seminal energies. We likewise find reference to the Divine Mother in the longest surah of the Qur’an, al-Baqarah, the Heifer or Cow.
This surah mentions how the powers of the sacred cow, the Divine Mother, can resuscitate the dead. This is a symbol of how the alchemical wisdom can bring those who are spiritually dead, filled with ego, back into spiritual life. In this passage, Moses is speaking before the unbelieving people of Israel and the need to slaughter a cow to achieve redemption. This does not make much sense literally, but if you understand that the cow represents the science of the Divine Mother, the real meaning is clear.
The solar initiates must, of course, slaughter the animal ego, to be reborn spiritually. This is represented by the slaughtering of the cow in al-Baqarah, which is the second surah of the Qur’an, directly referencing the mysteries of Arcanum 2:
And [recall] when Moses said to his people, "Indeed, Allah commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allah from being among the ignorant."
"The cow" in Spanish is La Baca. Spell La Baca backwards and you spell kabbalah, the teachings of the cow, the mystical science of Judaism and of Shekinah, the Mother of the Book.
La Baca can also refer to the Kaba, the sacred stone of the Muslims, which represents for us the mysteries of the stone of Yesod, the creative sexual energy.
Baqa literally means "subsistence" in Arabic. To have spiritual substance, to subsist within the Being, to self-realize the Being, we must first work with what the Sufis denominate as fana, which means "annihilation." To be in the Being, you must first die as an ego.
Regarding the horns of the bull, horns have dualistic significance in esotericism. They can refer to our egotism, our own satanic qualities, our animality. Horns in the positive sense can be represented by the horns of light, representing levels of self-realization within the Being. These horns of light were seen radiating from the head of Moses as he descended Mount Sinai, after he received the ten commandments from above. Michelangelo chiseled a statue of Moses to represent the horns of light, of wisdom, obtained by any solar initiate who completes the Mountain of Resurrection.
We too must chisel the stone of Yesod, our sexual energies, with willpower and intelligence, to provide perfect cubic shape, to serve as the foundation of our inner temple, as represented by the Second Arcanum. We must ensure that the power of the two pillars, within the waters of the card, must be perfected. All four levels of each pillar must be perfected, signifying the purification of the physical, vital, astral, and mental bodies, the lower quaternary of kabbalah or the four bodies of sin.
We accomplish this work through the hammer of willpower and the chisel of imagination, of intelligence and wisdom, to give shape to the soul. With the first arcanum of the tarot, we work with the hammer of willpower, concentration, the Magician. We initiate and begin this work. We direct our willpower in the spiritual endeavor. The second arcanum of the tarot is intelligence, imagination, the chisel of understanding by which we focus our willpower so as to give shape to our stone.
The Divine Mother is the force of imagination itself, the capacity to perceive non-physical, psychic, or spiritual imagery within meditation and the higher planes. Imagination simply is the ability to perceive images in the mind’s eye, whether voluntarily or involuntarily.
Imagination can also be dualistic, either conscious, unconditioned, free and clear of subjectivity, or it can be mechanical, negative, conditioned or egotistical.
Fantasy, daydreams, mental projections, are precisely negative imagination, conditioned perception. We typically experience negative imagination, fantasy, on a day to day, moment by moment basis. This is egotistical. We are hypnotized by our minds, imagining what we would have liked to say to that person who cut us off on the street during our drive to work, visualizing what we would have said if we could have pulled up to the side of the person, what revenge we can get, gratifying our anger, etc. We get lost in associative thinking, daydreaming about our family or co-workers and not paying attention to where we are at or what we are doing. This is all mechanical, subjective, negative, and constitutes, for most people, the daily state of affairs.
Conscious imagination is the ability to visualize during meditation any object we have decided to concentrate upon, such as a statue, a candle, a mandala, a stone. We concentrate on the object with our entire attention, never losing our attention focused on the object of our practice, and thereafter imagine it in our mind, our consciousness. We learn to see with our imagination the qualities of the image with perfect clarity, color, and accuracy. This of course develops through daily discipline.
Willpower, the Magician, helps us to concentrate on a specific task. Imagination, the High Priestess, grants us the capacity to perceive what we are doing. Together you achieve comprehension, the third arcanum, the perfected soul.
