This is a continuation of a lecture we gave previously on the nature of what we denominated as four paths. We talked about fakirism. We talked about monasticism, yoga, and the Gnostic path, Gnosticism. We explained previously how these paths―individually, by themselves, the first three: the fakir, the monk, and the yogi―are incipient. They are deficient in themselves.
These previous paths only develop one aspect of the psyche at the exclusion of the others. The fakir only develops willpower over the body, to dominate instinct by lying on a bed of nails, sleeping in the storm, sleeping under the weather, and trying to dominate the physical body, thinking that it is a way to God.
We also discussed how the monk, through prayer, develops the heart, but at the exclusion of the mind and the motor center, our instinctuality, our sexuality, etc.
Then we talked about the yogi who only studies and develops knowledge of the mind, who performs pranayama and exercises to develop mind.
So we discuss how those paths by themselves are inefficient, and that we need to follow a synthetic teaching, a synthetic path, which is the Gnostic path. The Gnostic path incorporates all three. Now, in this lecture we are going to explain how there are three three ways, in the positive sense, by which we walk this path, by which we attain union within our Innermost, our inner God.
In these images we have Christ, the Master Aberamento, teaching and performing works. He is teaching the multitude on the left as a mystic. In the middle, we have Jesus as a Gnostic who is assisting Mary Magdalene. We have on the right Master Jesus the Christ who is being tempted by Shaitan, Satan, the demon, his mind in the wilderness.
In this lecture we are going to explain how the path of mysticism, Gnosticism, and yoga are an integral science. Previously we discussed how the fakirism, monasticism, and yoga, by themselves, are inefficient. They are not complete. We are going to explain the best of these systems and how they apply to the Gnostic path, how they apply to our work, and this lecture really is about one quote that the Master Samael Aun Weor gave in a book called Igneous Rose.
Christ taught three ways in order to reach a union with the Innermost (our inner Buddha, our inner God). When he was preaching to the multitudes, when he was mystically exalted, he showed us the way of Ramakrishna, Kempis, and Francis of Assisi. This is the path of Anthony of Padua and Teresa of Jesus (or Avila). This is the mystical path. When Christ was walking with Magdalene, the repentant prostitute, when he was among publicans and sinners, fishermen and wine drinkers, he showed us the Gnostic path. When he retired to the solitude of the desert for forty days and forty nights, he then taught the way of oriental yoga. The seven rays of cosmic evolution are synthesized in these three ways that the Nazarene showed. ―Samael Aun Weor, Igneous Rose
The Three Brains and the Three Ways
To elaborate, we have this image or graphic of the human being with a symbol of the holy eight, which is the circuitry of energies and the makeup of our inner constitution. This explains these three paths in synthesis and how they really are one.
We explained how the path of yoga develops the intellect. We have the path of the monk which develops the heart, mysticism. And then we have the sexual center, which is Gnostic in its totality. Fakirism, as we explained, is only the work of movement and instinct. Now, we talk about in esotericism how we have three brains, three centers: intellect, emotion, and motor-instinctive-sexuality. We synthesize the last three, movement, instinct, and sex, because they really constitute the field of action within our psyche. So the path of the fakir only develops instinct, to dominate the sensations of the body, whereas the Gnostic is very different, and works to control instinct, motion, and sexual energy.
In relation to the three brains, the three paths we are explaining in synthesis, the path of yoga, the path of the yogi develops the mind, which we need in our work. We need also to develop mysticism, following the path of the monk in harmony with the other centers. We also need to develop the sexual center, the sexual brain, through the Gnostic path.
Question: Can an individual accomplish that without the belief of God?
Instructor: Yes, because we don't believe in anything. We seek to know. So to think something is true or to think something is not true, that is intellectual or emotional. But to really know something with certainty is to have Gnosis. Therefore, there are certain things that I might believe in, but there are many things that I know for fact from my experience by working with these three paths.
Question: Do you think there is a benefit if you do have true belief in God?
Instructor: Blessed are those who believe, yet who do not see, for then in their belief they will work, like Master Jesus taught, and by following the three paths of yoga, mysticism, and Gnosticism, then we come to know God directly. Now, we are going to elaborate on this in relation to the mystical path.
But in order to explain this lecture, we need to understand the three brains, because as we see in this image, we have three centers and usually in the field of psychological self-observation, in the beginning it is very difficult to ascertain from where thoughts come, where emotions emerge, and how do sensations arise. These three aspects of ourselves constitute one unity as symbolized by the holy eight. This symbol is a symbol of the infinite, meaning that God is within us, is infinite. In order to understand God, we need to know how our three brains function and how to develop them positively.
Question: So it's like a channel. You are trying to bind to that channel?
Instructor: Yes, and that channel is developed precisely by working with mind, with emotion or heart, and with sexuality, or the yoga, the mystic, and the Gnostic paths.
Mysticism: The Path of Spiritual Experience
In this image, we have Christ who is mystically exalted, and it is important to note that when we talk about mysticism, what the term actually means. The word mysticism comes from mystery or mysterion in Greek, which originates from the root word myein, which means “to close one's eyes.” Meaning: to close one’s physical eyes to the exterior world, to really become reflective. This relates to mystikos which means “initiate,” somebody who begins a new way of being, because if we don't know how to close, first, our physical eyes to the exterior world, and then if we don't learn how to close the illusory eyes of our perception to illusion, then we cannot know God.
For as it is stated in The Voice of the Silence, which is a scripture translated by Blavatsky:
Before the Soul can see, the Harmony within must be attained and fleshly eyes be rendered blind to all illusion. ―H.P. Blavatsky, The Voice of the Silence
We talk many times about this term mystikos, mystery, mysterion, mysticism, because genuine mysticism is establishing a new way of being in this moment.
As Samael Aun Weor states:
Initiation is life itself, lived intensely, with rectitude and with love. ―Samael Aun Weor, Practical Astrology: Manual of Practical Magic
If we are not paying attention and we are not being intense in our efforts to self observe, it means that we are asleep. It means that we need to continue to remember our Being, to observe our three brains and to learn to receive the impressions of life in a new way. That is what it means to close one's eyes to illusion. It doesn't mean that we ignore things. It means that we cease to perceive life as we previously perceived it, and that occurs here and now, meaning that we forget the past. We don't think about the future. We close our eyes to all illusion and we really just focus on this moment, because we need to be the child of this moment.
I would like the quote for you some of the teachers mentioned in that quote I mentioned. The first is is Ramakrishna, where he explains the path of mysticism and the nature of belief, implicitly. He was a great yogi, a great master, highly venerable, a great initiate who practiced sexual magic with his wife. He gave a very profound doctrine that we are going to cite here, and we are going to quote in relation to the mystical path some of those teachers that Samael Aun Weor mentioned.
In relation to the mystical path, we need to really develop the heart, because most of us are dead emotionally, where it is very difficult to feel a genuine inspiration in our psyche towards God, to overcome those negative influences in our mind. This is why we began the lecture with that prayer, the Pater Noster in Latin, in order to invoke that energy in the heart, because if any of us need anything most of all, it is to develop the heart. This is why we begin with the mystical path, because if the heart is pure, then we will know God. If it is impure, we will not know God and we will suffer. This is why Prophet Muhammad taught in the Hadith, the Muslim oral tradition:
For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allah. There is nothing more potent in saving a person from the punishment of Allah than the dhikr of Allah. ―Prophet Muhammad
So Prophet Muhammad taught that the path of jihad is the monasticism of the Muslim. Jihad is the war against our animal desires. It is the struggle against our mind, which we are going to explain in the path of yoga. And so Muhammad was explaining how the path of the monk is the path of striving, because mujahidah means “striving.” They translated it as “holy war,” but it really means “to strive,” “to make effort” against one's ego.
Question: The mystical path, that is the monk's path?
