This is a transcription of an audio lecture from Gnostic Psychology, a course originally given live at the Gnostic Academy of Chicago:
Today, we are going to discuss the nature of consciousness, the nature of mind as it is explained within the gnostic doctrine, as well as its relation to the famous solar bodies of esotericism. We are going to elaborate on how mind, or consciousness, is related to the vehicles of the soul.
The solar bodies are well mentioned throughout the literature of Theosophy. And we are going to address the nature of the solar bodies in relation to the path, which is the path of the Self-realization of the Being and the complete development of the human being.
This path and the solar bodies are well explained within the Christian, Buddhist, Sufi doctrine, through all the world religions. As we are going to elaborate today, Master Jesus of Nazareth, Master Aberamentho, explains the nature of the solar bodies, in detail, in his gospel.
We also have in this image, Padmasambhava, who is known as the Second Buddha. He originally brought Tantrism to Tibet. Now he is recognized by having documented The Tibetan Book of the Dead. He taught the nature of Dzogchen, which means the Great Perfection.
So, we have here, in this image, Padmasambhava with his consort, the force of the vehicle of Tantra. Sexual union is how we create the soul. Let us remember that Master Jesus never taught that we have soul. He said: "With patience will possess ye your souls” (Luke 21:19). The soul or the solar bodies are vehicles through which God can manifest and express. These are only created precisely through tantra: pure, pristine, chaste sexual connection or union, and the transformation of one's vital principles.
When we talk about the solar bodies, we also need to talk about the nature of mind, because there are many misconceptions in spiritual circles between the consciousness and the solar bodies. We emphasize that the solar bodies are merely vehicles that can transmit light, in the same manner that a lightbulb transmits light.
The bulb is the vehicle. The light is Christ. So, in the path of Self-realization, we need to create the solar vehicles. We need to become solar beings, pure souls that can transmit the light of Christ, without blemish. This path has been taught in all the religions. And we have a saying by Padmasambhava about he nature of this path.
“Dzogchen is the secret unexcelled cycle of the supreme vehicle of tantra, the true essence of the definitive meaning, the short path for attaining buddhahood in one life.” —Padmasambhava
When we talk about the solar bodies, we emphasize there are many steps in the process of Self-realization. There are many who think that when creating the solar bodies, one is done. But that is a mistaken concept. Because the solar vehicles are merely a footstep in order to enter into the higher stages of initiation.
So, again we have a description of the solar bodies in relation with the Egyptian mysteries. In this image, we have the Tree of Life, kabbalah. On the right, we have the Tree of Life transposed on an egyptian god, Ptah, which is where we get the word Patar, Father. So, this father is our Inner Christ, our Inner Lord. And notice that his body is made of gold. Gold is the symbol of Christ, the light of the Being, the light of our real identity or Innermost God.
Solar bodies are created intentionally. Human beings do not possess them by nature. And that is why we discussed elsewhere in the lectures; we find that the only way to create the soul is by revolution. Not against other people, but ourselves. The requirements are very specific.
We typically possess what we call lunar vehicles, which we are going to explain in relation to the Christian Gospels. But speaking in general about the solar bodies, we are referring to the kabbalah, the Tree of Life.
Here, we have in the bottom Malkuth, which means “Kingdom” in Hebrew. This is our physical body, which we receive as a gift of nature by the procreation of our parents. Above it, we have Yesod, which is the vital body. And our vital body is the origin of all our chemical, metabolic, catabolic processes—reproduction. It is our energy and vitality.
Our physical body would not be able to exist without Yesod, our “Foundation.” After creating the Ssolar bodies like Ptah, Patar, the Father, as it is represented in gold, we can reach the Father—if we want to work with Yesod, our foundation, our vital forces, specifically our sexual energy, which, as we elaborate in the scripture, is the foundation of all genuine spiritual Self-realization.
Above that we have Hod, which means “Glory.” This is our emotional body, our astral vehicle. That is what we commonly have when we go into the astral plane when we dream.
What we typically possess is not a legitimate astral body, but a lunar phantom known as kama rupa, meaning “desire body.” This in relation to the theosophical teachings, as well as the Hindu scriptures.
In the right, we have Netzach, which means “Victory.” This is typically referred by theosophists as the mental body. But we know from esotericism that we do not possess a solar mental body, but manas or lunar mind. Sometimes, we say kama manas. Kama means “desire” and manas, “mind.”
So, our mind is animal, in desire and nature, as evidenced by the fact when we observe our psychology from moment to moment. We are constantly afflicted by negative thoughts and discursive elements which keep the consciousness enslaved.
Above that, in the middle of the Tree of Life, we have Tiphereth, which means
“Beauty” in Hebrew. This is our willpower. We call this human soul, which is not developed in us. As Jesus taught:
“With patience will possess ye your souls.” —Luke 21:19
We have to develop Tiphereth into a fully illuminated human being. But Tiphereth, as it is, is merely our willpower, which is typically channeled through our mind and desire, mind and emotions, which are subjective in nature.
We do not possess yet what is the called a solar casual body, a solar vehicle that only knows how to express the will of Christ. And which all the great initiates have developed.
So, in emphasis to this point, we explain that we are not yet human beings. Because the human being is made to the image of Elohim, God. Or better said, “gods and goddesses.” When we refer to the human being, we refer to the Hum (Sanskrit for) the breath, the wind, the spirit and man, manas, mind. So, the real human being is man or mind, not exclusively of the male sex, that is united with Hum, spirit.
Our image of Ptah represents a human being with his bodies of gold that are only created with alchemy, the science of perfect matrimony.
Above that, we have in the left, Geburah, which means “Justice,” severity, in the kabbalah. We call this our consciousness, divine soul.
To the right, we have Chesed, which means “Mercy,” our Innermost God, our inner Being.
Now, notice above we have the trinity, which is known as Christ: Kether, the Father; Chokmah, the Son; Binah, the Holy Spirit.
Understand that the top three sephirah [Hebrew for “emanations,” spheres, “jewels”] are Christ. The trinity is Christ.
Chesed and Geburah, the Innermost and divine soul, are God within us. It is our inner Lord. God never enters into degeneration, meaning: God has not fallen. His human soul, Tiphereth can obey God or fall down into the abyss, Gehenna mentioned in the scriptures.
The problem is this: the willpower obeys the inferior quaternary, the inferior four bodies, which are elementally, lunar vehicles in most of us. Because in order to create the solar vehicles, one needs to work in alchemy, in a matrimony.
Speaking about the lunar bodies, what we typically possess, if we examine them in the internal planes, they are of a phantasmic nature. They are of a ghost-like appearance. They are not substantial.
Question: The four lower bodies, those are the lunar bodies, the four lower ones?
Instructor: In most of us.
What we need to accomplish in alchemy is to create the solar vehicles, which are represented by the Tree of Life. But for most individuals who are not human beings yet, but intellectual animals, souls with intellect, our mind, emotions, vitality, as well as our physicality, are vehicles of the ego. We do not yet have the conduit, which are the solar bodies, in order to reflect the light of God and return it back into its source.
Question: So you’re saying our willpower over the ego at this stage?
Instructor: Our will typically follows our mind or emotions, which are the expressions of the ego.
Question: So if you’re able to astral project and stay conscious in the astral plane, that doesn’t necessarily mean that you created that solar body, right?
Instructor: It does not necessarily mean that, but, at the same time, individuals that did practice alchemy in the past are basically recapitulating their work.
So, some individuals who do already have those bodies, tend to have experiences as a grace of God, to bring those souls back to the path. But just because one has experiences in the internal worlds, that does not mean that one has the solar bodies yet. The way to verify that is to learn to astral travel, to communicate with our God.
For most of us, we do not have those vehicles. And Samael Aun Weor stated solar bodies are a luxury which can only be created through the work alchemy. It is Master Jesus that taught us we typically have what we call the lunar bodies.
The importance of creating the solar bodies in order to express Christ is emphasized in the scripture—in Matthew 22:1-3 and verses 8-14, where we have the parable of the wedding garment. The wedding garment are the solar bodies, which can only be created in a matrimony.
“And Jesus answered and spoke unto them again by parables, and said:
“The kingdom of heaven is like unto a certain king, which made a marriage for his son.
“And sent forth his servants to call them that were bidden to the wedding: and they would not come...
“...Then saith he to his servants: The wedding is ready, but they which were bidden were not worthy.
“Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
“So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
“And when the king came in to see the guests, he saw there a man which had not on a wedding garment.
“And he saith unto him: Friend, how camest thou in hither not having a wedding garment? And he was speechless.
“Then said the king to his servants: Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
“For many are called and few are chosen.” ―Matthew 22:1-3, 8-14
In order to enter into the kingdom of heaven, we need to create the solar bodies. Because without those vehicles of Christ, we cannot resonate with the divine laws.
Christ needs a vehicle in order to express himself. And the way He does that is through the soul, the solar vehicles. So, with our lunar bodies we cannot enter into heaven.
However, I will emphasize, even creating the solar bodies is the first step. It is not the end. We need to be born again, which fanatic Christians of these times associate with doctrine or belief. They raise their hands and say: "I believe in Jesus and I am saved." And they say, “Well, you are born again.” That is not the case.
To be born again is a sexual problem. We need to use the sexual force in a matrimony. For as emphasized in this gospel: the wedding garment is the result of a marriage. Therefore, individuals who seek to enter heaven through abstinence, or as renunciates, or by rejecting sex, walk the path of error. Because Christ taught us that to be born again is to work in a matrimony, with the sexual power and to use it for Christ.
For as Jesus taught us in the book of John, Chapter 3, verses 3-8, when he talked to Nicodemus:
“Jesus answered and said unto him: Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
“Nicodemus saith unto him: How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born?
“Jesus answered: Verily, verily, I say unto thee. Except a man be born of water and Spirit, he cannot enter into the Kingdom of God.
“That which is born of flesh is flesh; and that which is born of Spirit is Spirit.
“Marvel not that I said unto thee. Ye must born again.
“The wind bloweth where it listeth, and thou hearest the sound thereof, and canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” ―John 3:3-8
So, we have in this graphic Jesus talking to Nicodemus, where he explains that which is born of flesh, meaning through the animal orgasm, is flesh, physical children. But that which is born of the spirit, through the sexual act, that is conserved and controlled, is spirit.
So, birth is, whether physical or spiritual, the result of working with the sexual power in a matrimony. There is no other way. Master Aberamentho taught this.
Alchemy, Chakras, and Kundalini in the Psalms
We talked about the pneuma, the spirit like the wind, which we are going to elaborate further in relation to the bodies themselves, how to create them. When working with the spirit, we work with the sexual force known as the Holy Spirit, which we mention as Binah in Kabbalah.
In this image, we have an illuminated spinal medulla and the seven chakras. These chakras awaken when the power of the Divine Mother, known as Kundalini, awakens from the coccyx and ascends up the spine into the brain.
When that fire awakens in the matrimony, it ascends slowly in accordance to the merits of the heart, never by one’s own whim, but by the intelligence and power of the Divine Mother. She is the one who, as the Weaver in Arcanum 24 in the Eternal Tarot of Alchemy and Kabbalah, weaves clothes for the soul to inhabit.
She is the one in this card who spins the wheel. She elaborates the soul, so that the consciousness can be dressed. When she awakens in the coccyx and ascends up the spine, She awakens all the faculties, the seven chakras. That is a divine fire that you can see in this image. And, when we rise the fire within the different spinal medullas within our lower bodies within the Tree of Life, we create the solar bodies.
As we illustrate, Kundalini is the sexual force. The seminal energy is the power that gives life or can produce death, if we abuse it. For it is stated many times in the scriptures of the Old Testament, we find one reference in the sons of David, in the Psalms.
“The trees of יהוה Iod-Havah are full of sap; the cedars of Lebanon, which he hath planted; where the birds make their nests: as for the stork, the fir trees are her house.” ―Psalm 104:16-17
So, that is why this sap that the Bible talks about is the semen. The sap is the semen of plants. And we know that semen, physically, in man or woman, is the condensation of blood. So, that sap that fills the cedar tree is precisely our sexual matter, seminal fluids, whether in man or woman, because semen does not only apply to man, but to woman as well.
And the cedar tree relates to this process of creating the solar bodies. The cedar tree represents our spine. And the angels that govern the cedar family can aid us if we practice sexual magic. Even the word Lebanon teaches us a great mystery. Samael Aun Weor explains in Igneous Rose:
“In the word Lebanon (Spanish: Líbano), we find the IAO that permits the angels of the cedars of the forest to open the door of the spinal medulla when we practice Sexual Magic. IAO is the mantra of Sexual Magic.” ―Samael Aun Weor, Igneous Rose
IAO in Latin means Ignis, Aqua, Origo; fire, air, spirit; or fire, water, spirit. And Samael explains this is the mantra of sexual magic to create the solar bodies. First, it is the wind of the spirit working with the fire of sex in order to generate the pneuma, the wind, the breath of spirit, which is the essence of the practice of tantra.