The serpent biting its tail in the card can represent the moon, the lunar, feminine forces, but also the ouroboros, a middle eastern symbol of eternity and how the Divine Mother Kundalini serpent must swallow the soul. We must be swallowed by the serpent to become purified, so that our conscious imagination can be perfected. This is paralleled by Jonah being swallowed by the whale, since Jonah literally means "dove" in Hebrew, a symbol of chastity and the Holy Spirit.
As described in The Perfect Matrimony, we must raise the serpent of Kundalini up the seven lower bodies of the Tree of Life: Malkuth, Yesod, Hod, Netzach, Tiphereth, Geburah, and Chesed, which are the physical, vital, astral, mental, causal, buddhic, and Atmic bodies. After raising the serpent up each body, we obtain an initiation of Major Mysteries, which are seven in total.
The serpent in this card is also a moon, which has profound significance, because the moon relates to the ego, to defects and desires. This is where we get the word lunatic, someone who is influenced by the moon, by violence, hatred, mechanical forces in nature. The moon is the ego, sorrow, sentimentalism, pain and suffering.
Our habits are one hundred percent lunar, mechanical, habitual, petrified in our psyche and body. We must go against mechanical, lunar behaviors to acquire solar intelligence, the powers of the Being. The moon is mechanical imagination, truly identified as fantasy, whereas the resplendence of the sun is the perfection of conscious imagination.
There is also a positive aspect of the moon, which is the Divine Mother Kundalini, but She has nothing to do with our inverted, negative desires, the inferior aspect of the moon known as Lilith and Nahemah. Devi Kundalini is the power that can liberate us from the inferior influences of the moon, the mind, from the demons or egos of Lilith and Nahemah, which are two lunar aspects of degenerated psychologies.
The serpent that ascends within the spine, to victoriously swallow the soul, is the Divine Mother Kundalini. The negative, devolving, degenerative and fallen serpent, the serpent of temptation that leads one into the infradimensions, into the hell realms, is the Kundabuffer, the tail of demons, which descends from the coccyx through lust and fornication.
The fiery seraphim or serpents bit the Israelites in the desert as a result of their transgression and disobedience to Jehovah. These fiery serpents that punish the soul are inverted sexual fires of the Kundabuffer, the forces of the ego, the fiery elements of lust and sexual desire. But to be healed of their degeneration, their perversity, to redeem their soul from the ego, the Israelites looked upon the serpent of brass of Moshe, Moses.
Brass is an alchemical symbol, the union of the metals tin and copper, representing man and woman. Through the fires of sexuality, of love, those metals fuse and produce the serpent of brass, the Kundalini, that rises within the spines of the initiates, husband and wife.
This is how the moon is gradually transmuted, transformed into a sun.
As described in the Qur’an, Muhammad performed the miracle of cleaving the moon in half, which people, of course, interpret literally. However, when you know kabbalah and alchemy, you see that any couple working in the perfect matrimony can cleave the lunar ego in half, to comprehend and annihilate it completely. This is a symbol of overcoming lunar mechanicity in order to be a solar adept through the power of the Divine Mother.
The sign of Cancer reigns in this card, which astrologically relates to the powers of the moon, Yesod, vitality, conception, and reproduction, which are regulated by the cycles of the physical moon. Menstruation and feminine sexual cycles are deeply related to the lunar phases, alongside the fluctuation and tides of the seas. The second arcanum of the tarot therefore relates to Cancer because it is a water sign, a moon sign. The sexual energies relate to the moon. The white moon is the Divine Mother. The black moon is Lilith, demonism, degeneration.
Those who abuse the waters of sexuality end up developing incurable diseases such as Cancer, which is intimately related with such a sickness.
The sign of Cancer is the sign of the scarab in Egyptian terminology. This insect is said to be immortal because it constantly regenerates itself and creates new bodies, which break away from old shells. This is a symbol of the regenerative faculties of sexual alchemy, for the soul learns to break free from the shells, Klipoth in Hebrew, the ego.
The symbol of Islam is a crescent moon with the star of Venus, indicating that we must work with the powers of Yesod, the lunar influence, through Venus, the star of love, the Divine Mother.
As we mentioned previously, the supreme mantra of sexual magic is the Latin I.A.O., Ignis, Aqua, Origo, or fire, water, and spirit. These principles are represented by the three mother letters of kabbalah: א Aleph [air], ש Shin [fire], and מ Mem [water]. The sound of the air or breath can be represented by an "h," the letter ה Hei. ה Hei, ש Shin and מ Mem spell השם Hashem, signifying "the Name." Spell Hashem backwards and you spell משה Moshe, Moses.