Instructor: Yes, and with all this, we are explaining the positive aspect of this―not the past practices exclusively, alone, but how they all integrate. All these are really synthetic. They apply to each other and they overlap.
Knowledge of Divinity
So in the beginning, all of us struggle to know God. We want to have that experience where we communicate with a master or with our Being. There are four stages that Ramakrishna explains on the path of mysticism or the path of God vision, because as we explained, mysticism means to close one's fleshly eyes to illusion, but to open our spiritual sight.
M: Sir, what is the meaning of the realization of God? What do you mean by God-vision? How does one attain it?
So as we were mentioning, blessed are those who believe who don't see. This is us groping in the dark, feeling in the psychological depths of our mind, seeking God. We say, “No, this is not him.” We have that longing, that aspiration to know God. But he who seeks shall find. So if you continue in your path, to persist, and to practice, to experience God, it will happen as a law of nature. If you seek you will find. So it is a groping in the dark of our mind until finally through our discipline and meditation, we experience God in samadhi.
So we are practicing “Neti, neti, not this, not this.”
Question: But do you believe that in scripture, in John, that it is up to God to enable you?
Instructor: There is a Sufi saying by Bayazid Bastami. He said: "For thirty years I sought Allah. But in reality it was Allah that was the seeker and I the sought." So the one who pushes us is our Being, to seek Him, because “God is a treasure that wishes to be known,” as it says in the Qur’an and thus he made the universe and man so he could be known. He is a treasure that needs to be discovered in us, and the one who pushes us to work is Christ, Allah.
Question: Samael Aun Weor mentions this word “disquietude.” When that occurs, it is part of the inspiration?
Instructor: Yes, and spiritual inquietudes is precisely neti, neti. We are looking in our mind. We want to know God, but we haven't experienced Him yet. So we seek. We seek. We feel that disturbance in our heart.
Question: What is it called?
Instructor: Spiritual inquietudes. You can say disquietude too and inquietudes. It is mentioned in The Great Rebellion. There is a chapter on it specifically.
Question: Does it mean what it sounds like it means? Like the opposite of quiet?
Instructor: It doesn't mean disturbance. It means the heart or the soul is impassioned and yearning for God.
Question: Is that like the goat or Fool in the Tarot? Like a goat is pushing you...
Instructor: Yes, you can see that God is trying to ride His donkey, which is us, our mind, and that He is trying to lead us in the direction He wants. But if we disobey, then we don't seek him. But if we yearn for Him in the mystical path, we are seeking, and every experience in meditation or out of the body―any type of phenomenon we experience―we say, “Yes. This is interesting, but I know it is not God!” Until, finally arriving at the experience, when we communicate face-to-face with Christ, with our Innermost, and then we know. That makes us a siddha. So, before when we enter the path, we are pravartaka. Those who are practicing for some time who are performing “Neti, neti,” are sadhakas. Then those who experienced God are siddha, but there is another stage beyond that.
There is another type, known as the siddha of the siddha, the "supremely perfect." It is quite a different thing when one talks to the master intimately, when one knows God very intimately through love and devotion. A siddha has undoubtedly attained God, but the "supremely perfect" has known God very intimately. ―Ramakrishna, The Gospel of Sri Ramakrishna
It says in the Qur’an, “And they honor not God with the honor due Him” (6:91). Or: “Allah is not estimated as he deserves to be estimated,” which the Sufis translate as “He is not been known as He deserves to be known.” So there are those who know God to a degree, but then there are those who know God very intimately, who have incarnated the Lord. That is very high, as exemplified by the great masters of mysticism.
So that is what we seek: first to know God in meditation and out of the body, and then to constantly develop that and cultivate that. Or as Samael Aun Weor stated quoting Blavatsky’s Voice of the Silence, "Be humble in order to attain enlightenment, and upon having attained enlightenment, be humbler still." It doesn't mean that one has fully attained enlightenment. It means there are degrees, where there is always a cycle and fluctuation of experiences we have and don't have. It happens as a type of gradual process. It can't be rushed. It happens like the unfolding of a rose, and when the rose is exudes its beauty, it’s because the disciple has been cultivating that for many years.
The Imitation of Christ
The way that we cultivate this mystical path is in the next graphic. We are going to quote Thomas à Kempis, a great monk, a great mystic, who actually was Samael Aun Weor in a past incarnation, as he stated in his books. When Samael Aun Weor was incarnated as this monk, he was really developing under the ray of monasticism: the spiritual influence of the Christian Church. We have this image of Christ exalted mystically, teaching the multitudes. I am going to quote for you from his book The Imitation of Christ, which is a powerful work, especially for developing the heart, spiritual emotion, conscious devotion to God. It is very divine. So this comes from “Four Things Which Bring Great Peace” (this is Christ speaking to the bodhisattva):
My child, I will teach you now the way of peace and true liberty.
So, our ego does not want to do any of that. When we seek to do the will of others rather than our own, the mind struggles, contradicts, argues, debates, justifies. If we remember these axioms in relation to another person trying to resolve a conflict, then we will have peace. Instead of doing our will, we do the will of others, even if it hurts our pride. This is really the meaning of wearing our crown of thorns, or the crown of thorns that the Master Aberamentho wore in his Passion. Our desires want to act out, and yet we restrain our mind. The mind suffers. It bleeds. It cries out. It wants consolation. But out of love and compassion, as exemplified by Jesus, we have to bless those who curse us, who cause us pain, egotistically. We have peace when we cease to try to do our own will, but the will of others.
Question: But to achieve that, isn't it of great importance to open your heart first, because if you try to go in that route immediately, isn't it forcing it against everything?
Instructor: We have to begin where we are at, meaning: never try to take on any type of difficulty that is beyond one's capacity. Instead, we have to be compassionate with our current circumstances.
Comment: It just grows...
Instructor: It grows by performing it, by renouncing our own and doing what is good for others. In that way, our Being may decide: “Now it is time for you to take the next step” and to provide extra help, extra difficulties.
Question: I feel like sometimes I get confused when people are being verbally abusive. That they should just take it. But that is not what it means either right?
Instructor: Right. It isn't the opposite. Mercy and justice, Chesed and Geburah, need to be balanced.
Question: But what do you mean? Like if someone's verbally abusive to you?
Another Question: Yeah, like I was telling that at work someone was being verbally abusive to me and I was confused. Do I just say, “I am so sorry,” or “whatever you want”? Or, do you stand up for yourself? How do you know what to do?
Instructor: Real Christian compassion and mercy doesn't mean complacency with crime, because we need to learn to do the will of others, but we also had need to know limits. If being complacent in a situation in which we need to act is going to harm ourselves, but also harm the other person, then it means that we need to do something.
Comment: I had a situation like that, many actually, where I try to observe why they are the way they are being, but it's usually not you. I never try to return the abuse. I just try to understand them.
Instructor: And the way that we do the will of others is by working for their happiness. Now if they are abusive and they are creating problems in a workspace, then we need to bring attention to authorities and other people if it is something serious and harmful. Now, we always choose to have less rather than more, meaning less material goods, less attachments, to material goods.
Now, in relation to the what we were discussing, "always wish and pray that the will of God be fully carried out in you." That doesn't mean that we are like a doormat. It means that we take responsibility for the well-being of others. So yes, in one sense we need to do the will of others, try to make them happy. But if that is not working, then we need to be realistic, not resentful, but to fulfill the will of God within us, which might mean to confront the issue with the other person, but without hatred, without anger.
Question: Can't it be also part of our karma? Sometimes some of the situations that we have...
Instructor: Yes, in many situations, it is recurrence, but it doesn't necessarily mean that we allow karma to swallow us alive. It means that we learn to negotiate it for the benefit of others and ourselves.
Question: When you say we must work to make others happy, does that mean more like true happiness, not what they think will make them happy?