So, Lebanon in the Old Testament refers to the science of IAO. This secret mantra is considered the holiest of all mantras amongst the great temples of mysteries. And we know from the writings of Samael Aun Weor that when this sacred name was pronounced in ancient times, they would pound the drums so that the profane outside would not hear the name of this mantra, because it is exceptionally powerful.
IAO relates in Hebrew to י Iod, ה Hei, ו Vav. And IAO or י Iod, ה Hei, ו Vav is יהוה Iod-Havah, Jehovah. When we work with the sap of our bodies, we practice alchemy and raise those forces upwards, the Kundalini, so that it illuminates the chakras and gives birth to the soul.
Solomon and Sacred Sexuality
To elaborate this point of our sexual nature, of the creation of the soul, we have the following teaching by Solomon, who is in synthesis a great solar man. He was a great king recognized for his kingdom of gold, meaning: he was self-realized. He was a great master.
He taught in Song of Songs the sexual nature of the spiritual union with God. And it is precisely through sex that solar bodies are created. And what will be relevant in this passage is that we examine this image of Shiva-Shakti, which is the Holy Spirit. Shiva is the Father or Abba Elohim with the Divine Mother Shakti, Aima Elohim. These are the two polarities of the Holy Spirit, which is masculine and feminine.
This is represented in the scripture of the Song of Songs by Solomon. He talks about his wife, who is his sister, which if we interpret it literally, is absurd. Because the fact this great master was practicing incest would be a crime. Instead, these are principles.
Just as Adam and Eve, in the garden, united sexually, they represent man and woman, or brother and sister. They are principles. They are not literal figures. So, Solomon and his wife, his sister can represent Shiva-Shakti, because the same power is male and female. And when we talk about Shiva, we need to talk about Shakti. And when we talk about Shakti, we need to talk about Shiva. Because the Holy Spirit is dual, both powers, male and female.
Question: In Indian philosophy, one of them is the creator and the other is a destroyer.
Instructor: Shiva-Shakti is the power of God that can create the soul or damn the soul, if that energy is expelled through the orgasm. That is our original sin.
And so is represented in this scripture, we will explain how scientific chastity, purity in sex, is precisely which leads to the development of the soul.
As Solomon states:
“Thou art all fair my love; there is no spot in thee (meaning that you are completely chaste with no impurity in you, my Shakti, the sexual force).
“Come with me from לבנון Lebanon, my spouse, with me from לבנון Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountain of the leopards.” ―Song of Songs 4:7-8
What’s interesting with Shiva is that he is typically portrayed sitting on a leopard's skin or a lion's skin, meaning he has conquered animal desire. So, when he talked about being elevated in the mountains, that is the symbol of having looked the path of initiation and that one has conquered desire, like Solomon did.
“Thou hast ravished my heart (which in Hebrew is לֵבָב lebab, similar to לבנון Lebanon, as we are going to explain), my sister, my spouse; thou hast ravished my heart with one of thine eyes (which in Hebrew is עיניים Ayneen), with one chain of my neck.
So, he talks about the heart as לֵבָב lebab and mentions right next the city of לבנון Lebanon. There is a profound relationship there.
We know that in transmutation, we bring the energies inward and upward to our brain, and into our heart. לֵבָב Lebab, as in לבנון Lebanon, is heart. The last part of Lebanon is נ Nun [or ן Nun Sophit, final Nun], which in Aramaic means “fish.” נ Nun is sperm, literally, because our sperm and ovum swim within the waters of sexuality.
Lebanon represents those who practice chastity. As Samael Aun Weor mentions, Lebanon or Líbano is IAO. In order to really dwell in that divine city, one has to transmute the נ Nun, the sperm or the ovum through the spinal column into the brain, and then into the heart, לֵבָב lebab. That is the meaning of Lebanon.
Question: You mentioned נ Nun again. Could you give the description where you mentioned fish?
Instructor: "Nun” in Aramaic means “fish,” and refers to sperm and ovum. The letter N [the Hebrew נ Nun] hides the meaning of the sexual principles.
Now, Solomon says: "Thou hast ravished my heart with one of thine eyes (Ayin)."
“How fair is thy love, my sister, my spouse! How much better is thy love than wine! And the smell of thine ointments than all spices.” ―Song of Songs 4:9-10
The word for smell is ריח reyach. ריח Reyach relates, in Hebrew, to רוח ruach, which is spirit. In the book of Genesis, the spirit hovers over the face of the waters, the אלוהים רוח Ruach Elohim.
Genesis is a work of alchemy. So, by working in a matrimony, the spirit hovers on the waters of sexuality and creates the heavens in the seven days of genesis, which explains the teachings of the solar bodies in depth.
It would take many lectures to explain each component, but here, we are speaking more generally.
And the "smell of thine ointments”—the word “ointments in Hebrew is שמן shemen, which is where we get the word “semen.”
“And the smell of thine ointments,” the רוח ruach of thine ointments, the רוח ruach of thy semen, the spirit of thy semen, is more voluptuous, “delightful than all spices,” meaning: all the common and terrestrial pleasures we typically experience—because the sexual act is the ultimate consubstantiation of love between man and woman, and Christ.
When we talk about the spirit, or the ריח reyach, the smell, which is really רוח ruach, “the spirit of thine ointments,” it talks about, how through alchemy, by being sexually connected and controlling the breath, inhaling profoundly the energy, conserving it, transforming it, bringing it up in the spine, and later into the heart—that is how we enter in the kingdom of Lebanon. I mentioned נ Nun is the sperm and ovum, the sexual matter, and לֵבָב lebab, the heart. He continues:
“Thy lips, O my spouse, drop as the honeycomb: honey and milk are under my tongue...” ―Song of Songs 4:11
That is honey, which was originally pollen. Through work, the bee transforms that into sweetness. This is the symbol of the soul. Because through the impurity of our daily life, we work on ourselves and transform that garbage into honey, through alchemy, into sweetness of the spirit. And that is ultimately achieved when one is working in a matrimony.
“…and the ריח reyach, the smell of my garments is like the smell of Lebanon.” ―Song of Songs 4:11
So, what are these garments? It is the solar bodies. Here, it is very explicit. The solar bodies are created trough sex. There is no other way. “The smell of thy garments, the ruach of thy garments, is the smell of Lebanon,” meaning heaven. Those initiates who entered the Heavenly Jerusalem, into the Kingdom of God, which is Lebanon or Jerusalem.
Lastly, Solomon states:
“A garden inclosed is my sister, my spouse, a spring shut up, a fountain sealed.” ―Song of Songs 4:12
So, the Hebrew word for fountain is מַעיָן ma'yan. And, if we look at this graphic, we have the word מַעיָן ma’yan, which is Mem, Ayin, Iod, Nun.
Notice, we previously talked about Solomon, ravished with one the eyes of his sister, his spouse. The word מַעיָן ma’yan is the same word as eye, עין ayin. It just has the letter M in front of them. So, instead of עין ayin, it spells מַעיָן ma’yan. That is fountain.
So, these are the fountains of life that Jesus mentions, which will never allow you be thirsty again. As explained in the parable of the woman at the well, when the woman asks: "Give me the water that springs up to everlasting life." And Jesus says: "Go call thy husband." Meaning that if you want to know how to find the water, work with your husband, because in the matrimony is where the fountain is produced.
These waters of life are precisely the sexual energy. And sexual energy has a profound relationship with our perception, as evidenced in Hebrew: עין ayin, eye; עיניים ayinim, eyes. מַעיָן Ma’yan is the same word, but with מ mem; and מ mem is water.
So, in order to have spiritual perception, we need to work with our water. That means we need to be married in order to begin this process. In order to enter the higher stages of initiation, we need to work with the waters, represented by Mary, מרים Miriam, the Divine Mother. And עין ayin is an eye. [Remember that “The light of the body is the eye: if therefore thine eye be single (pure), thy whole body shall be full of light. But if thine eye be evil (impure, lustful), thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! —Matthew 6:22-23]
So, he says very clearly: "A garden enclosed is my sister. A spring shut up. A fountain sealed." So, we will have the energy of sex, but we need to be sealed hermetically with this force. We must never expel it. It is very well known in tantra, from the teachings of the Dalai Lama. He even explicitly states:
“Sexual energy should never be let out.” ―The 14th Dalai Lama
And this fountain should never be spilled, meaning one should never reach the orgasm, because if we lose that fountain, we cannot assuage our thirst for the kingdom of heaven.
Question: But only in procreation—you would have to. That would be the exception, right?
Instructor: In the past humanities, procreation was accomplished without the orgasm.
Comment: But still, it was a fall.
Instructor: There was never loss of the seminal fluid, but one sperm would be emitted in order to enter the womb of the wife. So, in the past, human beings procreated without orgasm and they had children which were pure.
Question: Is that possible today?
Instructor: Yes. What matters is that we follow the will of our Being, so that he can guide us as when to practice in the appropriate astrological hour, so those forces are conducive for producing a child without pain. It is mentioned in The Yellow Book, specifically.
Question: So, you are saying that if a couple procreated without spelling the semen, the woman would give birth with no pain?
Instructor: Less pain, I would say. When following the divine laws, we avoid pain.
Comment: That’s tremendous pressure on the man, to get to the point that only one cell is emitted!
Instructor: The force that guides that is the Holy Spirit, the Divine Mother.
So, we need to be sealed. A fountain that is enclosed. We should never let the energy out. If we want to have children of a divine nature, of a pure nature, we must learn to practice according to the guidance of the Elohim. Because that energy, in a matrimony, should not be expelled. But according to the will of God, one sperm can leave the phallus in order to enter the ovum. But that is in accordance to the will of God [and therefore constitutes what original, esoteric Christianity denominated an “immaculate conception,” sexual generation without impurity, blemish, orgasm].
Comment: These are spiritually developed people! They will have to be very spiritually developed to do that…
Soma, Sexual Energy, and the Power of Shiva
Instructor: In this image, we have the picture of Shiva by an ocean. When explaining the nature of the fountain, the waters of life in Hindu language are Soma. In this image, we see Shiva drinking from an ocean that is being churned by a great battle between gods and demons, which results in the ocean being polluted and poisonous in order to extract Amrita, which is the nectar of the gods, the pure sexual energy. He drinks the poison, which I believe in the myth explains how he came with the blue pigment in his skin. He drinks this drink of Halāhala or Kalakootam. And this represents how the energies of sexuality have to be extracted from impurity. So, the impurity is the poison that is being generated in the battle with our own ego, our own lust.
Soma has a great relationship to the Christian scriptures. Soma or Amrita is the nectar of immortality. This is the substance, the seminal energy or seminal matter which can create the solar bodies.
We find different definitions of soma, “a secret drink of Hindu Gods through ancient Hindu religious texts.” It also refers to the “press of drinks made of juiced plants.” So, the significance of being pressed in order to extract the juice of a plant is very significant in relation to alchemy, because when a man unites with his wife, the organs press together and, therefore, if the breath is controlled, the juice can be extracted, sublimated, and elevated to the brain, and into the heart.
Soma also connotes the God Chandra, who relates to the moon. And we know that the moon relates to the vital forces of Yesod, which is the sexual energy.
Question: Which is in the etheric body?
Instructor: Yes. In Greek, soma signifies “body.” In order to create the solar bodies, we need to work with our own soma, our sexual energy.
Unfortunately, in modern times soma can also mean hallucinogenic substances, which we do not advocate in these teachings.
The Śvetāśvatara Upanishad and Sexual Yoga
So, as I elaborated in relation to soma, we have this image of the Christ crucified, which someone may find strange in the context of expressing the Hindu teachings. We find the symbol of the cross with the symbol of alchemy: the union of man and woman.
Christ, the force of God, is crucified whenever a man with an erect phallus enters the uterus of his wife. That forms the cross. The vehicle beam is the phallus. The horizontal beam is the uterus.
And we see in this image his crucifixion in which all the impurities of his psyche are annihilated. This is what the crucifixion of Christ represents. And notice how in his right side, he is pierced by the spear of Longinus, in which flows his blood. This ties to the scripture known as Śvetāśvatara Upanishad, Chapter 2 verse 6:
“Where the fire is rubbed, where the wind is checked, where the soma flows over, there the mind is born.” —Śvetāśvatara Upanishad 2:6
So, when a man and a woman are united in the cross, the fire is rubbed, as mentioned in the scripture. When a phallus unites with the uterus in holy matrimony, the fire is stimulated. And when the wind is checked, when the breath in the sexual act is controlled, the soma grows and develops. The sexual energy is activated and begins to flow inwards and upwards.
We have two ways of energy flowing in our body: we have centrifugal force when the energy goes from inside to outside, which is what we do not recommend. And then, we have the centripetal flow of forces, which is from outside in, which is the science of transmutation.
When the fire is rubbed in sexual union, and when the wind is checked, the spirit, the breath, ריח reyach, רוח Ruach. When the sSoma flows over, or rather, inside and upwards, then the mind is born, meaning: the Solar bodies can be created in this context.
When we talk about flow, we talk about tantra. Tantra means “flow, continuum.” That is an eastern term for the nature of this science.