Moses is our willpower, our inner magician, who can raise the serpentine power up our spine through the merits and qualifications of the heart. By learning to control the air [mind], fire [emotions], and sexual organs [water], we give birth through the womb of ה Hei, the Divine Mother, to the solar bodies of esoterism.
You can also use the Hebrew י Iod, ה Hei, ו Vau for I.A.O. The sacred name of God in Judaism is יהוה Jehovah, Iod-Hei-Vau-Hei. י Iod is the man, ה Hei is the woman. ו Vav is the phallus, ה Hei is the uterus.
So you can see that the alchemical science of Hei, the Divine Mother, is absolutely sexual.
The Significance of the Hebrew Letter Beth
Now we are going to talk about the Hebrew letter Beth and the profound meanings thereof.
We’ve included in this slide an image of the Hebrew letter Beth with Krishna, who is the cowherd, alongside the sacred Ka’ba in the Middle East. Beth simply represents a house, and its calligraphy represents the two columns of the temple that we discussed.
Beth is also hidden in the Arabic tongue as Bayt Allah, "House of God," a reference to the Ka’ba or cubic stone of Yesod within Surah 22, verse 26 of the Qur’an:
And mention, O Muhammad, when We designated for Abraham the site of the House, saying, "Do not associate anything with Me and purify My House for those who perform Tawaf [circumambulations or circling around the Kaaba] and those who stand in prayer and those who bow and prostrate." ―Qur'an 22:26
What is the house of God? We can say it consists of the solar vehicles that we create through alchemy. We talked previously about creating the soul, vehicles within the higher dimensions wherein we can manifest the light of God, principally through the solar astral / emotional body, solar mental body, and solar causal body or body of willpower. Beth or the solar vehicles are the Merkabah that took Ezekiel up to the heavens.
Notice that the letter ב Beth is composed of three ו Vavs. The letter ו Vav is a straight line, signifying a spinal medulla. Three lines means three spines, signifying the three solar vehicles we must create in alchemy: solar astral, solar mental, and solar causal bodies.
Muslim circumambulate, circle around the sacred Kaaba in Mecca, seven times. This implies the work of raising the sacred fire of Kundalini up the spinal medullas of the seven lower Sephiroth of the Tree of Life, precisely through working with the House of God, the mysteries of alchemy, Allah-khemia, or Yesod.
Al-Baqarah, the second arcanum or surah of the Qur’an, is the longest in that scripture. As we mentioned earlier, the second arcanum relates to the sacred cow, the Divine Mother who grants resurrection and life to the soul that has died to the ego.
Krishna is the Hindu form of Christ, the logos, the divine, represented as a cowherd. There is a profound relationship between Krishna and the cow, Christ and the Divine Mother Cow, Baqarah. These aspects of divinity work together within us, especially in the advanced stages of the path.
There are many other interesting kabbalistic words that begin with the Hebrew letter Beth, all which point towards the significance of generating and developing the soul: Beth-El, “House of God,” Bethesda: "house of mercy,” Bathsheba: "daughter of the seven," or seven bodies of the Tree of Life, Beth Din: tribunal of justice, religion, or karma, which exists in the higher dimensions, and Elisabeth, pronounced El-Isis-A-Beth, El signifying God, Isis the Divine Mother, and Beth the consciousness. Elizabeth was the mother of John, the sacred Verb, or IEOUAMS, the seven vowels hidden in the name Johannes; and Bethlehem, “House of Bread,” we discussed already.
Beth and the Zohar
The heavenly Jerusalem in the Book of Revelations, as we see in this final graphic, represents the perfected soul, a house or city built in a cubic shape, representative of Yesod in Kabbalah. The jewels beneath the heavenly house or city, Beth, are the virtues of the soul that are generated through meditation and alchemy.
Beth in Hebrew and Arabic refers to the house of divinity, the heavenly Jerusalem, the solar bodies. However, Beth can also reference the sexual glands wherein are housed the creative sexual energies of genesis, the creation of the soul or solar vehicles.
This creation of the solar bodies is the mystery of Genesis, generation. The creation of the soul is known as בְּרֵאשִׁית Bereshit in kabbalah. Notice that בְּרֵאשִׁית Bereshit begins with Beth, the letter of wisdom.