Question: If someone is obsessed with money, giving them money isn't loving, right?
Instructor: Exactly. We want to do what is good for the being of that person, which can make them very resentful and angry and derogatory, but you see how Jesus said, “Father, forgive them, for they know not what they do” (Luke 23:24). He is crucified and he said that on the cross.
Comment: This presumes that they are receptive.
Instructor: And even if they were not receptive, learn to give love regardless. Always seek to do the will of God above all things. Seek to make others happy. Be satisfied with less rather than more, and always pray that God's will will always be done within us, and that usually will mean contradicting other people. But we need to learn how to not act with anger or resentment. So the way that we do that is cultivating our psychological sense of peace, which is developed through devotion and mysticism.
The Enlightenment of Christ
We have the image of the ascension of Christ on the right, and on the left we have a quote I am going to relate to you from Thomas à Kempis. It is a prayer he gave in order to calm the mind, to develop devotion, precisely relating to what we are discussing.
Enlighten me, good Jesus (meaning enlighten me, my inner Christ, my Intimate Christ) with the brightness of internal light (―so what is that internal light? It is direct cognizance through self-observation on the defects we wish to work on―) and take away all darkness from the habitation of my heart. Restrain my wandering thoughts and suppress the temptations which attack me so violently. Fight strongly for me, and vanquish these evil beasts―the alluring desires of the flesh―so that peace may come through your power and the fullness of Your praise resound in the holy courts, which is a pure conscience. Command the winds and the tempests; say to the sea: “Be still,” and to the north wind, “Do not blow,” and there will be a great calm. ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
So what is that sea and storm? The sea is our sexual passions, the waters of sexuality, which are disturbed by lust in the mind, fornication, desire. The storm in the mind, the intellect, are all the churning of thoughts and desires which drive one, literally when we are observing ourselves, seemingly to the point of desperation.
Send forth Your light and Your truth to shine on the earth, for I am as earth, empty and formless until You illumine me. ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
This is a kabbalistic teaching. This is the meaning of the first book of Genesis, “The earth was formless and void,” תֹ֨הוּ֙ וָבֹ֔הוּ tohu vay-bohu in Hebrew (Genesis 1:2). That earth is our psychology. That is, if we look inside, we see that we have a lot of darkness, chaos, anger, resentment, that is churning constantly. And so in the Book of Genesis, the ר֣וּחַ אֱלֹהִ֔ים Ruach Elohim, the Spirit of God, our Innermost, floated above those waters, and it is through initiation that we calm the storm of the mind and that we calm the lake of our passions.
Pour out Your grace from above. Shower my heart with heavenly dew. ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
What is that heavenly dew, those waters? It is sexual, and dew is a result of rain from a previous night or morning, which has an alchemical teaching. We find an alchemical teaching even in nature. When there is heat in the soil, the water evaporates and rises upward. Likewise, through sexual magic, when man and women are united, sexually speaking, they develop heat, which raises the the waters of sexuality into steam, energy that rises up the spinal column. This is symbolized in alchemy as the athanor, which is boiling certain substances to purify the mind, to transform the lead of our passions into the gold of the spirit. When the water evaporates into the sky, it creates lightning, storms, which water the heart. So the dew is precisely the pure energies of our Christic energy, the semen, which are residing in the heart that have been transmuted. Through alchemy, we raise the water into steam, which forms a storm, we could say, in our mind, and the lightning of Christ emerges, is born in us.
The dew is precisely, like the flower of the heart, the pure seminal essence of our transmutations, which creates calm and peace. But it seems like when we begin transmutation, things are chaotic. We see a lot of evilness in our mind, that is seems unstoppable and uncontrollable. This is what it means that we have a storm in our mind. We start transmuting and suddenly we realize we are in a hailstorm. We are in a chaos.
Question: In other words, it is not like you are possessed. You are just going through that storm?
Instructor: You are just bracing the storm and you are seeing the mind for what it is. What happens after the storm, the dew resides in the heart and there is peace. The thing is to persist in transmutation and not to be discouraged if the mind is crazy and chaotic and disturbing. But it will pass. The more we transmute and let the light of God illumine us through transmutation and alchemy or pranayama and mantra, and by meditating, then the storm calms by the grace of Christ.
Open the springs of devotion to water the earth, that I may produce the best of good fruits. ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
So again, the springs of devotion to the Divine Mother is sex: the fountain of life in which, if we never waste it, it will be regenerative in nature and we will never thirst again.
Question: I know you are not supposed to think of time. What is the time difference of going through that storm?
Instructor: It is a process. Time, we could say, is illusory, but we also say, practically, that it is a process. We say, sometimes it takes years to develop real discipline, but that discipline starts every day in this moment. So we don't need to think that, well, with time we are going to change. It means we have to work now, but we have to also be practical and understand that it is a process. Nature does not take leaps.
The rose grows gradually from the compost heap of our sins, to rise up into something pure. So these good fruits that are watered through devotion are precisely the virtues of the soul. We say the sexual organs of a plant is the fruit. That is the consummation of its regenerative and alchemical process in its growth.
So water, "open[s] the springs of devotion (through transmutation) to water the earth (our physical body, that it can be regenerated and that the virtues of the soul may flourish) as good fruits."
Lift up my heart pressed down by the weight of sins, and direct all my desires to heavenly things, that having tasted the sweetness of supernal happiness, I may find no pleasure in thinking of earthly things. Snatch me up and deliver me from all the passing comfort of creatures, for no created thing can fully quiet and satisfy my desires (or my longing to know God). Join me to Yourself in an inseparable bond of love; because You alone can satisfy him who loves You, and without You all things are worthless. ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
What is that ultimate devotion for God? When a man and woman are united sexually―that is where the couple can show genuine love to God by not fornicating, not reaching the orgasm, by not behaving in sex as a beast. Because as Jalal ad-Din Muhammad Rumi, a great Sufi master, taught us, that the way that we have sex is the way that God will be with us. If we have sex like animals, God will be with us as the avenger, as justice―to punish us for our crimes, for indulging in negative behaviors and causing harm to others. But if we are in sex as a pure being, trying to develop chastity and sexual moral purity, God will be with us as mercy.
We have the two pillars of the Tree of Life: mercy and justice. If we want to follow God, we go to the right in sexuality, meaning: we go towards the right pillar trying to follow transmutation. The left pillar can represent the energies going down, because if we behave as animals in sex, then those energies go down Klipoth, to hell, and that is how God will be with us, if that is how we have sex. So Rumi is affirming what Thomas à Kempis or Samael Aun Weor taught.
Now, the way that we help to curtail the negative aspects of our mind, of our psychology, we have to learn how to pray for others and learn forgiveness, to not take accounts towards other people, to not justify our behavior, but to really become selfless. Mysticism really begins with transmutation, developing the heart. We cultivate this compassion for others with our transmutative work by developing compassion for others. We say bodhichitta, which in Sanskrit signifies the heart-mind of wisdom: the empty nature of all phenomena, how things are impermanent, and also compassion and love for others.
St. Francis of Assisi
We have this image of Saint Francis of Assisi, and we included his famous prayer from his teaching. You see that he has a skull at his knees, meaning all the garbage of the intellect is dead. It is in the grave. You notice in this image that he is praying up to the heavens, almost up towards his own middlebrow, which is where we have the atom of the Father, the spiritual atomic intelligence: Atom Anu.
It is through death of our own desires that we really develop true love for humanity, and we cease to be interested in our own welfare alone. Mysticism is founded on this. The way that we develop ourselves is by helping others. By learning to work for the benefit of all beings, we in turn benefit ourselves. This is a reciprocal law of nature. But the problem is, as soon as we want to do something that is selfless, the mind reacts, fights. What will help calm that storm is developing willpower.
So as Francis of Assisi taught us:
Lord, make me an instrument of Thy peace;
Question: Part of this is concentrating to observe your defects on this mystical path. Part of it is that?