The Four States of Consciousness
In relation to the solar bodies, we have to talk about mind. We make the distinction between the states of consciousness and the solar bodies of the Being. It is true that solar vehicles can grant us access to higher states of consciousness, but they do not determine a completely awakened state of being. There are many individuals with solar bodies, or could have developed these bodies in the past, and they are asleep. Or, even worse: many of them have fallen into the path of demons.
Do not think that once you have created the solar bodies one is saved. The consciousness needs to be developed further.
When we talk about the mind or consciousness, we need to talk about four states, which we are going to the Christian Gospels as given by Paul of Tarsus. We have four states of consciousness mentioned in Greek, by Plato.
Eikasia is the first state of consciousness and refers to a state of profound sleep, instinctual, animal desire, barbarism, war, violence. There is an instinctual state of being where there is no self-reflection or cognizance.
If we translate εἰκασία Eikasia directly into English, it means “imagination,” which is interesting about this is that, as Master Samael explains, Eikasia is darkness. And yet the translation means “imagination.” What this relates is the fact that, even though we are physically awake, and active, we perceive imagery, sensation, concepts, thoughts, we are in darkness, spiritually speaking. It is a type of perception, but is devoid of any spiritual understanding of the nature of the phenomena.
So, we have Πίστις Pistis, which means “belief.” This is the common state of consciousness of humanity. Pistis is belief, sometimes translated as faith. But here, we are referring to belief and faith in a conventional sense, devoid of any spiritual substance.
Many people have beliefs and concepts of the afterlife, about astral travel, the internal dimensions, the solar bodies, but they have no cognizance of these things. They believe in religion, but they do not practice the esoteric heart of religion.
Humanity tends to gravitate between Pistis and Eikasia: beliefs, fanaticism, and war.
We have a third state of consciousness, which we seek to develop, and which grants us the doorway to really enter initiation. This other state is διάνοια Dianoia. Dianoia, as Samael Aun Weor explains in The Perfect Matrimony, is revision of beliefs. The way we review our beliefs is by awakening consciousness. This is the state of awakened perception. And in order to really develop this state, we need to be, like Solomon told us, a fountain sealed, a מַעיָן ma’yan sealed. Because עין Ayin and מ Mem, perception developed though the waters of transmutation help to awaken us to the state of Dianoia.
Diá means “thoroughly, from side-to-side," which intensifies noiéō, "to use the mind," noús, "mind.” So, when we awaken our consciousness by working with our own fire, with our own fountain of life, we begin to change many concepts that we have about ourselves. This is to revise our beliefs about who we are, what we know, who we think we are, where we are going. Dianoia is the alert state of perception, the alert novelty.
But now, we have a fourth state of consciousness, which can only be fully developed and reached by working in alchemy. It is νοῦν Nous. Nous literally means mind.
Question: Excuse me, sir. Did you say something that relates to the left ventricle of the heart?
Instructor: There is an atom that relates to the Innermost, a spiritual power, a force relating to the left ventricle of our heart. So, Nous relates to that. The atom Nous is in our heart. And the state of Nous is illuminated perception. It is the consciousness, which is in union with the Innermost, that perceives as the Innermost, that is one with Christ.
Nous refers to heights of the Tree of Life. From Geburah, Chesed, and above. That is the spirit of the Inner Christ. Those heights can only really be developed, as Samael Aun Weor explains, by working in alchemy, because to develop the spirit is very arduous work related with transmutation, related with the perfection of the psyche.
We explain this in relation to the solar bodies because, in order to work in alchemy, we need to establish ourselves in Dianoia. We need to cease being asleep in Eikasia. We need to cease being hypnotized by our beliefs, our concepts, which is Pistis. To work in alchemy effectively, you must possess Dianoia to be awakening, to develop that state of alert perception through mediation, through self-observation.
As I mentioned, there are many who have solar bodies, but they forget this fact. They forget this work on the ego. And Nous is fully developed when we have no ego. This path of Nous is represented by the path of the spirit, Pneuma. Nous, our Innermost, relates to that Atom Nous which is connected to our spirit.
The Heavenly and Terrestrial Man of St. Paul
We have in this image, a teaching by a great master. His name is Hilarion IX. He was known as Paul of Tarsus. He was known as a great persecutor of Gnostics until he converted through a revolution in his experience.
Question: He was a tax collector?
Instructor: I do not know what he physically did as work, but what happened to him was very profound. He experienced Nous, an illuminated state of consciousness when he knew Christ directly. The Logos. The force of God. And therefore, he stopped persecuting the Gnostics physically.
Comment: In the Christian teachings, I think they claim when he was on his way to Damascus, and a lightning bolt hit him that the divine sent. “Paul, Paul, why have you hurt me, betrayed me, deny me,” I think. That was in the Christian teachings as I remember.
Instructor: And the lightning bolt represents the force of Christ which descends from the Trinity, at the top of the Tree of Life down to Malkuth. So, he was struck by an experience, which Christ reprimanded him to change. And, so, he gave a very beautiful doctrine on the nature of the solar bodies. The nature of Nous. The nature of perception.
He explained that the solar bodies are created through sex. But importantly, we need to awake, he says, to righteousness. Meaning to work in Dianoia. If we do not awaken consciousness through meditation and annihilate the ego, we cannot walk to Christ. In fact, we can make the solar bodies and attain development to a degree, but if we do not fully eradicate our own desires, then we will suffer. We will go down.
Question: That means you’re desireless for anything?
Instructor: Desire in terms of ego. Animal lust, pride, vanity. Not longing.
So, Paul of Tarsus taught [in 1 Corinthians 15:34-40; 42-43]:
“Awake to righteousness, and sin not; for some have not the knowledge of God (the esoteric doctrine): I speak this to your shame (to those who study, but do not practice).
“But some men will say: how are the dead raised up? And with what body do they come?
“Thou fool, that which thou sowest is not quickened, except it die (meaning: you want to create the solar bodies, but those vehicles cannot be fully perfected until you die in your ego).
“And that which thou sowest, thou sowest not the body that shall be, but bare grain, it may chance or wheat, or of some other grain.
“But God giveth a body as it hath pleased him, and to every seed in his own body (so, that is the seed, semen, the sexual force. And so this grain represents the wheat, which has represented Christ. As we have in the Holy Gnostic Unction, the bread and the wine of the Eucharist). ―1 Corinthians 15:34-38
Question: Does that correlate in the Greek mysteries to Ceres, or when they’re talking about grain?
Instructor: Yes, because the grain represents the seed of the sexual force that gives birth to the solar bodies.
Comment: I have to say, you go really well into details. There are so many things that are allegorical that the Gnostics, the way you teach it—for some reason, the others, whether it be the tarot schools, the fish coming up out of the waters, pulling it out through mercury, but they don’t, none of them go behind it like the way you do. I have to say that, I’m finding out things. I thought, “I know this, no!” So much is allegorical, but they do not explain the relationship.
Instructor: So he says, “Every seed to his own body.” Meaning: our body produces the semen. The seed that gives birth to our solar vehicles, which do not manifest fully in the beginning, but they are germinated slowly, in the same manner a child is born in the womb of his mother. Nine months. Nine relatesd to Yesod, the foundation, the sexual force.
He continues in relation to the solar vehicles:
“All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.” ―1 Corinthians 15:39
When he talks about the flesh of men, he means real human beings. Because a real human being has the solar bodies created. Those solar bodies define a real Hum-Man. Because the spirit [the Sanskrit Hum] can only incarnate when one has the solar bodies, and we fully eliminate the ego.
So, the flesh of beasts is really us. We have the flesh of beasts. Our family procreated in an ordinary manner, so to speak, and we are the result of fornication. We have the flesh of animals born through animal desire.
We also have the flesh of another fishes, meaning those initiates who know how to swim in the waters. Who control the waters. Who are beginning on the path develop the seminal energy.
And also we have the flesh of birds, meaning those initiates that know how to fly through the Tree of Life. That is one meaning we can derive from them. He continues:
“There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
“So is also the resurrection of the dead. It is sown in corruption; it is raised in incorruption.
“It is sown in dishonour; it is raised in glory; it is sown in weakness; it is raised in power...” ―1 Corinthians 15:40, 42-43
So, this topic of resurrection refers to one level, the creation of the solar bodies. One has died to a certain degree and resurrects at a spiritual level. That is the process of the Major Mysteries, of initiation.
The solar bodies are sown in corruption, meaning: our body is imperfect. We experience many illnesses and diseases because our bodies are degenerated with fornication. But the solar bodies are sown in corruption, because we practice alchemy with this body. And the solar bodies are raised in incorruption, meaning they are pure.
Just as the same matter in Buddhism, how the lotus flower floats above the muddy waters. That impurity is our mind. It is Eikasia. It is Pistis. However, the lotus is above that. It is pure. It rises above the impurity of the mind. “It is sown in weakness,” meaning we are weak in the beginning. But, when we practice alchemy, the solar bodies are raised in power, with tremendous force.
The Psychic and Spiritual Bodies
The teaching of the solar bodies also relates to Paul of Tarsus and his teaching on the Tree of Life. Here, we have the image of the Kabbalah again. Another way to look at this is in terms of three triangles, which Paul of Tarsus explain in relation to the bodies of the soul.
Within the triangle of the Logos, again as the Father, the Son, and the Holy Spirit: Kether, Chokmah, Binah.
Within the triangle of the spirit, the pneuma, which is Chesed, Geburah, Tiphereth.
Then we have the triangle of the psyche, which is Netzach, Hod, and Yesod. Malkuth is a fallen sephirah.
Question: Is that top triangle, the very apex at the top, that’s smaller?
Question: That’s Da’ath?
Instructor: Kether, Chokmah, Binah, the upper triangle is the Logos. The secret sephirah, Da’ath, does not have any image. No representation. It is the secret science of alchemy. So, Da’ath relates to the throat, which relates to the practice of alchemy, uniting sexually with our partner, the mantras we pronounce, “I… A… O…” in relation to sex; we are working with Daath, the Verb. That is how we create spiritually. When we connect sexually, we pronounce the mantras: IAO is the most sacred.
So, the triangle of the spirit is Chesed [pneuma], Geburah, Tiphereth. The bodies of the psyche relate to Netzach, Hod, Yesod, and Malkuth. Mind, emotions, vitality, and physicality.
Question: Kether is the Father?
Instructor: Kether is the Father.
Question: And Binah is the...
Instructor: The Holy Spirit.
Question: And Chokmah is the Son?
Instructor: Yes. And so, as we show the image of Shiva-Shakti that is also the Holy Spirit. Because Shiva-Shakti is male-female. Or, we say Jehovah Elohim in Hebrew. But that is digressing a little bit.
So, when talking about the solar bodies, we can refer to these triangles in relation to levels of spiritual development. Paul of Tarsus gives a very profound kabbalistic teaching, as he continues:
“It is sown a σῶμα ψυχικόν psychic-image body [Soma Psuchikón]; it is raised a σῶμα πνευματικόν spiritual-image body [Soma Pneumatikón]. There is a σῶμα ψυχικόν psychic-image body, and there is a σῶμα πνευματικόν spiritual-image body.” ―1 Corinthians 15:44-45
Soma means body. Psuchi relates to psyche. Ikón is image. So, we can translate it as psychic-image-body, to be literal.
People think that it usually say terrestrial body in the translations. That is not what the Greek taught us. By terrestrial, I mean relating to our lower personality, whether the terrestrial or they say the heavenly personality, the heavenly Being. So, Soma Psuchikón, the psychic-image-body, the body that bears the image of the psyche, relates to this triangle, as we showed: Netzach, Hod, Yesod, and Malkuth. This is the lower quaternary, which is what we are. So, Paul of Tarsus states:
“It is sown a σῶμα ψυχικόν psychic-image body [Soma Psuchikón]; it is raised a σῶμα πνευματικόν spiritual-image body [Soma Pneumatikón].” ―1 Corinthians 15:44
Soma is body, as I mentioned. Pneuma is spirit. They usually translate this as celestial body or spiritual body. Again, remember that soma is the sexual energy that gives birth, life to the bodies of the soul.
So in the beginning we create…
Question: Some would be Yesod?
Instructor: Soma relates to the vital force. It is the vital force. And, through this energy of the sex, we give birth to the bodies of the psyche, Soma Psuchikón.
In the later process of initiation, if we are destined to walk that path, we elaborate the Soma Pneumatikón, which is really the solar bodies when they are completed, when they are perfected.
In the beginning, we develop the psychic bodies, which, through intense alchemical transmutations, by destroying our desires, our ego, they become completely perfected and give birth to the bodies of the spirit.
So, first comes the soul. The sSpirit comes next. There are many initiates who forget this detail, like Nietzsche. He thought that all human beings have these vehicles, the psychic bodies, or even have spiritual bodies. But he ignored that these have to be developed through initiation.
Question: So soul is the reflection of the spirit, right?
Comment: I always get confused by…
Instructor: Yes. The spirit is God and the psyche is the consciousness. The Being is. The soul needs to be created. We do that through alchemy for working with our soma.