Our body is a house with the energies of spiritual realization in a potential state. The mysteries of the second arcanum are hidden in the Hebrew acrostic Bereshit, or: (Bereshit Bara Elohim At Ha-Shamayim Vey-At Ha'aretz): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָֽרֶץ׃ "In the beginning, Elohim created the heavens and the earth."
The Zohar explains that "In the beginning" should be read as "In wisdom, Elohim created." Beth represents the house of wisdom from which all spiritual creation emerges.
What wisdom does the Zohar reference in relation to the creation of the universe? The wisdom of the Divine Mother, the science of alchemy: to retain the sexual energies of tantrism and to never spill them. All of this is hidden in the Zohar’s teaching about the word בְּרֵאשִׁית Bereshit, which discusses how through raising the creative energy from the sexual glands to our brain within sexual alchemy, we can create the soul. All of this is accomplished through chiseling and perfecting the heavenly house or city of peace, Jerusalem, the cubic stone of the masons:
זהר Zohar, Radiance! Mystery! בְּרֵאשִׁית Bereshit, In the beginning, first of all. אהיה Ehyeh, I will be (Exodus 3:14), a sacred name engraved in its sides [more specifically, on the sides of the cubic stone]; אלהים (Elohim), God, engraved in the crown. ―Zohar
We spoke about the Magician, Kether, whose sacred name of in Kabbalah is אהיה אשר אהיה, Eheyeh Asher Eheyeh, "I will be what I become, " or commonly translated as "I Am Who I Am. "
Eheyeh, I will be, is written on the sides of the cubic stone of Yesod, indicating the two energetic channels Ida and Pingala, since we enact the force of becoming, of transformation, through working with the caduceus of Mercury, as we explained previously in our first lecture in this course.
Elohim is written on the crown of the cubic stone of Yesod, since when the sacred fires rise from sex to the brain, when the Kundalini reaches the pineal gland, the Divine Mother below unites with the Divine Father, the Holy Spirit or Jehovah Elohim, above.
אשר (Asher), Who—a hidden, treasured palace, beginning mystery of רֵאשִׁית (reshit). ―Zohar
Asher is the Holy Spirit who puts into activity the creative principles of the Divine Mother in sex. This is the mystery of beginning, רֵאשִׁית reshit.
אשר (Asher)— רֹאש (rosh), head, emerging from רֵאשִׁית (reshit). ―Zohar
Rosh and Asher have the same Hebrew letters, but in different order. This signifies that the power of the Holy Spirit, Asher, Who, must rise from the sexual glands to the brain, to unite in the head, to form רֵאשִׁית "reshit," the beginning of genesis.
When afterward point and palace were arrayed as one, then בְּרֵאשִׁית Bereshit comprised supernal רֵאשִׁית (reshit) in wisdom. ―Zohar
What is the point and the palace? The point is a י Iod, the tenth letter of Kabbalah, referring to Kether and the creative sexual energy within the point, the sperm or ovum.
The palace is the feminine sexual organs of Beth, the house of God. Obviously, by combining the sperm with the ovum one creates a physical child, but in alchemy, the י iod is conserved and the solar house is built within oneself. This is how one creates in the beginning with wisdom, signified by the Hebrew letter Beth. Or as the Zohar more accurately translates the opening of Genesis, "In wisdom, Elohim created."
Afterward the color of the palace transformed and it was called בַּיִת (bayit), house, while the supernal point (the energy of the semen or ovum transmuted) was called רֹאש (rosh) [since one transmutes the energies of one’s house, one’s Beth or sexual organs, to the brain, the head], merging in one another through the mystery of בְּרֵאשִׁית Bereshit, when all was as one in one entirety, before the house [beth] was inhabited [by the Logos, the Being]. ―Zohar
You see that the sexual organs is our house, our Beth, wherein resides the creative energies? The word for house is בַּיִת (bayit). Combine that with רֹאש (rosh), the head, you spell בְּרֵאשִׁית Bereshit.
Through the alchemical science of transmutation, the Divine Mother raises the energies from our sexual glands of our Beth, sexual glands, to our Rosh, our head, to spell "In the beginning."