Instructor: Yes, for the one whom God loves, whom Allah loves, as stated in the Sufi scriptures, there is no rest. For the one who fears God, there is no rest. So it is a constant battle. Always. This moment. Never losing one's guard. The way that we can help understand our own defects is by studying these teachings: the prayers of the great prophets and saints, because they teach us anecdotes and axioms that help us reflect on our selfish nature so that we can transform it into a selfless nature―egoless.
Redemption on the Gnostic Path
Now what is necessary, in order to develop mysticism, we need to develop the Gnostic path within, which, as we mentioned, is precisely to work with sexual energy, but there is much more involved to it, which we are going to elaborate.
In this image, we have the resurrected Jesus before Mary Magdalene, and the Gnostic path precisely works with the sexual brain, the sexual center. I am going to read for you this quote from Samael Aun Weor, who explains the meaning of the archetype or symbol of Mary Magdalene. This is from The Gnostic Bible: The Pistis Sophia Unveiled:
“’And Jesus, the compassionate, answered and said unto Mary (Magdalene): “Mary, thou blessed one, whom I will perfect in all mysteries of those of the height, discourse in openness, thou, whose heart is raised to the kingdom of heaven more than all thy brethren.’ ―Jesus, The Gnostic Bible: The Pistis Sophia
Mary Magdalene was a prostitute, as the story goes. So what does Magdalene represent? The word mag in Indo-European language means “priest, magician, mage.” So a priest, a real magician, is one who works in alchemy, who is transforming the prostitute of the body, into something holy. As we discussed about the Sabbath, ב Beth is the house of the body. The fire of Christ is שׁ Shin. Together you spell שַׁבָּת Shabbat. To keep the Sabbath holy is to make one's body holy, meaning, we don't orgasm. We don't waste our forces, and we purify this body that we have. Mary Magdalene also represents the soul, because all of us are prostitutes, deep down in our psyche. We have all sinned against the Holy Ghost, the white swan mentioned in Wagner’s Parsifal that was wounded to death by an arrow.
Now, the way that we practice alchemy determines our purity, and from the great sinners are where great repentants are born. There is more joy for a great demon to repent then there is one who has never committed so much evil. It doesn't justify their action, but it shows the mercy of God. That if we repent, if we as psychologically speaking as prostitutes, as Mary Magdalene, we will be more exalted in heaven than all the angels have never been to such depths as we have.
Comment: Relating that... Victory is much sweeter after defeat...
Instructor: So all of us have committed sins against the Holy Ghost, have committed fornication. And as Samael Aun Weor states:
Mary Magdalene gleams, and will gleam terribly divine. ―Samael Aun Weor, The Gnostic Bible: The Pistis Sophia Unveiled
So the way that we gleam is the work as a mag, a magician, a mage, a priest, with our spouse, with our partner. That is ultimately how we will be redeemed.
Question: I have run into individuals who are extremely strong in their faith and most of them are Christian and some believe, and there is no reason to doubt... They have abilities to heal their own children. There is no doubt their faith is extremely strong. They don't know and they don't practice what truly is the perfect matrimony. How is it possible for them to achieve some of these things?
Instructor: Grace of God, mercy, and also karma. In certain temples, it is well documented that the devotion of the congregation has been able to produce supernatural phenomena like statues moving, gaining life, bleeding sculptures―things of that nature. They don't necessarily know this science, but they have a love of God, which is sincere. But their love would be even more powerful if they were alchemists.
Question: If they are so close to God, why isn't something directing? Even if I were to go out, and I don't because I can see, it would create turmoil in a relationship. Why can't they just believe it? Because I did it to one individual and everything that came out of my mouth was blasphemy.
Instructor: The thing is that they are at a certain level, a certain understanding. Samael Aun Weor taught that we need to learn to respect the will of others. So in your case, you have to learn to do the will of the other person, meaning to not challenge their faith. That's really the most respectable thing to their God, because they are at a certain level, a certain understanding, but not as high as you are because you have been giving a deeper teaching. So the thing is you cannot, as in Buddhism, one should not give the greater Dharma to one of lesser Dharma because they are not mature. As we are going to explain, if you try to put new wine into old wineskins, the skin will break, which we will elaborate upon.
Christ with Publicans and Sinners
So in this image, we have Christ among the publicans and sinners, which constitutes the Gnostic path where he elaborates a very profound teaching about the righteous and the sinners.
And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
So to have mercy and not sacrifice, meaning: we don't sacrifice our neighbor by criticizing them, by criticizing their beliefs. That's very challenging, especially when we want to share this type of knowledge with them. We want to help them, but to them it is criticism. We have to learn to respect the level of being of that person. So Jesus says, “I want mercy, not sacrifice.” Like Nietzsche said, many Christians don't know how to love their God except by sacrificing man, by crucifying man, and that is what we all do on a daily basis. With anger, we crucify, and so we need to learn mercy: to respect the will of of being on the other person and to know that if they want to enter this path, they have to recognize how they really are sinners, because many of them think they are very righteous, that they are holy. “Oh, I believe in Jesus and this is my path.” Really, what they think is that they are righteous even if they say that they are sinners. To really know that one is a sinner is to have comprehension of one's defects.
Comment: Because they truly believe trough the crucifixion of Jesus Christ that they are righteous immediately, and that they will forever be righteous because that is the reason God gave up his own Son.
Instructor: They read things literally. They don't understand that Christ is an energy that needs to be incarnated within the soul.
Comment: So many of them say, “I believe in it. You must believe in it.” There are no practices as far as meditation, but they believe they have faith.
Instructor: Which is why James in the scriptures said, “Faith without works is dead” (James 2:20). So they don't work with meditation. They don't have anything. So we have to learn to respect their level of being.
Comment: You can't because they get very recalcitrant. When they get that in their brain, better you back off.
Instructor: Sometimes that is the only thing we can do.
Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? ―Matthew 9:14
So this is relating to how many people who follow the literal tradition of Judaism or any faith criticize the initiates, criticize those who are trying to walk the path of initiation.
And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. ―Matthew 9:15
The disciples of the exoteric traditions confront us as and say, “Why don't you fast physically?” But Jesus says that isn't the meaning of fasting. He talked to them on an internal level. It means that when God is with us at some points and then retracts, and then we fast in one's soul. So many people confront, can confront us saying, “Why don't you do as we do, follow our tradition, our path?” And Jesus spoke to them as well―it is a psychological work. It isn't about external things, just raising one hand and saying, “I believe in Jesus.” It isn't about that. That isn't real mysticism, because faith without works is dead.
In relation to people being able to receive this type of teaching, we have this quote, one, of my favorites, by the Master Aberamentho.
No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. ―Matthew 9:16-17
The wine of Gnosis, the wine of alchemy, the wine of transmutation, is this science and teaching. You cannot put this wine into a mind that is really degenerated and is attached to its own beliefs. People who say, “I want your wine, but let me pour it in my preconceptions, filthy bag of theories, this wine bag,” which is old and rotten. You pour the wine in and then the bottle breaks―having arguments and conflict with people because the wine is not appropriate for them.
We want to give them new wine, then they have to have a new wineskin, meaning: they have to have an entirely new type of mentality.
You can't put this type of teaching into someone who is antithetical to it. You can't also put an old piece of cloth on a new garment. You are going to ruin both. So in order for people to accept and follow this teaching, they need to learn to be receptive, meaning, like in Tsong Khapa's teaching in Buddhism in his Lam Rim Chen Mo: the bowl has to face upward. If it is facing down, you can't give anything.
Question: If you were to pray in the constant presence of Jesus Christ and you just don't ever speak to your Divine Mother, what are the consequences?
Instructor: One thing is: whom do we mean by Jesus Christ?
Comment: Christ, the love, God...