Question: So, soul and Being are two different things?
Instructor: Yes. The Being is God. And through this work, the spirit, Pneuma creates the psyche.
Question: So, spirit and Being are the same?
Instructor: Yes. We use different terms, interchangeable. The Being is the Pneuma, the spirit.
So, as Paul of Tarsus states:
“It is sown a σῶμα ψυχικόν psychic-image body; it is raised a σῶμα πνευματικόν spiritual-image body. There is a σῶμα ψυχικόν psychic-image body, and there is a σῶμα πνευματικόν spiritual-image body.
“And so it is written, The first man Adam was made a living ψυχή soul; the last Adam [was made] a quickening πνεῦμα spirit.” ―1 Corinthians 15:44-46
To elaborate, first, we create what we know as the terrestrial man. The human being is made through the creation of the solar bodies. Remember that the bodies are meant to project the image of the psyche and the Being.
First comes the psyche. We have to create the soul. Later, we develop the image of the spirit, which is a very long process.
“The first man is of the earth, earthy: the second man is the Lord from οὐρανός (Ouranos) heaven.” ―1 Corinthians 15:47
Notice that psyche is mind (Netzach), emotion (Hod), vitality (Yesod), and physicality (Malkuth).
We can also count Tiphereth. Tiphereth is psyche, human soul. The heavenly man is above, relating to Geburah (divine consciousness), which is the reflection of our own Innermost, our inner God, inner spirit.
Above that, is the triangle of the Logos, Christ. So, first, we need to the develop the image of the psyche trough alchemy. And then, if we follow the path of the Christ, if we incarnate the Christ, He takes us to the development of the higher sephiroth within us.
“As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
“And as we have borne the εἰκόνα image of the earthy, we shall also bear the εἰκόνα image of the heavenly.” –1 Corinthians 15:48-49
What is important to state is that, many Christians say they are “born again,” as if they had these bodies—“I believe in Jesus and now I am saved," whereas [the solar bodies] can only be created through alchemy.
You need a man and a woman [to create, to give birth]. They think they bear the image of the earthy. That is equal to saying that they have the bodies of the soul already developed.
Comment: I’ve been to summer service. They mean well, some of the preachers. Then again, they say, in the emotion of the moment, they place some music in the background. Yeah, because like Dion Fortune said that in that moment, they go to the emotions only, but cannot go above that. So, when they get out onto the street, sure, well enough… (we all have the same defects…) in the emotion of the moment—I’ve also seen that when I was in Georgia—they all really get emotional down there. Some of them have tambourines, the spirit…
Well, they may mean that! At that time, but then they slip back into everyday routines, defects… Maybe they’ve reduced a little, but they’re not reborn…
Instructor: So, they say “we will bear the image of the heavenly,” meaning they have not entered alchemy to develop the psyche first. First comes the soul and then we develop the spirit within.
The Manifestation and Contemplation Buddhas
So, continuing in relation to this topic about the heavenly man and the terrestrial man, we could refer to Buddhism, which teaches the same thing.
The solar bodies are what grant one the capacity to unite with God. But only with the condition the ego is fully eliminated.
In Buddhism, we have the Inner Being, which is the Buddha, which we call the Contemplation Buddha. These are just Buddhist terms for the same thing, as told by Paul of Tarsus. The heavenly man is the Contemplation Buddha, God.
Question: Who is Adam Kadmon?
Instructor: Adam Kadmon is the heavenly man, which we are discussing.
We also have the Manifestation Buddha, which is the psyche, the initiate who is developing his solar vehicles, and is walking the path to completely express the Being, the Contemplation Buddha.
So, this is just to emphasize this teaching is not only from Paul of Tarsus, about the solar bodies. But it relates even to Eastern doctrines. So, Samael Aun Weor states in Mental Representations:
“Much has been said of the Buddhas. There is no doubt that there are Contemplation Buddhas and Manifestation Buddhas. Manifestation Buddhas are creatures who dominated the mind, who destroyed the ego, who did not let negative emotions enter their hearts, who did not create mental effigies in their own mind nor in the minds of others. Let us remember Tsong Khapa who reincarnated in Tibet; he was the Buddha Gautama previously.
“The Buddha of Buddha Amitabha is another thing, his true divine prototype. Amitabha is the Contemplation Buddha [we can say the celestial man], and Gautama, we could say, is the Manifestation Buddha [the psyche, the soul that is manifesting the Being], the worldly Buddha or Bodhisattva [Bodhisattva means incarnation of light, an expression of Christ]. We cannot deny that Amitabha expressed himself brilliantly through Gautama. We cannot deny that later Amitabha sent Gautama (the Bodhisattva or worldly Buddha) directly to a new reincarnation. Then he expressed himself as Tsong Khapa.
“These are Contemplation Buddhas, they are masters of their mind, creatures who liberated themselves from the mind. [This is the Heavenly Man. This is God above]. The Lords worship the Great Buddha that we also know as the Logos and they pray to him.” ―Samael Aun Weor, Mental Representations
So, again. What is the Logos? It is the Christ. The Buddha that manifests is Tiphereth, the human will, the human soul. That is created after we have raised the fire in Malkuth, the Kundalini force through the spine, in Malkuth, to the brain.
Afterward, one must create the solar vital body through this process of alchemy. After that one, one must create the solar astral body. Once that one is created, the alchemist creates the solar mental body and possesses the solar body of will.
This is beautifully represented in the Wizard of Oz.
We find Dorothy, the consciousness [who needs to return home to divinity].
The scarecrow needs a new mind. He needs a solar mental body.
We have the Tin Man who needs a new heart. He needs a solar astral body.
We have the lion who has no courage. He needs the solar casual body, willpower.
The one that gives them that gift is the Wizard of Oz, the Wizard of עץ Otz, the Wizard of עץ החיים Otz Chai’im, the Tree of Life.
So, the wizard is our Innermost, spirit, pneuma. And Geburah is an unfoldment of him.
Dorothy represents the consciousness that has been sent to Malkuth. From Kansas to the Land of Oz.
And we find the golden red road through the spinal medulla, up to the Emerald City, which is the chakra of the crown, which produces the halo of the saints.
And the lower five sephiroth are the Manifestation Buddha, the Bodhisattva, the incarnation of Christ who manifests in the physical plane.
The Contemplation Buddha is the five sephiroth above, which is our Inner Wizard, our Inner Magician.
The Spiral and Direct Paths
What is important to state in relation to the nature of the solar bodies, and to put this in context, is to emphasize that that the solar bodies are merely vehicles in which we can express Christ. However, there are many individuals that develop the solar vehicles and do not enter into much higher stages of initiation, and much higher stages of spiritual development.
And we often talk in these studies about different kinds of angels or buddhas. In the realm of Nirvana, which is really Tiphereth, we find many masters. They reflect the spirit to a degree, but they remain at that level. They do not ascend to the higher stages of the path. Because, in order to access the higher sephiroth, which is Christ, the Trinity, they have to enter into a very elevated path of spiritual development.
We call this the Direct Path. So, we talk about the solar bodies and creating those vehicles. They are necessary. We need to create the means by which our Being can manifest himself into our psyche. But, in order to develop the image of the spirit completely, in order to enter the realm of the Logos, we need to enter a very specific path.
In the beginning, one learns to rise the five Kundalini [serpents] within the lower five vehicles in order to give birth to the solar vehicles. But, upon reaching Tiphereth, one needs to make a decision. This really depends on the will of our Being.
Comment: Rudolf Steiner corroborated everything you said now. Some people, you know, they advance so far. They have no desire at that point to really, for whatever reason, whether due to karma. But it’s their option, not that they’re going to be condemned, or anything like that, because they do not want to go any higher. For whatever reason, they chose not to. They develop themselves apparently…
Instructor: We call them Nirvanis, Nirvani Buddhas, Sravakas, or Pratyekas, different terms. They are buddhas that have attained initiation, but they choose to remain in Nirvana to enjoy the blisses of that realm. They forget about the suffering of humanity. They do not descend to help.
Question: Some people call them selfish buddhas too?
Instructor: They are called selfish buddhas, and the thing is that many people think this is a bad path because they forget about the cares of the world. They develop themselves little by little in very long spiral path that leads to the Absolute.
The problem with this is that is a very long path. They manifest according to karma. They are still victims of karma. And the difficulty lies in the fact they can easily fall again when they have to return to a body.
And so, many of them become Nirvanis. They fall again. They become demons. They become Nirvanis. They fall again. They become demons. It is a cycle that repeats itself. This is represented in Buddhism by the Bhavachakra, the Wheel of Samsara. We find different realms between gods, demons, humans, hungry ghosts. A constant cycle of different manifestations.
Question: You’re saying eventually that they will see the light and eventually ascend even higher than Tiphereth?
Instructor: That depends on the Being of that individual. Because there are many buddhas, spirits or monads that say: "Well, we are happy in this level. So, we do not want to go higher." Then, there are sSpirits like Jesus of Nazareth, Muhammad, or Krishna. They want to go to the very height which is known as the Absolute.
In order to reach those degrees, one has to incarnate Christ. To enter that path is to walk the Direct Path. Because the Nirvani Buddhas go to the spiral through eternities, to the Absolute. There is nothing wrong with their process. But in this path, we teach the path of the Bodhisattva, which is very revolutionary.
Question: Are these conscious decisions to go in either direction, or is it unconscious?
Instructor: It is conscious. The Being is the one who decides whether to enter the straight path. And when the Being decides that, one must follow.
In order to get to that point, in relation to this topic of the solar bodies, it is important to state that we need to develop a very specific type of consciousness if what we want is to enter the straight path after creating the solar bodies. We call this Bodhichitta.
I mentioned the term Bodhisattva and now I mention Bodhichitta. Bodhi means “light, wisdom, enlightenment.” Chitta means “mind.” So, in this lecture we are talking about the [enlightened] mind and the solar bodies. And to elaborate that, the solar bodies are a step on the path. They are not the end if we follow the Direct Path.
We need to develop something very specific, a state of mind which is the combination of conscious love for humanity and comprehension of the Absolute. It is the union of two things. And Buddhism teaches this very beautifully.
One cannot have real love without understanding the nature of That, the Absolute, which we call emptiness, inconceivable to our intellect.
Neither can we have real cognizance of the Absolute, the source of all the gods, the universes, That which is beyond all concept. We cannot have understanding of That without real love for humanity.
When we comprehend the inherent nature of emptiness, of all phenomena and how human beings suffer in illusion, naturally love is born within our hearts, to want to serve and help others to realize their real, [intimate divine potential, which we call Christ. The Absolute is in the Christ.
Bodhichitta is a state of consciousness in which we comprehend the emptiness of phenomena and how life is illusory. But also, to have that experience in meditation when one approaches to the Absolute.
Bodhichitta is taught in Buddhism as a type of attitude. And it is so powerful when it impregnates the soul, that it goes beyond having the solar bodies. One does not create the solar bodies and develop Bodhichitta necessarily. In fact, what is important is to develop Bodhichitta now, before we even enter the path or developing the solar bodies.
Question: Just define Bodhichitta again? I missed that.
Instructor: Bodhi is light, which refers to Christ. Chitta means mind. So, it is mind or consciousness that has experienced Christ. So, just like Paul of Tarsus had that experience going to Damascus, he developed that lightning spark that illuminated him, in order to recognize he needed to serve humanity, to serve others.
Comment: Well that was an epiphany!
Instructor: Epiphania relates to revelation, to experience the state of Nous that illuminates the consciousness.
Question: That’s what he experienced?
So, we often talk about Bodhichitta as a very deep topic. But in synthesis, it refers to conscious love for humanity and cognizance of the Absolute. One that has that experience returns to the physical body and then works to serve others so they can experience divinity for themselves.
Question: Just one other thing. You mentioned about the solar bodies, that they’re vehicles. But then again, what are they? Do they refer to the five lower sephiroth, in terms of how the solar bodies relate to the Tree of Life…
Instructor: The lower five sephiroth.
And so, we seek to develop Bodhichitta above all things. And then, if we are married, we work to create the solar bodies. It is more important to develop that aspiration to serve others than to seek to acquire powers and initiations. So, as it is explained in The Voice of the Silence, the nature of Bodhi, the light:
“The Dharma of the ‘Eye’ is the embodiment of the external, and the non-existing.
“The Dharma of the ‘Heart’ is the embodiment of Bodhi, the Permanent and Everlasting [which is the Absolute, the Christ].”
Here is an image of Buddha Maitreya. People think Buddha Maitreya was one individual. They do not recognize Maitreya is a title. As I mentioned, there are many buddhas in nirvana, millions, zillions. You cannot count. However, there are very few who incarnate the Christ. In order to enter the Straight Path that leads to the Absolute, one needs to become a Bodhisattva.
But first, one develops Bodhichitta.