Once it was sown, arraying habitation [when the solar bodies are created in alchemy], it was called אלהים (Elohim)—hidden, concealed. ―Zohar
אל El is God, masculine. אלה Eloah is Goddess, feminine, ים Iod Mem is masculine plural. Therefore, when man and wife unite sexually, they form a terribly divine god and goddess, אלהים (Elohim). In this way the house of the soul is created, "arraying habitation," to be filled by the incarnation of the Being. But all of this is "hidden, concealed," because one practices alchemy in secret and because the solar bodies remain hidden within oneself except to the sight of the spirit. So behold the mysteries of creating the solar bodies within Genesis and the Zohar!
To receive the bread of wisdom, the Word, the Qur’an, the recitation, the Verb, we must build our solar vehicles; we must create a house in which the Being can manifest and inhabit. Through alchemy, the sexual act, in which the semen is conserved, transmuted, we give birth to the solar vehicles. We raise the Kundalini up the spinal medullae of these lower vehicles of the Tree of Life: the physical, vital, astral, mental, volitional or causal, buddhic /conscious, and atmic / spiritual bodies. These are vehicles of materiality that exist in higher dimensions. We must raise the Kundalini up each of these vehicles, which in us are lunar, so as to create superior bodies that can transmit the light of divinity within us.
Nature gave us vehicles in order to exist in this physical plane and in the world of dreams, what is commonly called manasa rupa, mind-body, and kama rupa, body of desires, the lunar mental and lunar astral bodies. The lunar bodies are the vehicle of the ego and are controlled by the mechanical forces of nature. As we’ve discussed many times throughout our lectures, we must free ourselves from the lunar influence in order to become solar initiates, beings who are not controlled by the demonic forces of the inferior worlds, the lunar worlds, the Klipoth.
Those beings who follow the lunar path of black magic also are swallowed by the serpent, because the Divine Mother in hell, as the Kundabuffer, swallows her own children, with a lot of pain, to help disintegrate the ego in those regions. This is the path of spiritual failures.
But when we raise the kundalini in the perfect matrimony, we are also swallowed by the serpent, but in a positive way, in a revolutionary and Christic way. In the solar path, we acquire knowledge of ourselves. In the lunar path of the devolving serpent, we do not.
If we do not free ourselves from the lunar vehicles by creating the solar vehicles, and thereafter disintegrating the totality of the ego, we will be swallowed by the moon, the lunar serpent, within the infernal worlds.
So to escape that fate, we must create a house for God. We need to build the solar house in which the Being can live, because if the Being were to try to enter within us without solar vehicles, we would be annihilated. That is how powerful the vibration of the Being is.
We cannot incarnate God now precisely because our psychological house is in disorder. We all possess many defects. Each defect is autonomous and in conflict with the others. There is no order within the mind as Gurdjieff and Ouspensky taught in the Fourth Way school. Our house is filled with many people, many minds with their own thoughts, agendas, and preoccupations. As the gospels state:
My house (the physical body) shall be called the house of prayer; but ye have made it a den of thieves. ―Matthew 21: 13
I remember when I was meditating on retreat, I fell asleep with my back to the floor, since I was performing the Viparita Karani Mudra from the sacred rites of rejuvenation. In the experience, in the astral plane, I found myself flying towards a house, holding the hand of my physical mother. I felt excited and urgent, to show my mother the contents of my home. As I peered through the window, I saw crowds of kids and people, listening to very loud music, getting drunk, cursing and screaming a lot of obscenities, pushing into each other so hard that the walls were shaking like they were going to break. It was such riot and disorder that I knew I had to go back. I thought to myself with horror, “I’m not going to bring my mother in here. This is nuts!” Thereafter I woke up, returned to my body.
I realized afterward that the house in the experience was my mind, my Beth, and all those people in the house were my own egos, defects, and desires. I wanted to bring my own Divine Mother into that house, but realized I cannot when it is filled with such disorder. I must clean my house first, psychologically speaking.
This also reminds me of another experience where I invoked the Master Samael Aun Weor near the side of a road in the astral plane. He came down as a lightning bolt, which terrified me tremendously. You know the power of a lightning bolt, when it strikes near you? Well this was more powerful, because the Being, the solar divinities, are overwhelming, terrifying, infinite. He spoke to me one sentence, with a lot of severity, “Your house is a mess!” He was indicating that I need to clean my house up of ego, to comprehend and annihilate the ego. That was it. I returned to my body, very humbled.