Instructor: When we pray to our inner Christ, we pray to our Being, we can pray to our Divine Mother too, and with it because within Christ is the Divine Mother. Within the Divine Mother is Christ. So these are aspects of our inner divinity, which become integrated through this work that we are doing. So we can pray to all or or one or the other, but follow your heart in terms of what part of your Being you wish to address, because a child doesn't need a formula to speak to God.
The Wine of Spiritual Transmutation
Now in relation to this path of the wine drinkers, the Gnostic path, this wine of alchemy, we have the teachings of Jesus at the wedding of Cana. People think, literally, this is a story about how Jesus transformed physical water into physical wine to get people drunk. We have to understand that this is at a wedding. Man and woman together can produce and transform the water of sex into the wine of God, into the spiritual intoxication that the Sufis speak so abundantly about. We will explain this part of the Gospel:
And the third day there was a marriage in Cana of Galilee; and the mother of Jesus [meaning Miriam in Hebrew, which means to raise the Kundalini that rises, the serpent of fire that rises up the spinal column. The mother of Jesus] was there:
So this is a Kabbalistic teaching in its depth. They are at a marriage with many people who are fornicators and clairvoyantly, they see, well, Miriam, the Divine Mother, says this person does not have wine, meaning they don't have the serpents raised of fire. Then Jesus said, “Woman, what have I to do with thee? Mine hour is not yet come,” meaning he cannot incarnate within the soul until that wine is elevated, until the serpents of fire are developed in a marriage.
His mother [Miriam] saith unto the servants, Whatsoever he saith unto you, do it.
So the number six in Kabbalistic numerology relates to the sixth sephirah, Tiphereth, and the stone represents Yesod.
Question: Which is the heart, right?
Instructor: Yes, so Tiphereth is the heart and the stone is precisely Yesod, the sexual power.
So the bodhisattva, we can say Jesus, has to transform that water into light, into wine, through Tiphereth and through Yesod, through sex. So Christ is working from above, the Trinity of the Tree of Life through the heart, and then commanding sex, because the fires of sexuality are dominated by the fires of the heart.
Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
So what does it mean to keep the wine until later? It means that that development only comes through work. The best wine is saved for last. We have to progressively earn that right to raise the fire by developing the heart and working with Yesod.
This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. ―John 2:11
Fishers of Men: Sacrifice for Humanity
So the Gnostic path as the path of transmutation also relates to the teachings of sacrifice for humanity. We have in this image the fishermen following after Jesus where Jesus eventually said "Be thou fishers of men." So this refers to how, as the disciples of this teaching, we seek to help others learn the science. Now, not all of us necessarily may become an instructor or may want to or have that disposition, but many of the great masters who follow the Gnostic path perform this sacrifice. They became missionaries or teachers, instructors. They learn to fish for human beings, fish for students in the sea of life, in order to provide them this teaching. Scripturally, it is states in Mark, Chapter 1, verses 16 to 22:
Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
So what are these nets that people throw out into the world? The theories and doctrines that they have about religion to try to capture people and pull them into their congregation. “We are the chosen ones, the saved ones. Follow us and you are all set.” So Christ is actually against all those terrestrial doctrines, which are really ignorant of the esoteric heart of religion.
And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him. ―Mark 1:20
Or as Jesus taught:
He who loves father and mother more than me is not worthy of me: and he who loves son and daughter more than me is not worthy of me (who does not follow after me). ―Matthew 10:37
It doesn't mean that we disregard our parents or family. It means that we take priority in terms of: who do we love first? Christ. We do what is necessary to incarnate Christ, and then we can love family and neighbor. First, love thy God above all things and thy neighbor as thyself. The problem is people in their traditions and religions, they say they love God and then their brother is next, but really they love themselves. They love their beliefs.
And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
Meaning, teaching the doctrine of Christ, he humbly provided higher teaching in which people were shocked. When they hear this type of science, they get shocked, even angry, because it contradicts everything they believe.
Comment: That is one of the reasons the Pharisees were down under him?
Instructor: Exactly. The Pharisees are also in our mind. Our egos don't like this teaching, fight against the work of Christ in our interior, our desires.
To elaborate on this teaching of the fishermen, I'd like to quote to you an excerpt from Thus Spoke Zarathustra by Friedrich Nietzsche, where he plays a bit on this teaching of fishers of men, but it is very insightful in terms of understanding what Jesus taught. So we have this image of the mountains upon which Nietzsche composed his book. So he says:
Why sacrifice? I squander what is given to me, I―a squanderer with a thousand hands; how could I call that sacrificing? ―Friedrich Nietzsche, Thus Spoke Zarathustra
Meaning, giving knowledge to others. So we talk about sacrifice for humanity, which Nietzsche was familiar with, and the fact that he is teaching his disciples, he says “Well, I don't call this sacrifice that I am giving so much,” and he says, “like a squandered, I am with a thousand hands.” Meaning, “I give what I receive internally in the internal worlds, that I give to my disciples.” This is what Nietzsche is saying. So to have a thousand hands is the symbol of Avalokiteshvara, the Cosmic Christ in Buddhism who has literally a thousand arms.
And when I desired honey, I merely desired bait and sweet mucus and mucilage, which even growling bears and queer, sullen, evil birds put out their tongues―the best bait, needed by hunters and fishermen. ―Friedrich Nietzsche, Thus Spoke Zarathustra
What is the honey a symbol of? A symbol of alchemy, because the pollen of the flower is transformed, transmuted, into the sweetness of the soul. It is interesting. We know that the bee is a devolving creature that degenerated. Samael Aun Weor explains the history of the kingdom of the bees and the ants. But the bees, the fact that it is a degenerate creature and is able to create something so beautiful like honey, attests to the grace and virtue of this path. That as evil as we are, we can change. We can produce honey, and every day our body produces honey, the semen, that when you transmute it, is the wine of the alchemists.
Question: Because the bees fell?
Instructor: Yeah, we say that the race of humanity that devolved into bees, they fornicated, and they produce a very degenerated society, but that is another topic.
But the fact is that this honey is mucus and mucilage, that even queer, evil birds, and growling bears who are angry people, are attracted to it. They are people who get angry when you contradict them, but when they see how sweet the honey of the doctrine is, they can't resist. Their soul can't resist. So their ego is fighting against you, but, “Well, this is the way it is,” and people get mad at you for trying to teach them this. Also, evil, queer, sullen birds, meaning black magicians, even they can change. Give them honey. This is the real path. Then if they renounce their old ways, then even they will pull out their tongues: “Give me more.”
For if the world is like a dark jungle and a garden of delight for all wild hunters, it strikes me even more, and so I prefer to think of it, as an abysmal, rich sea―a sea full of colorful fish and crabs, which even gods might covet, that for their sakes they would wish to become fishermen and net-throwers: so rich is the world in queer things, great and small. Especially the human world, the human sea: that is where I now cast my golden fishing rod and say: Open up, you human abyss! ―Friedrich Nietzsche, Thus Spoke Zarathustra
What is it that the gods might covet? The gods, like we said, “There is more joy for a sinner who repents than a thousand righteous ones who have no need for repentance.” So there are levels of realization involved. The gods covet, they feel love for those who are really ascending higher than them as a result of their work. The sea of life is the abysmal sea, the abyss in which the Gnostic seeks to catch fish.
Open up and cast up to me your fish and glittering crabs! With my best bait I shall today bait the queerest human fish! (In these studies, we meet all sorts of people. We are unique in these studies.) My happiness itself I cast out far and wide, between sunrise, noon, and sunset, to see if many human fish might not learn to wriggle and wiggle from my happiness until, biting at my sharp hidden hooks, they must come up to my height―the most colorful abysmal groundlings, to the most sarcastic of all who fish for men. For that is what I am through and through: reeling, reeling in, raising up, raising, a raiser, cultivator, and disciplinarian, who once counseled himself, not for nothing: Become who you are! ―Friedrich Nietzsche, Thus Spoke Zarathustra
What is that in Hebrew? אהיה אשר אהיה Eheieh Asher Eheieh. “He is the One Who becomes.” So: become who you are, meaning, your inner Kether who is inside you.