Bodhichitta is that aspiration to help others. And that service comes about as a result of comprehending one's empty states, or the emptiness of phenomena, as well as the Absolute, which is the goal. Many Buddhas do not have Christ incarnated. Because Christ only enters the human being who has shown he has served humanity. And that aspiration and love for humanity is Bodhichitta, cognizance of the Absolute, emptiness.
Question: So, Mother Teresa might be one?
Instructor: I never investigated her, but she embodied Bodhichitta because she really showed sacrifice for others. She said: "You must sacrifice for others to the point it hurts." And always the utmost sacrifice requires pain in our part in order to genuinely benefit others.
Question: Bodhichitta is developed through meditation and transmutation?
Instructor: Yes. Bodhichitta develops when we meditate and we really work to develop compassion and love for humanity. To serve others and to experience God.
Comment Just along those lines, I’m thinking of an article I read about the nurses who work in children’s hospitals. Usually in five years they say that it’s too much. They say the pain and then the relatives coming in, the interaction and the pain. They actually have to put up a shield. It’s too much! They do good, God knows, but that’s one occupation they take them to task there, compassion-wise. Those people who stay on for a couple of years have to balance that. The pain they feel, you can’t help it, since there’s transference.
Instructor: In order to develop Bodhichitta, we need to transform our psyche. So, whatever pain we experience, we transform it as an opportunity for compassion and love for others.
So, Samael Aun Weor continues in a lecture called The Esoteric Path:
“There exist the Transitory Buddhas and the Permanent Buddhas.
“A Transitory Buddha is a Buddha who still has not achieved within himself the incarnation of the Inner Christ.
“A Permanent Buddha or Buddha of Contemplation is a Buddha who has already Christified himself, a Buddha that has already received the Inner Christ within his own internal nature. This type of Buddha is a Buddha Maitreya, since it is a Buddha who incarnated the Inner Christ (this is how the term “Maitreya” should be understood). So, Buddha Maitreya is not a person: Buddha Maitreya is a title, a degree, which indicates any given Buddha who already achieved Christification.” ―Samael Aun Weor, The Esoteric Path
So, the Heavenly Man is the one who fully develops Christ is known as a Permanent Buddha. But, one who is a Transitory Buddha, the Nirvanis, they spiral through Nirvana and come back to Malkuth. Maybe they descend. They go back to Nirvana. They fall again. They are in transit. They are never stationary, meaning they never attain the absolute heights. So, a Permanent Buddha is the one who has incarnated Christ.
Question: So, a Transitory Buddha did not really incarnate the Christ [or made preparations...]
Instructor: Transitory Buddhas are those Nirvanis who have not incarnated the Lord yet. They haven’t walked that path. But those who do walk the Straight Path, they incarnate Christ and they walk a dangerous road to fully eliminate the ego in the most profound depths of their own abyss, in order to unite with the Absolute.
Comment: Then they didn’t fully eliminate the ego!
Instructor: So, the Transitory Buddhas are those who have ego. And even Bodhisattvas, those who incarnate Christ, they still have ego. They are only perfected until they fully eliminate desire.
So, the importance of mentioning the solar bodies is the fact there are many who create these vehicles, but they remain in Nirvana. They do not care about helping humanity.
Question: Why do some people say that that’s the end? Some read a book, and don’t go beyond…
Instructor: There are degrees. There are stages of the Tree of Life. There is Nirvana. There is Paranirvana (beyond Nirvana). And we have Parabrahma, which is the Absolute. So, there are degrees.
The problem with many buddhas in Nirvana is that they do not care about serving humanity. They want to enjoy bliss in their realm, but they do not sacrifice themselves in order to incarnate the Lord, Christ. As stated in The Voice of the Silence:
“The Shangna (“initiation”) robe [the solar bodies], 'tis true, can purchase light eternal. The Shangna robe alone gives the Nirvana of destruction; it stops rebirth, but, O Lanoo [disciple], it also kills — compassion. No longer can the perfect Buddhas [Nirvanis], who don the Dharmakaya glory, help man's salvation. Alas! shall SELVES be sacrificed to Self; mankind, unto the weal of Units?
“Know, O beginner, this is the Open PATH [the spiral path of Nirvana], the way to selfish bliss, shunned by the Bodhisattvas of the "Secret Heart," the Buddhas of Compassion.” ―The Voice of the Silence
So, again, just to really get to the point: there are many buddhas in Nirvana. They have solar bodies, but they remain in that realm. They do not work to help others. And unfortunately, they are afflicted by their own karma. They manifest and they return to Nirvana according to the laws of the cosmos. They are not masters over the laws of the universe.
All those who incarnate Christ become lords of all things. In order to get really inspired to that path, we seek to develop Bodhichitta (the aspiration to reach the Absolute for the benefit of others). Working to self-realize, not for oneself, but for humanity. And to clarify what Bodhichitta is, Samael Aun Weor states in The Gnostic Bible: The Pistis Sophia Unveiled:
“Bodhichitta is the awakened and developed superlative consciousness of the Being. Bodhichitta emerges in the aspirant who sacrifices himself for his fellowmen, long before the Mercurial [solar] bodies have been created... The one who does not possess Bodhichitta, even when he has created the superior existential bodies of the Being, is still unconscious and absurd.” ―Samael Aun Weor, The Gnostic Bible: The Pistis Sophia Unveiled
Do not think like many esoteric practitioners, when they create the solar bodies and that is it. That is the path of the Nirvanis. If we really want to enter the path of the Bodhisattva, the path of Christ, it means we have to renounce our own mind and give everything for humanity.
To conclude, solar bodies are necessary, but they are not the end of the path if what we aspire is to imitate the example of Christ.
Comment: You could see that on the Tree of Life where you showed us the five solar bodies. Above it are the other, higher sephiroth, so you can’t stop really from what you’re telling us. You can’t stop there.
Instructor: The one who decides to enter that path is the Being, our own pneuma, our own spirit. If we have attained to the height Nirvana, meaning we reached Tiphereth and we have the solar physical, solar vital, solar astral, solar mental, solar causal bodies, related to the five spheres below, and if our own spirit demands it, if our own Innermost, Chesed or pneuma decides we enter the path of Christ, then we do. That depends on the will of our Being.
Comment: Seems in a way, you might say, that some of these things might be predestined.
Instructor: If your Being is pushing you to practice this science, it may be the chance he wants you to walk the Direct Path. But that path is not necessarily finished in one life, like I mentioned in the beginning of the lecture with the quote from Padmasambhava. There are few initiates who can do it in one life. It is very rigorous. But for most of us it takes many lives.
Comment: This path you are talking about [the Direct Path], going back to… Steiner, on the Tree of Life, what he called the hermetic path, is doable. That was one path. He called it the mystical path, straight up the Tree, like that, but it involved a different type of esoteric practices in a way than you would if you went from sephirah to sephirah like some people do with tarot cards, correlating astrology and all that. Steiner said it had a lot to do with the heart, and he mentioned there a lot of things that were in line with what you’re saying regarding the Direct Path, or the arrow, קשת Qeshet
Instructor: קשת Qeshet in Kabbalah, which is the Hebrew word for “rainbow,” which we see in the Book of Genesis after the flood of Noah. He saw the rainbow, קשת Qeshet. So, that rainbow is the path that Dorothy takes to Oz, from Malkuth with her companions up the straight road, in the middle, to the Father, Kether, who is our wizard, our Inner Magician.
But the only way that path can be reached is by sacrificing oneself for humanity. Because if we only work for our own liberation, we enter the Nirvani Path. But if we work to help others, to help humanity to reach Christ, then Christ would say: "Well, if you reach the Fifth Initiation, I will incarnate in you." Then, you must die completely. The solar bodies are not quickened unless you die. Like Paul of Tarsus said: "We do not perfect those vehicles until we die in our ego."
Any other questions?
Question: Does the Being nudge by putting events on our path?
Instructor: Yes. We can refer to karma specially. We have many events in our life which are the result of past actions, the karmic results of our previous lives. But in many other cases, our Being, in order to help us, changes that, such as finding this type of science. The Being is intervening to help that soul to change.
Comment: Or even meeting someone who is studying esoteric studies, and saying, “Here, read this book!” And then something turns on. It could be when you’re very young, middle-aged, or even old, and say, “I want to pursue this further.” Since you look back on your life and you see that you get resentful, but then they tell you you can’t. You say, “There’s something pushing me. There’s something I have to do.” It could be based on fear too, of the unknown, or the whatever. But it starts you on a metaphysical reading, attending classes, but something happened…
Instructor: Those longings are the impulse of the Being to make that soul work to walk the path of the Self-realization. Now, what is necessary is to cultivate Bodhichitta, that aspiration to serve humanity and attain liberation for the sake of others. We need to develop Bodhichitta if we really comprehend our mind, and work to serve in whatever way possible, whatever is the idiosyncrasy of our Being.
For some people it is teaching. For some people it’s like Mother Teresa, providing shelter for others who are sick. Gandhi was teaching and leading political movements. That is how he worked with his aspiration basically.
Comment: Can I just add one other thing? Just getting back to finding out the meanings behind a lot of those teachings. But the Bible, and Rudolf Steiner said too, in a lot of ways it was a closed document, he wouldn’t go into detail. […] Someone I know who is a member of the Masonic Lodge, Jewish-American fellow, fairly intelligent, he said, “When I was in the Navy I went out and took an eclectic approach.” So he was related to the Jewish religion, but he wanted to find out, you know, he studied other religions. He said, “I used to sit on the fan tail of the ship… by myself and read. The only thing,” and sad in a way, “But Christ spoke in parables. I couldn’t follow that.” That’s another thing. People need experience in the way they see things.
Instructor: We need to know Kabbalah to understand the Christian Gospels. So, we explain in brief the meaning of the teachings of Christ as well as the teachings of Paul of Tarsus.
Comment: There’s just so much, really, is in [parables]… some people think there’s just surface meanings. They quote the waters, but what’s really behind it? And they talk about… in the human being! As it relates to the human being! What are these waters? You never see, I’ve never read this in any esoteric books except in things you’ve explained.
Instructor: What is necessary for us is to meditate. To experience this for ourselves. But personally, when I am talking about the solar bodies and Bodhichitta is because I have studied these teachings, not from a book, but from experience.
So, do not take this at face value, but practice. And awaken your psyche so you can experience your own pneuma. And a practice you can use to develop Bodhichitta is the prayer of Saint Francis. I do not remember specifically every line. "Let me not seek as much to be loved, but to love. To be understood as to understand. To give in order to receive. For in giving, we receive and in death we are born to everlasting life."
Comment: Francis of Assisi, and he, that was interesting, he certainly had an epiphany or an awakening, because he was born, as history tells us, into a very wealthy family in Tuscany, in Italy. And the father wanted him to get married and live well with possessions, but he totally renounced everything…
Instructor: He is a great Bodhisattva. He fully developed Christ within himself. He was an embodiment or expression of the teachings of the Straight Path. So, meditation and prayer can open a lot of things in terms of how we can help humanity.
The following transcription is from an audio lecture on Sufi Principles of Meditation, a course originally delivered live at the Gnostic Academy of Chicago.
We mentioned that meditation is a state of consciousness. It is not a technique. Although in this tradition, we study many practices, many dynamics, many exercises that lead to this state within our daily life.
Meditative states, experiences, cognizance can always be understood through the balance of two things: study and practice. This is known as method and wisdom within Buddhism and as Samael Aun Weor, the founder of our tradition stated: “Knowledge and being must be balanced within harmoniously in order to produce comprehension.”
So, we must have knowledge of the method, what different religions teach in their very heart, how to achieve the experience, the perception of the divine. This is why we, in this tradition, study many aspects of religion, because they all teach something very valuable about how to meditate.
In the spirit of this course, we are exploring the science of meditation as taught within Sufism, although we do reference and study Buddhism, Judaism, all religions. We must always study Gnosis wherever it may be found, because the principles of Gnosis are universal, and we know from our studies that Gnosis is direct knowledge. It is cognizant experience. It is the state of meditation, of understanding. And because mediation is universal, we can always drink the wine of Gnosis from a Sufi, Buddhist or Christian cup. The religious forms are different, but the complete knowledge is the same.
The Universality of Gnosis within Religious Traditions
It’s important that we learn to drink this wine, this divine teaching, within every tradition—without exception. But we also must never pollute the purity of that knowledge with extemporaneous things, with novelties, innovations. We must not adulterate the wine of Gnosis through a bad cup, through a filthy chalice.
This is the symbol of how meditation in different traditions throughout time originally taught this teaching, this profound science. But with time and the degeneration of humanity, those religious forms have been corrupted. So, in the times of Jesus, the gospels speak about the pharisees, which can really symbolize any person from any tradition who thinks they know Gnosis, the wisdom of direct experience, but they have merely corrupted the original teaching through belief. And we have mentioned many times in our lectures and courses that belief is not real knowledge, real faith.
When we believe in something, we think it is true or we feel it is true, but we do not know. Faith is Gnosis. It is what we have experienced. It is what we have verified, and this very pure fountain of wisdom which we always must drink from, which we always must validate through our own practice, through our own experiences.