So you see, in order for Christ to enter you, you must clean your house first of disorder, since that lightning bolt cannot enter within you without solar vehicles, and to create the solar vehicles, you must practice the perfect matrimony and work hard in the disintegration of your defects. Otherwise when Christ emerges as Samael Aun Weor did in the experience, you will be annihilated.
Christ spoke in parables about the Hebrew letter Beth and the need to construct a solar house, the solar vehicles, through the path of initiation and resurrection:
We heard him (the Solar Christ) say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.” ―Mark 14:58.
If the ego does not die completely, we cannot obtain absolute perfection and resurrection, when our physical body shall die and we shall resurrect within the Being, to be fully united with divinity.
We must learn to build our house upon the rock of Yesod, to create our solar vehicles through the perfect matrimony, the science of Yesod. Otherwise we will end up as failures.
Therefore whosoever hears these sayings of mine, and does them, I will liken him unto a wise man, which built his house upon a rock [Yesod, the foundation]: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock (the Philosophical Stone of Kabbalah). And every one that hears these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand (of beliefs and theories): And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. ―Matthew 7: 24-27
We are going to end this lecture with two practices you can use to comprehend and experience the mysteries of the second arcanum.
When you awake in the morning from sleep and still have time before engaging in your daily responsibilities, and especially when you’ve just come back from a dream, continue to lay in bed, and with your willpower, concentrate to remember your experiences. Perhaps you were in another country in the astral plane, in Egypt, or another planet, and you want to remember and even return to those places immediately.
Imagine what you experience, the specific place or scene that you just left. Imagine it in detail. Imagine that you are actually there. As Samael Aun Weor wrote, don’t imagine that you are imagining, but actually do it. Be concrete and vivid. Actually see yourself hearing, seeing, touching, and walking in the place you were just at in the astral plane.
Then when you fall asleep, with your willpower and imagination in vibrating harmony, you can experience samadhi; you can return to the place you just experienced, particularly if you stay still, relaxed, and unmoving when you first wake, alongside your strong concentration and vivid imagination. I’ve done this many times when I wanted to return to a specific place I just visited in the astral world, or to return to an ordeal the Masters were giving me that got cut prematurely by me returning to my body, and which I wanted to go back to and continue. Therefore, when waking, I lay in bed and concentrated on the experience, imagined it, and fell asleep, in order to relive and return to the experience I just left. Concentration is willpower, the Magician card. Imagination is clairvoyance, the High Priestess. Together you produce Arcanum 3, the Empress, or comprehension, insight.
This is why, in this tradition, we work with many concentration and imagination exercises, so that we can also be skilled in meditation and dream yoga. Concentration and imagination can be developed by taking an object and focusing our attention on it, to thereafter visualize all of its details. This strengthens our capacities for perception and helps us to awaken consciousness, to make it strong, robust, trained for dream yoga discipline.
When those faculties are strong, you will easily return to your prior experiences through this practice.
Another practice you can do is a meditation and prayer for the Divine Mother. These are a series of prayers and mantras we will do together today. The prayer is as follows:
Be thou, oh Hadit, my secret, the Gnostic mystery of my Being, the central point of my connection, my heart itself, and bloom on my fertile lips, made Verb!
"Hadit" is the masculine aspect of the Holy Spirit, Abba Elohim, or Shiva. Nut is the Divine Mother, Aima Elohim in Kabbalah, Shakti in Hinduism, who receives the secret kiss and fervor of Hadit, Her Divine Husband. You can perform this prayer and mantras in meditation or in sexual magic.
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.
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?"
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".
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. ―Psalms 40:8
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. ―Isaiah 43:7
...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. ―Matthew 21:42
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. ―Mark 9:42
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. ―Samael Aun Weor, Alchemy and Kabbalah in the Tarot
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.
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. ―Samael Aun Weor, The Revolution of the Dialectic
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."
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. ―Hadith
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 3:7
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?
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, The Perfect Matrimony
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-Waqi'ah, the Inevitable, about the fate of those who transmute their waters:
In the Gardens of Pleasure,
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-Qushayri, Al-Risalah: Principles of Sufism
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-Qushayri, 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-Qushayri, 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-Qushayri, 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-Qushayri, Al-Risalah: Principles of Sufism
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
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:
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-Qushayri, Al-Risalah: Principles of Sufism
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
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.
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 say―"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-Qushayri, Al-Risalah: Principles of Sufism
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-Qushayri, Al-Risalah: Principles of Sufism
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.
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