Thus men may now come up to me; for I am still waiting for the sign that the time has come for my descent (from Tiphereth down); I still do not myself go under, as I must do, under the eyes of men. That is why I wait here, cunning and mocking on high mountains, neither impatient nor patient, rather as one who has forgotten patience too, because his “passion” is over… ―Friedrich Nietzsche, Thus Spoke Zarathustra
This refers to teachers. I mean, we teach for a long time, and then one learns to be patient and not to be impatient about students coming to be able to help them. But we fish and we wait for souls to bite and then they taste the honey. They say, “I want more,” so you raise them up through discipline, through practice, so that they can become who they are, become who you are: your inner Kether.
And verily my eternal destiny does not hurry and press me, and it leaves me time for jests and sarcasm (and joking around and laughing having a good sense of humor), so that I could climb this high mountain today to catch fish. Has a man ever caught fish on high mountains? And even though what I want and do up here be folly (to people who don't know anything about esotericism), it is still better than if I became solemn down there from waiting, and green and yellow―a swaggering wrath-snorter from waiting, a holy, howling storm out of the mountains, an impatient one who shouts down into the valleys, "Listen or I shall whip you with the scourge of God!” ―Friedrich Nietzsche, Thus Spoke Zarathustra
Precisely all the people―the fanatics we are talking about. To fish for disciples on a mountain, that is what the initiates do―teaching and teaching and elevating their level of being, and seeking for others to rise up to their own intimate heights, their own Kether, to “become who you are.”
The Path of Yoga
We are going to speak about the path of yoga next. We have this image of Shiva meditating and a quote from Samael Aun Weor from The Revolution of Beelzebub where he explains how yoga is completely synthesized within Gnostic doctrine.
All of the seven schools of Yoga are within Gnosis, yet they are in a synthesized and absolutely practical way.
So notice how this quote synthesizes everything we discussed about the three brains: upright thought, feeling, and action―how prayer is Bhakti Yoga, the path of the mystic. Sexual magic is the path of the Gnostic. All this is integral, and yoga is essential to the Gnostic path, just as mysticism is to the other two.
We had it before in the image of Master Jesus in the wilderness tempted by the devil. That devil is our mind, our own animal ego, who is constantly trying to lure our attention down to Klipoth, to material things. In the gospels, he says, “Bow to me and I'll give you all the kingdoms of the world.” We have here a quote from John Milton's Paradise Regained―which John Milton is a great master. He composed Paradise Lost, Samson Agonistes, and other classic works of English literature.
Question: Did he die young or…
Instructor: No, he was he was older. He was around 64 [66 years old] I think when he died, but he was blind. He went blind, a terrible karma he had to pay. He suffered a lot for it, but his poetry he dictated while he was blind―his great masterpieces near the end of his life, in which we are fortunate to have this literature.
In this image, we have Christ confronted by the devil, and how Christ always points upward, like the pentagram always facing up towards heaven. The quote I am going to read to you is when Satan is tempting him with all the kingdoms of the world, and how he will give them power in Malkuth if he follows him. But this is what Jesus says through John Milton:
“Extol not riches then, the toil of fools,
And that might be easier for me because I study a lot of English, but I suggest to study Milton. He is a great master. His literature is profound. He gave a very divine teaching.
The Stages of Meditation
In this image, this graphic, we have Jesus meditating following the path of yoga with the symbol of AUM above his head, which is the mantra of Chesed, the eternal. So yoga―or in Jnana Yoga, as we are going to explain in terms of meditation―really is constituted or practiced in this way. This quote comes from Igneous Rose by Samael Aun Weor:
Oriental wisdom practices meditation in the following order:
With yoga, we don't need to perform the full lotus or half lotus if that is discomforting for our body. We can sit like Maitreya in Buddhism. He is the only Buddha-figure in Mahayana Buddhism that sits in a chair, western-style―whatever posture is comfortable for us to practice.
Comment: He said that those are good for people in most parts of eastern areas. But he said the position is the most comfortable for you.
Instructor: Right, because many people try meditating for years and they just spent twenty years trying to learn to sit with their body. They don't get anywhere with their mind. It is terrible.
Question: Same with sexual magic. Do you know how there are all these different positions given? Isn't it the same thing? Just whatever is most comfortable for that couple?
Instructor: Yes. So there are teachings of the Kama Sutra, which has a lot of degeneration in it, but there are postures that are beneficial. It is really a mixed book, I would say.
Comment: Yeah, well especially now. If you try to find that book now, it's pornographic.
Instructor: They add a lot of things, but there are certain postures that were not adulterated. I wouldn't necessarily recommend that text. But there are certain postures that Samael Aun Weor mentions in The Mystery of the Golden Flower which are beneficial for different body types.
Question: Can we still taste the energy?
Instructor: Yes. It also helps maintain one's strength and connection and prolong...
Question: Mystery of the Golden Flower?
Instructor: Yes, this text.
Question: I always heard you say how it benefits sitting upright (regarding meditation), because the spine is sitting upright, but my most comfortable position is laying in bed.
Instructor: Yes, so long as you can practice in the beginning, not necessarily falling asleep. I love lying and meditating on my back when I have a lot of energy. But if I am too tired, I know I am going to knock out so, I immediately sit down on a chair so it is easier.
Comment: Ok, yeah, because it's evident that I am falling asleep...
Instructor: So the solution is work with japa: mantra recitation or pranayama, something to give you energy. You can do runes before you sit to practice so that you have more willpower to sit and not let your body dominate you.
Comment: You have to be comfortable but the breath... It relaxes you, but some people hyperventilate. I found it's different for different people. It's a cycle, but it's small, but it is also deep and when it comes up and then concentrating on your heart, there are different ways of doing this. It helps me a lot and you don't go asleep.
Instructor: When you are praying, that is to work with the springs of devotion that Kempis mentioned, so that the storm in the mind and the turbulence of the waters are calm. So, asana in the beginning, we need to physically relax―any posture physically that's conducive for us to maintain our attention, but to be completely relaxed. So again, different postures for different people.
Comment: A candle works but also a diffuser. So you have frankincense. Frankincense really gets you in an elevated calm...
Instructor: If you don't like burning incense in your home, diffusers are excellent. So that can help you relax. I use a diffuser too. I like to use pine, or a company called Young Living, and one product called Thieves, which, if you don't necessarily want to burn incense in your home, you can use essential oils to clean the atmosphere through a diffuser.
Comment: On the incense, I did get it but the company burnt Frankincense granules. The company in the past, it was slow burning and it was clean. Now some of these that are coming in very fast burning and is stronger. So that is why I went with the diffuser. It is the same company, but whatever they are using, the charcoal, it just burns fast and strong.
Instructor: You want to find one that will burn long and gradually. Sometimes you have to do some shopping. All that will help to calm the body. It is preliminary.
Pratyahara is to not think about anything. For most people, the challenge is just finding a posture that's comfortable. But that's not even the beginning, really. The beginning of really entering concentration is to not think. Try not to think. That is the challenge. Don't let the intellect try to deliberate and speculate and think about other things.
In order to achieve concentration, which is to concentrate on only one thing, it doesn't mean that we have to have a mind, in the beginning, that is completely silent. There are degrees, like clarity in a storm, in which the clouds part for a moment and you can see the sun. It is an allegory for meditative states. Sometimes the storm is going on. You can see the storm, but the clouds open for a little bit and you have a sense of peace, a type of non-thought, a serenity of non-thought that Samael Aun Weor mentions.