And when we have that experience, we are able to look at any religion, any teaching, and find the principles of that doctrine, to recognize it, to know it, because we have seen it for ourselves. We know it for ourselves. But the pharisee, a type of psychology that thinks it knows, but does not, is prevalent in any tradition. As Jesus of Nazareth stated, the pharisees wash the outside of the cup, but not the inside, which is a symbol of the soul. It also can refer to a religion’s tradition, meditative traditions, where the principles of this doctrine have been lost, because people, thinking that they know and understand the scriptures from experience, they mix that wisdom with impurity.
Also, this is why Jesus stated, we must pour new wine in new wine-skins. It means to have a psychological attitude that is investigative, to open one’s mind to the new. And to simply experiment.
We have to look at these practices and really test them from our own experience, to really have genuine faith, to really know. This is a conundrum or a catch 22 for students who approach any tradition. They are inspired to want to know themselves, to study themselves, to experience divinity. But because we are so corrupt with ego, we often do not know where to look for that wisdom, and so in the beginning we are blind. This is why there is a great danger in the beginning for students: to simply attach themselves to any teaching without verifying or testing it, to accept and believe in it with their minds and hearts, but without awakening the consciousness.
We study all religions. We drink gnosis, direct experience, not only from the writings of Samael Aun Weor but from the Sufis, from the Buddhist masters, from the great Kabbalists of Israel. This indicates that we have to know how to read, to understand. We have to learn how to verify. We have to experiment. This is why we study all religions, unanimously. We look at their essential principles, to know what they all teach in their essence, so that we do not become confused or intoxicated by the wine of theories, of belief systems, of merely accepting or rejecting the doctrine in our mind and heart without really comprehending the value of it.
So, Gnosis again, is real faith. It is witnessing real divinity, which the Muslims call Shahada, the declaration of faith. There is no God but God and Muhammad is His Prophet. We explain the meaning of that term, Shahada, which relates to mushahada in Arabic, signifying mediation.
So, we are going to further explore the principles of meditation according to Sufism, in order to fill a very severe need in our studies. Many people are not familiar with how mediation is taught in the Sufi teaching, how Gnosis is within Sufism.
As we were talking about the allegory of the cup, we also have to be very careful when we study. Gnosis is often the mixed, the principles of meditation are often mixed with corruption.
Every tradition in time degenerates. It is a law of nature. It has happened with Buddhism, Hinduism, Judaism, Islam and even today in the Gnostic tradition.
It is because the root knowledge is often overlooked, untaught or forgotten. To have real wisdom is based on experiencing the truth for ourselves, and in this way, we do not get lost. We do not get confused when we see or hear things that are not in coherence, do not correlate with what we have verified, and this is the importance of studying the divine law and the way, in harmony.
The divine law is that we serve divinity through our practices. The way is that we experience the truth. And in this way, in our process of developing both knowledge and being, studying the tradition and meditation, no matter where it is found―we also test and experiment, we verify. We always look at the principles of a teaching, to see what is pure, what is true, and then we disregard that which is superfluous, corrupted, unnecessary.
The Definition of Principles
I would like to define for you what the word principle means as we are opening this discussion. In the online dictionary, a principle “is a fundamental truth, a proposition that serves as the foundation of a system of belief or behavior or for a change of reasoning.”
A principle is a fundamental law or truth. It is what we can verify, what we can experience. This becomes a foundation for a system, which in this definition refers to “belief.” Or in this definition refers to belief, which is inaccurate.
While principles always make up any religion, in our studies we do not believe in these things. Some people may and they can teach what they like, they can get many followers because they really believe that they know. But we have to go beyond the surface and really get at the heart of what a teaching, a school, a method entails.
Principles can also refer to a code of behavior, which we spoke about very abundantly in the previous lecture on the nature of the divine law, and ethics.
It also can support a chain of reasoning, of understanding, of comprehension.
So, in the beginning of our studies we read, we reflect, we comprehend the knowledge with the mind. We learn the terminology, the explanations, but more importantly we have to apply what we read. This is the balance of knowledge and being. This is the balance that leads us and conducts us towards integrity, to comprehension.
A principle also is “a general scientific theorem or law that has numerous special applications across a wide field.” It can be a law, principles like gravity. These are tangible experiences. These are truths that are not merely just a concept. It is a factual element of life.
While the principles of meditation pertain to our mystical states, they refer to how we live our life daily. What we know, what we see, what we verify. We know that if we act with anger, we will suffer. This is a principle or law of human behavior, of ethics. Which is why ethics is always the foundation of any tradition in order to really enter meditation.
As we stated, we find Gnosis in all religions, without exception. Just because Gnosis was the heart of those traditions, not everything that was taught in those faiths has been sustained, has lived, has not been corrupted. It’s sad to say, there are many people who take the principles of meditation, the principles of Gnosis, the teachings of Samael Aun Weor, or Sufism or Judaism or Buddhism, and they adulterate them with drugs, with politics, sectarianism, fanaticism. Many even attribute these qualities to the original heart of the founders of the religions themselves. This is very sad. It creates a lot of confusion, a lot of conflict.
People project their concepts onto the knowledge, and that is how one adulterates the knowledge. Because of a lack of genuine ethics, of following the divine law, many so called spiritual people have driven people away from the actualization or study of themselves. We find this in every faith, especially Islam, which is a tradition that has been greatly abused.
Hopefully, after this course, you will find that the principles of Gnosis are very alive within the original writings, which we always have to examine in light of our own experience and through teachings by Samael Aun Weor, who gives a very cohesive and comprehensive perspective, a practical wisdom that can aid us in understanding these things for ourselves.
As Samael Aun Weor wrote in The Revolution of Beelzebub:
“It is absurd to adulterate Gnosis with different teachings because the Christian Gospels prohibit adultery. It is absurd to conceive of Gnosis without the Maithuna, sexual magic.” ―Samael Aun Weor, The Revolution of Beelzebub
We will make some references to that teaching, tantrism, sacred alchemy, with our discussion of essential principles today.
“We can drink the wine of Gnosis (divine wisdom) within a Greek, Buddhist, Sufi, Aztec, Egyptian, etc., cup, yet we must not adulterate this delicious wine with strange doctrines.” ―Samael Aun Weor wrote in The Revolution of Beelzebub:
This means that, we look at what the Sufis wrote, what the Gnostics wrote, and we verify. We look at those traditions with the eye of discrimination and selectivity. We have to look at the essential principles of these traditions and to understand them from experience. There is no other way.
The way must be validated through the divine law and the divine law must be validated through the way.
So, in this way, Bayazid Bastami, a Sufi initiate, stated “The thing we tell of can never be found by seeking, yet only seekers find it.”
So, we can never seek for genuine knowledge, just through mere intellectual pursuit. We have to understand these things through practice. So genuine seeking is through daily meditation, daily experience.
The Fundamentals of Meditation: Study and Practice
So how should we approach meditation? To emphasize my previous point, we have to look at the original scriptures. We have to look at the original writings, before commentators or commentary derived from those root sources. Whether we study Buddhism or Sufism or any teaching, we have to look at the founding documents, the original verb, the fundamentals of religion. To really look at it with a clear mindset, an attitude of investigation.
The following is from a Sufi book called Al-Risalah, known as Principles of Sufism, written by a master by the name of Al-Qushayri. His writings were often used by the Sufi master Rumi, amongst the Mevlevi Sufis, his disciples. It is a very rich book that you can study if you wish to understand the principles of Sufism, the principles of Gnosis. We quote from this book extensively because it is a very pure document. If I give testimony of this, it is because it is a text that I have investigated many times and have had experiences internally about, in the astral plane, in the mental plane, beyond.
We have to learn to investigate the written word and to reflect deeply on what we read to balance study and practice, method and wisdom. This is what it means when Al-Jurayri was quoted in this book:
“A clear vision of the fundamentals of religion comes about through the application of their derivative principles, and the derivatives are corrected by comparing them against the original sources. There is no way to the station of contemplation (meditation, mushahada) of states except by esteeming as great the means and principles that God has esteemed to be great.” ―Al-Risalah: Principles of Sufism by Al-Qushayri
So, the fundamentals of religion refer to the Latin religare, reunion, unification with divinity. We must study and apply, more importantly, derivative principles. What are these principles? Serenity, concentration, faith, ethical behavior, codes of conduct, divine love. These are qualities of mind, of consciousness, qualities of the soul that we can develop intentionally, so as to achieve re-unification with our inner God. We have to study and apply these principles in our daily life through our ethical behavior. The derivatives refer to qualities of consciousness that originate from those laws.
So, a principle is a law, a law of nature, whether in the physical plane or in the internal planes.
What principles do we enact in our life in order to obtain religion? What do we do on a daily basis to guarantee we will experience and know the state of our inner Being, our inner God? What about our life derives from these principles?
By fulfilling ethical conduct, what is the derivative, what is the result in our factual daily life? We have to investigate this. But to know these principles, we can study. This is the beauty of Sufism. It teaches us the level of Being, what we are psychologically, what are the virtues of the soul. So, when we comprehend and eliminate certain defects, we enact ethical behavior and really comprehend our faults. We develop the virtues of the Being in us. We derive genuine contentment, happiness, liberation by following these laws of the soul.
Sufism is very beautiful for that understanding. It teaches us about the virtues of the Being. We can experience these things if we are working seriously. So, “these derivatives are corrected by comparing them against the original sources.”
Another meaning is, we can study the writings of many teachers whether from Buddhism, Sufism, Judaism, Gnosticism. But whenever we really study a tradition, we have to really look at the founder of those faiths. We have to look at the original sources to analyse them, to really understand them, intellectually at first, and then through our experience. So, what I mean by the original sources is the writings of the Buddha, the sutras, the tantras. The writings of Padmasambhava. In Islam, the Qur’an. In the Gnostic tradition, the writings of Samael Aun Weor. We have to look at the original writings of the prophets, beings who really demonstrated a high level of integrity and understanding, the writings of Jesus or the scriptures about Christ. We have to look at these original sources, compare them to everything else that came after, because the writings or teachings of the prophets have precedence. They have the most light or knowledge.
We have to study where the light is most pure and learn to compare what came afterwards with the sense of integrity and discrimination, because impurity comes later. The light initiates, but the shadow emerges afterwards.
It is good to really be studious. It doesn’t mean we just become bookworms. It means we develop our understanding with a lot of patience and practice, because “there is no way to the stage of contemplation, the witnessing of divine states except by esteeming as great the means and principles that God has esteemed to be great” in the teaching of the prophets. They gave methods and means, principles of divinity, laws of the cosmos that are really divine.
We have to really understand what these laws are for ourselves because there is a system. There is a way. There is a path. It is specific. It is based on laws. It is not a belief or a concept to adopt, a behavior to imitate superficially. It is a code of conduct, a way of acting consciously. It is the fulfillment of law, the law of causality. Because the soul cannot be created, the consciousness cannot be developed, if we do not apply the principles or laws that ensure its fulfillment in us. Just as there is a law of gravity, there is a law for developing the soul.
If we wish to return to God, we have to learn to adopt and practice and understand how those laws of divinity operate based on facts. And in this way, when we see how this teaching works, how ethics works, how compassion is really the essence of religion, of harmonizing communities, of bringing real peace and love in our own life and the lives of others―we realize with awe that it is a beautiful knowledge. It is a great thing, that is so wonderful that it is incomprehensible to the mind.
When we experience those states of beatitude, of compassion, of serenity, it truly transforms us. This is how we empower our practice, when we have those experiences. But first we have to study and apply the knowledge. We have to know the principles of God, the principles of meditation, and to work very diligently to experience them. But not out of craving, the desire that wants to have some kind of Samadhi or mystical experience, but simply changing our daily life, working on behaviors that make us suffer, so that we can obtain a state of knowledge, the certainty that certain ways of behaving are wrong, create problems and certain ways of behaving also produce harmony, happiness. This is how we inspire ourselves and this is how we develop certainty, real faith that this knowledge works.
Certainty in Meditation
This is why we are going to examine some writings from the Qur’an that talk a lot about this nature of certainly, of real faith. So, everybody in this knowledge, this teaching of Samael Aun Weor, wants to develop certainty. Every practitioner who is really applying meditation wants to have that verification of the truth, wants to have a foundation, an experience―to really know that we know and that we have experienced God, that we know divinity, in whatever level, because there are degrees of knowledge, but also there are degrees of certainty.
There are some very beautiful teachings within this Muslim scripture. I will preface this discussion by saying the Qur’an is a very closed book. It is a book for initiates, people who are really walking the path of meditation, of the science of alchemy (from the Arabic Allah and the Greek khēmeia), to fuse oneself with divinity in the perfect matrimony, and also the study of Kabbalah.
We know that Kabbalah is the Jewish mysticism, and we will talk about the Tree of Life near the end of this lecture, how the Hebrew kabbel means “to receive” knowledge that we are certain of from experience, relating to our physical life and internal life. Just as there is Kabbalah within the Jewish tradition, we also have Kabbalah in the Arabic tradition, because Arabic and Hebrew, the Semitic languages, share the same roots. They are very ancient.
We always must study the science of meditation, the science of alchemy, if we are married. If we are a single person, we can practice many exercises that work with energy so as to awaken consciousness. This is the science of transmutation, of mutating the creative force of our body into understanding, into light.
The Three Forms of Certainty
There are three forms of certainty within the Qur’an which can help us to understand the whole map of meditation and our own experiences. I have included the Qur’anic verses where you find these terms mentioned and I will read for you excerpts from the Qur’an that talk about these principles. There is the knowledge of certainty ilm al-yaqin. There is the seeing of certainty, ayn al-yaqin, and there is the truth of certainty ḥaqq al-yaqin.
So, what is the knowledge of certainty? It refers to what we know with the intellect. It can study a religion, a system, a principle, a faith. We can have a certain level of certainty in our mind, intellectually that we know. We learn the theory, the concepts, the languages, the terms. We see how the system works, at least in the mind. We have concepts that are organised, a type of rationalization which is necessary in the beginning. This is why when we talked about the definition of principles, it is also “a fundamental truth for supporting a chain of reasoning.” This knowledge is very logical. It is very dynamic, concrete.
Knowledge of certainty refers to things making sense in our readings and our studies, because we have to have that knowledge in the intellect first.
However, we can’t just leave that there. We have to really see with certainty what those principles entail. This is the second level of certainty, ayn al-yaqin.
Al-yaqin means "certainty." Ilm means "knowledge" and ayn, if you studied Kabbalah, refers to sight, the eyes of perception.
To see with certainty means we have experienced what that knowledge entails. We can be reading about astral projection, dream yoga, meditation, samadhi and have that knowledge of certainty in our intellect, of what that teaching entails. This is good, but the next step is to really practice and to experience and see that truth for ourselves. So not just hearing about an astral projection or reading about it, but actually experiencing it for yourself. That is ayn al-yaqin, the seeing of certainty. It is what we have verified.
But there is an even deeper level to that knowledge. Ḥaqq al-yaqin, the truth of certainty. This is a very profound level of knowledge and we mentioned in our previous lecture that Haqiqah is the truth, the highest teaching of yoga, of religion, of meditation. It is the profound knowledge Maʿrifa of the truth Al-Ḥaqq, which is one of the names of Allah in the Qur’an.
To have the truth of certainty means not only just having an astral projection, which is very beautiful, very powerful, very profound. It means to have a tremendous samadhi in which the soul is lost within the Being, in which we become the Being. The Being manifests in us, a state of happiness and liberation that is truly undefinable, profound, beyond words.
It means to be completely free of the ego. There is no ego there. No “I.” No “me” nor “myself.” There is only Al-Ḥaqq, the Truth, which is why the Sufi master, Mansur al-Hallaj stated before the orthodox Muslims, “Ana 'l-Ḥaqq.” He said, “I Am the Truth!” which of course scandalized those people who were very fanatic and religious, institutionalized, dogmatic, because Ḥaqq is one of the names of God, and basically, he said “I am God.”
However, people did not understand that it wasn’t Mansur Al-Hallaj who said that. It was the truth within him saying that. Just as Jesus said, “before Abraham was, I Am.” Only divinity can say that, and that’s a very high level of attainment, the level of a master who is reaching perfection.
It is very profound, and don’t think that you cannot have that experience to a degree in the beginning, because your Being can give you that knowledge, that certainty, if He wants. You just have to be diligent about your work, but don’t get confused after those experiences thinking that we are God, because we are not. We know from experience what divinity is. We have the truth of certainty. We know it. But we return back to our body, from our experiences from dream yoga or whatever, and then we learn to walk our daily life, to continue working, because the experience of the truth does not mean the complete realization of that truth.
Mythomania and the Death of the Ego
In order to self-realize we need to annihilate the ego. This is the problem with certain people in our tradition who have an experience of the truth, the truth of certainty. They unite with God and then they come back saying “I am the Master So-and-so… Follow me!” This has led to many problems in the movement, because experience of the truth is temporary. Self-realization is something else. This is not to denigrate those experiences, because we need those experiences. We need to have truth of certainty in meditation.
We need to know these things for ourselves, but it doesn’t mean that we become mythomaniacs. It’s a term we use in this knowledge, to make a myth of manas, myth of mind. The mind thinking it is God. It is not [Editor’s Note: the term mania is well known as a delirious state of grandeur within psychotherapy and studies on mental illness. See the Spiritual and Mental Health Course for more information on this topic].
So, the consciousness can experience the truth, can see the truth. The mind can have knowledge of certainty knowledge of the truth and the intellect, but the actual experience is something else. The consciousness is not the mind. The consciousness can see with more or less clarity, but to know the truth of certainty we have to be free of ego, even if just for a temporary moment in our meditations.
States of the Truth
The Sufi Master Ibn 'Arabi stated that, “knowledge of certainty is like hearing about a fire.” He said that the “seeing of certainty is like seeing a fire, and the truth of certainty is being burnt by fire.” Degrees of knowledge, degrees of experience. But don’t think these types of states are inaccessible to you. Many people hear about these truths and they become overwhelmed, feeling like it is impossible for them to know this truth, to know these experiences for themselves.
This is why in the Qur’an, chapter 50, verses 15 through 16, states:
“Did We fail in the first creation? But they are in confusion over a new creation. And We have already created man and know what his soul whispers to him, and We are closer to him than his jugular vein.” ―Al-Qaf 15-16
There is a lot of interesting teachings in this verse. “Did We fail in the first creation?” says divinity. This first creation is the birth of our body, our physical conception. When speaking about people who don’t really practice mediation, they are in confusion over a new creation. This new creation is the soul, the soul that we develop. The body is one thing. The soul is another. We have to create the consciousness, build consciousness, develop consciousness. In this way we form the true man, the true Hum-man. Hum means spirit in Sanskrit. Man or manas means mind [Hu is also a mantra amongst Sufi schools, representing the breath of God]. A mind that is fully united with divinity, the spirit, that is a true Hum-man.
Divinity in the Qur’an states, “And We have already created man and know what his soul whispers to him.” This is a very high level to attain, to be a real man or a true human being, a woman. “And We are closer to him than his jugular vein.”
People think divinity is far away, but God is with us in every moment. This is why is Ihsan (beautiful action) is to act as if we see God even if we do not, because surely He sees us.
Divinity, the Being, has been given many names in the Qur’an. He is:
We work with meditation, we work with exercises of energy known as transmutation, and we work to serve humanity, to help humanity. We learn these states of being, through applying the principles of meditation. This is what leads us to the three forms of certainty.
We have to learn how to first study what these qualities are, but then we have to see them from experience, and if we are really serious, our Being will enter us and help us, will manifest in our deeds, will manifest and express in our daily life as these qualities: Al-Murid, "The Willing"; Al-Raḥman, "The Compassionate"; Al-Raḥim, "The Merciful"; Al-Alim, "The All-Knowing"; Al-Wadud, "The Loving"; Al-Khaliq, "The Creator"―principles, laws of the soul, laws of divinity, which are very high.
Qur’anic Verses on the Three Certainties
We can taste these in meditation and in our daily life if we are working seriously, working daily. So, it is a means to have knowledge and seeing of certainty. I will read for you some excerpts from the Qur’an where we find these verses, these terms. The knowledge and seeing of certainty are found in Surah 102, known as Al-Takathur: “Rivalry in Worldly Increase.”
This scripture refers to how people, when they approach meditation, or they approach religion, are often afflicted by desire for pursuing worldly things. To have real knowledge of certainty and seeing of certainty is to contemplate the inevitability of death, because if we don’t live our life seriously with this type of knowledge, we don’t know where we are going to go when we die. But if we awaken our perception, we develop the seeing of certainty, we can know everything, then we can generally access the truth.
“Competition in [worldly] increase diverts you
Until you visit the graveyards.
No! You are going to know.
Then no! You are going to know.
No! If you only knew with knowledge of certainty...
You will surely see the Hellfire
(states of suffering, the future that awaits those that do not eliminate the ego).
Then you will surely see it with the eye of certainty.
Then you will surely be asked that Day about pleasure”
(meaning vain worldly pleasures). ―Al-Takathur
So, if we are serious about meditation, and many times and in many traditions, students are asked to meditate about the certainty of their own death, the death of the body. This is in order to develop commitment to the path. If we are serious about our spirituality, we realise that we cannot waste our time on superfluous things, because eventually we will go to the grave and enter into the internal worlds.
If we are asleep in this physical world, we won’t have certainty of that state of consciousness when we die. This is a very scary thing to think about, because when we physically go to sleep, we black out for eight hours, typically, and we do not remember anything. This indicates that we are asleep consciously in the physical world. However, if we want to have real experiences, real certainty of the afterlife, we have to awaken here and now.
The truth of certainty is given in Surah 56 Al-Waqi’ah (The Inevitable) of which we will read a few excerpts.
“Indeed, it is a noble Qur’an in a register well protected. None touch it except for the purified.” ―Al-Waqi’ah 77-79
So, the Qur’an in Arabic means recitation. It is recorded as a scripture in the internal planes according to the Sufis, guarded by the Elohim or Buddhas, the angels, the masters. It is only accessible to those who are purifying themselves, for those who have the truth of certainty.
What does it mean to be purified? It means to work on our own mind, our own egotism, our defects. If we do not comprehend our own errors and work to eliminate them, we cannot develop our spiritual sight. We cannot awaken within the internal dimensions. The reason why we may not have experiences in the beginning is because of our own psychological obscurations, our defects. If you wish to see the internal worlds, wish to see within meditation what we are, we must remove the veil of our understanding, of the mind.
So, like any scripture, we can only interpret when we are pure, when we have awakened our consciousness. We move beyond the knowledge of certainty. We see it for ourselves and by the grace of divinity we can have that truth unveiled in its totality.
“It is a revelation from the Lord of the worlds. Then is it to this statement that you are indifferent and make the thanks for your provision that you deny the Provider?” ―Al-Waqi’ah 80-82
Many people are indifferent, even in Gnosis. What does it mean to be indifferent to any religious or spiritual teaching? It means to be asleep. To not feel the urgency to want to change. If we do not feel that longing in our heart to want to know and to give thanks to our inner divinity, it means that we are very hypnotized by our own mind. We are indifferent. We are cold, lukewarm according to the Bible. But anyone of us who is studying this type of knowledge feels a spiritual inquietude, the impetus of the Being that is pushing us to work, to develop the genuine truth of certainty in ourselves. The way we can develop this further is to meditate on our own death. Which is why the Qur’an states:
“Then why, when the soul at death reaches the throat and you are at that time looking on, and our angels are nearer to him than you, but you do not see. Then why do you not, if you are not be recompensed, bring it back if you should be truthful? And if the deceased was of those brought near to Allah, then for him is rest and bounty and a garden of pleasure.” ―Al-Waqi’ah 83-89
So many people lead their life mechanically and then they die, not knowing where they will go or where thy came from, and this is very sad. Anyone of us who is studying meditation is pushed by our own inner God. We have the longings to want to really see the mysteries of life and death, to be inspired. It is this inspiration that pushes us to experiment, to know, because we fear and we have that anxiety that we do not know where we are going and that if we do not work on our own conduct, we may end up in states of suffering worse than our present life, because the divine law is cause and effect. We will reap what we sow.
And if we think that we will not be recompensed for our wrong action, then simply look at our life. If we are honest, “bring your proof if you are truthful!” We cannot deny the law of causality. It is in every aspect of nature and the universe. There is this law of Shariah, the divine law.
But if we are brought near to our inner Being, Allah, through meditation, through practice, “then for him or her is rest and bounty in a garden of pleasure.”
“And if he was of the companions of the right (those people who are following this path), then the angels will say, ‘Peace for you, you are from companions of the right.’ But if he was one of the deniers who went astray (the people who feed their ego, who do not work on their mind), then for him is the accommodation of scaling water and burning in hell fire.” ―Al-Waqi’ah 90-94
What is this left-hand path and right-hand path? We will not go into too much detail here, but the right-hand path refers to people who are working to incarnate the Being, who are eliminating the ego. The left-hand path is often referred to as the path of the sorcerers, of black magicians, people who fortify desire and who enter states of suffering which are very intense.
So “Indeed, this is the true certainty. So exalt the name of your Lord, the Most Great.” That is the end of that Surah.
This is true certainty, and many people often get very afraid when they read the Qur’an. They see the language as very strong, mentioning damnation and hell fire and states of suffering, and become very afraid and very averse to this tradition. But if we waken our consciousness in the internal planes, we find that we are recompensed for what we do. It is the law of nature. If we are good people, we develop our conduct and develop certainty, we know that we will go to better states when physically the body dies. But if we are passionate, filled with hatred, with violence, with adultery, with sarcasm, with Phariseeism, fanaticism, egotism, we will naturally follow the trajectory of our own actions. This is the truth of certainty. The law, the truth, Al-Ḥaqq. It is the way to see how to get out of that, and meditation aids us in that process.