Comment: When you feel calm here, in the heart, that will silence the mind at least for me. It is a lightness of heart. Not to have concentration. You know, to be still. None of that. It is a certain lightness in conjunction with the breath. Slowly when you get that conjoined, when you synthesize that, it seems like it silences the mind.
Instructor: And one we silence the mind, we need to concentrate on one thing. Focus on an object of meditation, whether it be a line from scripture, a book, a teaching we received, an experience we had, an image. There are many things we can focus on, or as we are going to explain while we are giving classes in our new place, we are going to talk about retrospective meditation. You know we are going to talk about retrospective meditation: to meditate on our day, to focus on the egos we wish to comprehend and to annihilate. So we are going to practice it diligently when we meet.
There are many things we can concentrate on in our practice. Dhyana is meditation, when we actually reflect on the content of the object of concentration we wish to understand. Meditation is when we receive new information, new insight.
Samadhi is when we are fully conscious and we unite with God. Samadhi is also comprehension. It is a spark of understanding, like a lightning bolt that suddenly, in meditation, we understand something in a way we never understood before, and the mind is shocked and silent. It is a spark, and then afterwards, usually what happens, the thunder clouds come and say, “No, I don't understand what happened. No, that was just your mind, your ego.” But you knew you experienced something objective. That is Samadhi, a minor degree. There are many levels, as many and variant as the dimensions in the Tree of Life of the Kabbalah.
Question: So that is in the physical and that is also in the spiritual realms?
Instructor: Samadhi can happen any moment if we are really diligent in paying attention. For as al-Junayd said in a Sufi doctrine:
Whoever does not establish awe of duty and vigilance in his relationship to God will not arrive at disclosure of the unseen (unveiling) or contemplation (witnessing) of the divine. ―Al-Qushayri, Al-Risalah: Principles of Sufism
To establish awe of duty is to meditate, to respect and venerate the tradition in which we are practicing, so that we can cultivate the exercises we wish to work with. To establish vigilance in our relationship to us and our Being, then we can attain unveiling where the mind, the illusions of the mind, are torn and we witness God.
Question: So to get that lightning, that sharp shock that you are talking about, is through meditation?
Instructor: Yes, that is how we develop that.
Comment: Because that is the only way I can leave my body. I have to have that lightning.
Instructor: You have to relax. Relax and develop comprehension of the body and your mental states. Mental states are more important.
Question: This can happen during the day too? That shock?
Instructor: Yes. When you are walking down the street and you are daydreaming and suddenly... I have had this instant where sometimes I am paying attention, but my mind is wandering and I am losing my focus. And so I get a shock like “wake up!” from my Being, just out of nowhere. Or I am just doing something completely trivial and then, getting shocked. It reminds me of a saying by Mansur al-Hallaj. He was a Muslim Christ. He said, “When God loves his disciple, he will use even his stray thoughts to bring him back to attention.” So he will address your thoughts like “You were just thinking about this and forgetting me.” “I'm sorry,” I say. “ I'm sorry that I disobeyed,” and then keep working. So in the daytime that is the type of Samadhi, a comprehension which is very alarming and provides awareness. It is a clear perception. So:
It is necessary to place the body in the most comfortable position (Asana).
Like I mentioned to you, you can be walking on the street and your meditation should be when you are walking down the street. Everywhere we go, we need to be meditating, remembering God, so that insight comes spontaneously.
Question: What were those steps again? Relax, silence the mind...
Instructor: Yes. Asana is posture. Pratyahara is no thought. Dharana is concentration on one thing. Dhyana is meditation, when we reflect on the object of our concentration. Samadhi is ecstasy, comprehension.
Conclusion: The Seven Rays of Spiritual Evolution
So to conclude, there is the end of the quote from the book I mentioned in the beginning, from the book Igneous Rose. Samael Aun Weor explains how the three paths: the mystic, yogi, and the Gnostic help to develop our own spiritual idiosyncrasy, known as the seven cosmic rays. So this is what Samael Aun Weor mentioned in the beginning, which I am going to reiterate.
The seven rays of cosmic evolution are synthesised in these three ways [the Mystical, Gnostic, and Yogic paths] that the Nazarene showed. ―Samael Aun Weor, Igneous Rose
There are seven mighty rays. Now I am stepping aside from “ways” and talking about the “rays.” In this image, we have the lamb with seven horns and seven eyes mentioned in the Book of Revelation, which symbolizes the energy of Christ that manifests in seven primary fashions, seven primary ways. Every time a new God emerges from the Absolute, a new Spirit unfolding down the Tree of Life, that monad or Spirit, that Being, expresses and enters into one of seven rays. These are influences, or idiosyncrasies in God, in Christ.
So there are seven, because seven is the number or law of cosmic organization and order, just as we know that there are seven main planets in alchemy, seven primary virtues, seven vices, which relates to these influences. I have a quote from Samael Aun Weor. He explains in his book The Seven Words:
Each master belongs to a certain ray, for there are seven rays of cosmic evolution. ―Samael Aun Weor, The Divine Science: The Seven Words
And I am going to quote for you also the archangels that govern those rays. So each of us, our Being, belongs to one of the seven rays I am going to mention.
The Lunar Ray [Gabriel]
I reiterate, these rays refer to qualities in our inner God that are unique to that ray and unique to us. There are certain predispositions and qualities that associate with these different rays, which we develop in ourselves by working with the three ways: the mystic, the Gnostic, and the yogi. Samael mentions that our own ray or spiritual influence is developed particular to us by how we practice mysticism, transmutation, Gnosticism, meditation, and yoga.
The Lunar Ray pertains to Gabriel relating to the Moon, to preconception, conception, fertility, growth, the tides, lunar influences, maternity, birth, growth. Those refer to the angels of the Lunar Ray which are governed by Gabriel. Yesod relates to Gabriel.
We have the Mercurian Ray, which relates to medicine, philosophy, science, governed by Raphael. So the angels of medicine who heal many sick patients in the internal planes belong follow the Angel Raphael, Mercurial science, hermetic science, philosophy.
The Venusian Ray is governed by the Angel Uriel, the arts, love, compassion, music, flowers, poetry, art, literature―things of that nature. The angels of that ray follow Uriel.
Question: Uriel, wasn't he assigned to Earth?
Instructor: Uriel relates to Venus, but Venus is the one who produces and blossoms and flowers in the Earth.
The Solar Ray relates to Michael, relating to high dignitaries, courts, supreme officials. The Solar Ray and the Martian Ray have a close relationship.
The Martian Ray relates to the police, karma, the law, severity, the warriors of Mars: the angels or Elohim that are the masters of strength. This ray is governed by Samael, the Angel Samael. So he is an angel of protection like Michael.
Michael also relates to power because the sphere Geburah in the Tree of Life is astrologically related to Mars, but also to the Sun. So Geburah, the angels of Mars and the Solar Ray, have a deep connection.
The ray of Jupiter relates to politics. So it comes to my attention the 14th Dalai Lama who I suspect probably belongs to this ray because he is very involved with politics. Gandhi and many other individuals. Even Jesus is said to have belonged to the ray of Jupiter, which is governed by Zachariel.
Question: Is that why there is a Z with the sign of ♃ Jupiter on top?
Instructor: It looks like a Z, yeah, because it is Zachariel. The Hebrew letter ז Zayin can be formed to look like the sign of ♃ Jupiter.
Now, the ray of Orifiel relate to the angels of death who are responsible for helping the souls after they disincarnate―also to properties, fortunes, anything related to mortuary science, death.
Question: Isn't Pluto in there somewhere?
Instructor: Pluto we say is the kingdom of death and relates to hell. So the inverted aspect of Saturn is that.
Here we are only speaking about the positive relationship. There is also seven demons related to the infernal aspect, which we conjure with the Conjuration of the Seven, by invoking these angels.
As it says in the Book of Revelation, how Christ manifests in these ways:
And I beheld, and, lo, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. ―Revelations 5:6
So all of us belong to one of these rays.
Questions and Answers
Question: How do we find out which one we are from?
Instructor: Samael mentions one method. You raise your eyebrows. You count how many transverse lines you have over your forehead.
Comment: I have three.
Instructor: Technically that should say you are from the ray of Uriel, because one line relates to the lunar. Two lines relate to the Mercurian ray.
Question: Which that would be Saturn?
Instructor: No. Uriel is the arts.
Question: That would be Venus?
Instructor: Venus relates to three, the three lines. So the fourth ray, four lines relates to Michael. Five lines, the fifth ray relates to Samael. Six lines relates to Zachariel. And seven lines relates to Orifiel.
The problem is if we are old and if we have too many lines, it is hard to tell. Personally, the way that you figure out your ray is by learning to meditate and going out of your body, and then having experiences, because personally I have had many experiences about my ray and things about my Being that I learned from having Samadhis, in which Samael was teaching me, “This is your ray. This is where you belong. This is your path.” The way that I accomplished it, not that I am special, but you know, is just by practicing. By practicing and by being consistent. By practicing yoga, developing mysticism, and following the Gnostic path. It is how are you going to find the secret of your ray and what is the idiosyncrasy of your Being.
Question: Can you start working with how the planets are being aligned? And you know how astrology is. Can you work with that in some ways?
Instructor: We teach astrology too, to know how to read the stars to understand influences in our life. We have a book available called Practical Astrology, which teaches about that.
Now one thing I want to note about the seven rays is that it is eternal. It doesn't change. When your Being emerged from the Absolute and entered into the universe, that Being, that spark entered into one of the seven rays. It never leaves its ray.
Question: So life after life?
Instructor: Same ray. So even if we have had many different personalities under different zodiacal signs, even though we have developed in certain ways in different lifetimes, different cultures, our ray is eternal. It never changes. So you take it with you all the way to the Absolute and beyond. So there are some theosophists who are saying that a person can change their ray, and that is impossible.
Question: Is there a teaching within Gnosticism that if you are a male, you are always a male?
Instructor: One is not always a male and one isn't always a female. Because if you are observing your mind, you'll find that you have many feminine egos and male egos. So, I have observed that in myself, like, “Where did this come from? I am not a woman!” But meditating on that you can see that there are connections to past lives.
Question: So is there a belief in soul mate?
Instructor: Yes, and we say in Kabbalah that our soul mate is Geburah.
Question: So whatever your soul mate is, are you opposite no matter what lifetime you are in?
Instructor: Not necessarily, and that is a very serious karma. Tchaikovsky experienced that. His closest male friend was his soul mate. They couldn't be together, because to do that would have been a crime. So, he was a great master who suffered a lot because his soul mate, as he represented in Romeo and Juliet, he couldn't be with her because she was in a male body.
Question: What happens with the homosexuals then? How come there is no polarity there according to the occultists?
Instructor: They are just like leaves. A lot of them were like leaves tossed the wind, sadly. And many don't even consider changing.
Question: Is your soul mate the same in every single life, but you just have a different relationship?
Instructor: Soul mate?
Question: Yeah. If you are married to someone and that is your husband and wife by law, were they your person in every... maybe once they were your son or once they were this?...
Instructor: Possibly. The way to investigate that is to really speak to a master of the law of karma and they will tell you. I mean, if you are married to a certain person, that means that you probably know them for a long time. There's nothing new under the earth, but what is new under the earth is that by investigating, you will see, “Okay, who was this person in my past lives?” Different relationships maybe.
Question: When you say asking a master, you are talking about internally?
Instructor: Internally, yeah.
Question: I don't know how to ask this question. Like do you have one soul mate for the whole cycle of eternity and that is like your partner in life?
Instructor: Samael talks about soul mates in different levels. He talks about Geburah and Tiphereth as soul mates. He also talks about, in his case, the reason he fell was because he fell in love with a certain woman when he was a god already, and he fell, meaning he didn't control his sexual energy. He had sex with her and he fell. She was, you could say, the first woman he was with even before Litelantes, which was the wife he worked with in order to rise upwards. So there could be variation. It depends on karma.
Question: Wasn't he with other women after Litelantes?
Instructor: There was one woman he was with. He had certain partners before he married her and eventually after his wife Litelantes he had to practice with another woman. It is mentioned in his life's story.
Question: So I guess that makes sense.
Instructor: What matters is this: be with a person your God wants you to be with and follow your Being. Nothing else matters. So your God will tell you to be with a certain person that you love. Follow your heart and follow your inner God, the will of your Being. Sometimes, you know, karma is very painful, and many people may get into relationships and they break up, even if they are in a Gnostic relationship. It could be very heartbreaking, but the thing is to follow the will of your God. No matter what, you will be fine. So the one who joins together in marriages and dissolves marriages is the Lord, and we have to always obey the Lord. Pray and hope that we are always with a certain person in our life. If both partners are working seriously and are sacrificing and really working in a marriage, then there could be change, and there can be solidarity and the union is even stronger, depending on the work of the couple.
Are there any other questions?
Question: I remember you showing me your charm and I was looking for something similar. I don't know, but there is one charm that was just like this and it was made out of copper. But it also said Wiccan on it. So again, my intuition told me no, but I still purchased it and I'll be very honest, it it seemed to harm me more than help me, so I stopped wearing it.
Instructor: So the thing is, if you are dubious about the place you buy things, don't buy them from there necessarily. For places like that, I don't buy amulets, because those get charged from the atmosphere of the place they are in. There are other places you can get the Gnostic pentagram and there is a method to consecrate it as we give in the book The Gnostic Bible: The Pistis Sophia Unveiled in which you can bless any pentagram you have such as this one made of silver.
Question: There is nothing bad if it's copper, but for some reason that told me something.
Instructor: Copper is fine, but typically you want to get a pentagram that has seven metals. Because the seven metals relate to the seven nervous systems of the seven planets. For Mercury, there is quicksilver and then the Venusian ray relates to copper. Gold relates to the Sun, Michael. Iron relates to Samael, the fifth ray, Mars. Tin relates to Jupiter. And then lead relates to Orifiel, the ray of death.
Question: So your pentagram has all of those?
Instructor: It doesn't necessarily mean it's going to be a big thing.
Question: Is there any store in Chicago?
Instructor: I know people I can get it from so I can look into that and try to get some pentagrams for sale.
Question: But you are also saying there is another process after that?
Instructor: Yes, so in The Gnostic Bible: The Pistis Sophia Unveiled, you can consecrate a pentagram, an amulet, and it is in the very beginning of that book, the Gnostic Bible, that explains it in detail.
Question: Did you say it had lead in that?
Instructor: Yes, Saturn. The seven metals relate to the seven rays. So each metal is pertinent to one of the angels. Now, I had an experience internally where my Being told me, “The name Samael is like a metal,” and I reflected on that and, well, iron relates to Samael. Iron is like the nervous system of the planet Mars. So if you go to Mars, just like the Earth, or if go to Saturn, they are just like the Earth, but different constitutions. Mars is red because of the iron content that has predominance. It is the nervous system of the planet Mars.
Earth is a mixture, but the different planets relate to the different metals because that's the primary metal that relates, physically, to that planet, but also to the energies of Christ manifested through those worlds.
Each archangel is a life force of a planet. All of us are connected to one of the rays, to one of the angels.
The thing is to meditate and to discover, “What is our ray?” and to be guided internally. When you learn certain things about your ray, some people ask me, “Why is it important to know my ray?” Well, I ask, “Well, why is it important to know about know your name, your address, your credit card numbers, your social security number?”―things that you consider important that make things work physically. So spiritually speaking, when you know your ray, it is going to tell you about how to work spiritually as it relates to your inner divinity.
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