Psychological Work and the Signs of God
Everybody in Gnosis wants to have experiences, as I have been stating. Many people start to practice meditation and do not have experiences. They become very frustrated and discouraged. This happens often and it is a normal process, because it is not easy to first work on our mind, and that’s the priority in this tradition. We do not seek to have experiences, though they are very beautiful and necessary, but the priority is working on our own defects.
This is why it says in the Qur’an Surah 2 as Al-Baqara, verse 118:
“Those who have no knowledge (ilm or marifah in Arabic) say why does not Allah speak to us or come to us a sign?” ―Al-Baqarah 118
Meaning through some kind of meditative experience.
“So said those who were before them, words similar to what they say. Alike are their hearts.” ―Al-Baqarah 118
What does it mean that their hearts are alike? If they want to have experiences, they’re attached to the concept of having Samadhi or mystical vision. For their hearts are lukewarm, their hearts have not been purified.
Remember that we stated in the Qur’an that the Qur’an is only read by those who are purified, and can only be understood in that way. Prophet Muhammad taught in the Hadith, the oral tradition of Islam, “There is an organ in the body which, when it is pure, affects the whole health of the organism. When it is impure it pollutes everything. This organ is the heart, and the polish of the heart is Dhikr, remembrance of God.”
It is like a mirror. If you polish your heart through ethical conduct, your heart can reflect the heavens. Then experience comes naturally, easily. This is why the Qur’an states:
“We have certainly made the signs clear for the people who have certainty.” ―Al-Baqarah 118
We have verified it. But of course, certainty of the truth only comes about by working on the ego, which is why Al-Qushayri in his book Principles of Sufism stated:
“Uncertainty, knowledge does not come about except by the prior fulfillment of its conditions. That is, one must examine things in a pertinent and relevant way.” ―Al-Risalah: Principles of Sufism by Al-Qushayri
So, this is the beginning, as we were stating. Study the doctrine, memorize it, develop certainty of knowledge. Be pertinent and relevant. Look at those things in your daily life that you want to change the most and look at the aspects of the doctrine that are most relevant to that.
Some people study Kabbalah first, some people psychology, meditation, alchemy. We have to study all these things together in their relationship, but how our study unfolds is natural to us, our own idiosyncrasy. We have to examine things in a very relevant way. Study meditation, how to practice it and apply it to your life. This is what is most important, pertinent.
When we are studying these things and applying these things:
“The when the hints of the divine become continuous and clear demonstrative evidence has been obtained, the perceiver (the meditator), through the succession of lights and his deep reflection upon them, becomes seemingly independent of the consideration of proof.“ ―Al-Risalah: Principles of Sufism by Al-Qushayri
As we are practicing, we may experience many things. We develop evidence from our own experience. It is demonstrative. It is factual. Some people when they are meditating may see lights, images, scenes pulling out or playing out within their consciousness. Some people have visions, astral experiences, jinn experiences. When deeply reflecting on these qualities, through time, experience and practice, we become seemingly independent of the consideration of proof. Meaning we are no longer filled with the desire to want to prove these things egotistically.
The desire or the mind says, “I want to know,” but this frustration is the obstacle. We can deeply reflect on these truths, but we do not necessarily crave the understanding or experience. It will appear in our consciousness when we stop thinking about it.
When we silence our mind, relax our mind and withdraw our senses from the physical world, from our body, when the mind is serene and calm, our heart is purified. The deep reflection, the lights of divinity can reflect in us. “This is the state of certainty.” That is when we know we have experiences.
But first polish the mirror. As Rumi stated, “Your goal is not to seek after love, but to merely remove the causes and conditions that have prevented you from knowing it.” Meaning, remove the ego, and in that way we grow spiritually.
The Tree of Life: A Map of Consciousness
When we study the principles of meditation, we are going to study the Tree of Life in its synthesis. The Tree of Life on the left is the map of Kabbalah, is the levels of consciousness, levels of being, which the Sufis speak abundantly about without using the Hebrew language.
We won’t explain all the dynamics of this Tree of Life, but merely introduce it in the context of our discussion, because this map helps us to understand where we are, where we are in our meditation. We have to learn this Tree of Life very deeply, its levels of consciousness, levels of being, so that when we study any scriptures, such as the Qur’an, we can interpret with clarity, with understanding. In this way we apply these principles to our life, so that we can really deepen our meditative practice.
For example, we have the lower seven sephiroth, which means spheres [emanations] in Hebrew. It is a map of the multi-dimensionality of our universe, of the different dimensions of the cosmos, but also of our own psyche.
We have Malkuth, the physical body.
We have Yesod, the energetic, ethereal or vital forces which permeates our physicality and gives it life.
We have Hod, our emotional vehicle or body of dreams. We operate in this vehicle when we enter the dream world, which we navigate in those planes of experience when the physical body is asleep.
Likewise we have Netzach, which is our mind, our thoughts.
We have Tiphereth, our willpower or human soul. It is the beauty of the soul, which the Muslims have referred to with the name Hassan. Hassan reminds us of Ihsan, meaning: beautiful action. It is through our own will that we can act beautifully through divinity, which is our consciousness.
Geburah, meaning justice in Hebrew, is the consciousness, our sense of right and wrong.
Our intuition which tells us what to do, how to act. Sometimes our will in daily life may act egotistically, may follow our own mind or emotions, may misuse our vital energies and the physical body.
Or other times we learn to use our will, to follow our hunches, our spiritual inquietudes, our conscience, which is Geburah, the divine soul.
In this way we learn to practice ethics, so that we can experience the spirit, Al-Ḥaqq, the Truth, Chesed.
On the right we see an image of a Tree of Life within Islam, because the Muslims didn’t explicitly teach about this Tree of Life, although in their writings you can understand those principles, if we are informed, which is part of the purpose of this course, so we can look at these principles and apply them to our studies.
Meditation is experience for when we learn to work with the Tree of Life in us. Calm the body, rest our vital energies, such as through mantras, sacred sounds, alchemy, runes, pranayama, sacred rights of rejuvenation.
We calm our heart through prayer, through humility, through polishing our emotional center, our emotional qualities.
We silence and calm our mind. Withdraw our senses from the physical body, our energies, our emotions, our thoughts.
We concentrate our willpower in order to reflect within, to follow our intuition, our consciousness. In that way we can have experiences of the spirit.
That’s a very synthetic way of talking about this dynamic. We will come back to this again and again, but I merely wanted to introduce this Tree of Life in the context of our course, because we will go very deep into these principles.
Silence and Insight
So, what are these essential principles of meditation that we have been discussing? In the Gnostic tradition, we have concentration and imagination, produces the state of meditation.
Concentration is the ability to focus on one thing, without thinking of anything else.
Imagination is our capacity to perceive images of a nonphysical type. So, if I was to ask you to imagine an apple, you can see it in your mind. It is not physical, but we perceive images that are not physical. That’s a very simple example of this quality. It is the capacity to perceive internal imagery, such as through dreams.
If we wish to have that type of perception very developed, we have to work with many exercises to develop our imagination, which we will be explaining in this course.
Concentration is when we are able to focus on one thing with our willpower, our attention, without being distracted.
We develop our concentration through ethics. If our mind is wild, we can’t concentrate or focus on one thing when we sit to practice, if we are engaging in unethical behavior all day.
We feed our anger, our mind becomes agitated. We feel lust, we pollute our mind stream with conditions of mind, desire, which are contrary to the state of imagination. We can’t see clearly if the mind is chaos.
This is the meaning of polishing the heart. The heart is developed through our ethics. When the heart is polished, we can reflect the images of God, and this is the state of meditation. So, this is the Gnostic conception of this dynamic.
Concentration, imagination equals meditation, the state of comprehension.
The Buddhists refer to this as Shamatha and Vipassana, which relates and completes Samadhi, mystical experience.
The Sufis refer to this dynamic as silence and insight, which refers to witnessing the truth.
They all teach the same thing. While you may be familiar with the Buddhist conception or the gnostic teaching of this dynamic, we are going to explore these principles according to Sufism.
So, by obtaining silence of mind, serenity of mind, we develop understanding or insight. We can see things clearly in us. And of course, there are many practices to develop serenity, concentration, and there are also practices to develop imagination.
The Key to Successful Worship
To conclude, in order to develop certainty in us, to develop real worship of divinity, we have to combine silence and insight, according to the Sufis. Serenity and visualization, concentration, imagination. Dhul-Nun al-Misri was a Sufi initiate who wrote the following:
“The key to success and worship lies in meditative reflection, fikrat. Whoever persists in such reflection in the heart will behold the invisible realm in the spirit.” ―Dhul-Nun al-Misri
So, this means: polish your mind, polish your heart, act ethically, develop compassion for others, especially when you are tempted to behave in negative ways. Work on anger. Look in yourself at anger. See it for what it is. Comprehend it. reflect upon it. See it. Develop serenity in you so that when you are working on your mind in mediation, you can go deep.
Reflect on yourself, be deep, be profound. In this way we awaken our consciousness to behold the invisible realm, the Tree of Life, in the spirit.
“Whosoever contemplates God through keeping watch over their thoughts which pass through his heart will be exalted by God and in all his outward deeds.” ―Dhul-Nun al-Misri
This is the meaning of “Truly We are closer to you then your jugular vein.” Whomsoever acts by working on their own mind, their own thoughts, by what they can perceive, here and now, will learn to purify themselves. It is only by purifying our mind, by acting ethically that we develop genuine serenity, silence, and eventually insight and understanding.
So, we will be examining these principles very deeply, in the coming months. I would like to invite you to ask questions.
Questions and Answers
Question: I have a question in regard to an indifferent approach. My question is that in a lot of Samael’s teachings, he talks about how we should also have an attitude of indifference towards the studies, not necessarily what you meant as how I understood it, which was to approach it with a state of equanimity (as of that indifference). Not like the attitude of what you said, like laziness, not having the fuel to go after those experiences. Could you please expand a little on that?
Instructor: Absolutely. Very good comment. What Samael Aun Weor mentions about practicing with indifference, has to do with, as you said, being neutral. Having a state of equanimity, not being driven by passion or craving to have experiences, but neither wanting to reject what we see, but to verify and to test.
So, there are two forms of indifference, as you mentioned, and that we were talking about. One is to be in a state of equanimity and to be scientific―test and verify. Look at what the teachings provide. Practice them, but do not expect an immediate reward. Neither fear what the outcome may be, but simply work with them and try them with an open mind.
This is the meaning of pouring new wine in new wine skins, or a new cup, a fresh cup. We learn to drink that experience and those practices by trying them, and seeing what works from experience. But the other term of indifference is (in terms of the Qur’anic language) not really caring about or having an inspiration to want to practice at all.
So, it’s a very different thing as you know. One thing is to practice with the neutral, equanimitous state of mind, but one thing is to be so lazy and intellectual to not want to try anything at all. The latter state is very common in the Gnostic movement, or any tradition really. People may like to study intellectually and are very fascinated by theory and they have the knowledge of certainty of things, but they are really lukewarm when it comes to dedication. Dedication is fulfilled when we practice this science
Question: Would it be accurate to say that serving humanity, showing compassion to others, helping in a soup kitchen for e.g. is wonderful and great thing to do, but to really serve humanity is to act ethically, to not act of negative emotions, not act out of the “I’s,” try not to dominate moments or always be right or point out how others are wrong? Is it accurate to say serving humanity is ethics?
Instructor: Absolutely, because any type of service becomes corrupt if we do it with our desires. If we are working on our anger, our pride, our fear and our negative internal states, that’s going to be the greatest form of worship. It is what Dhul-Nun al-Misri teaches too, and many other Sufis.
While we do not negate the need to want to help other people, we perfect that art when we are being patient with ourselves and other people. In terms of serving humanity, we have our jobs, we have our careers. We have certain services that we are doing to genuinely help others, but that quality of that service is contingent upon our own mental states.
So, they go both hand in hand, but more importantly if we are going to serve well, we have to work on our ego. That is really the greatest form of sacrifice and service, because we can work at job that we really hate, that is very difficult and yet it is where our Being needs us to be.
Personally, I have a job that is very difficult. I work with very difficult clients who test me all the time, who are very negative, and many times I have wanted to quit my job. I have wanted to leave because its been a very painful process. But I found that my Being has put me there, and I have verified this through experiences many times, in order to work on my patience, work on my ethics and work on my mind. When I have been able to change my own negative internal states, my own frustration and anger, I have really been able to serve humanity better at that job.
Our greatest form of prayer for divinity is when we comprehend and annihilate anger, which is why Prophet Muhammad taught “The strongest amongst you is he who controls his anger.” We can’t really help other people if we are afflicted by our own desires.
So they relate to each other: service and death of the ego. They are two aspects of the same thing, including the other factor, which is birth. Birth, death and sacrifice―the three factors of Gnosis. Of course, it’s a form of prayer in which we no longer react to life, we contemplate God in our thoughts, our deeds and our hearts. When we do not act on our ego, but act virtuously, God exalts us and helps us with certain meditative states and experiences. Hope that answers your question.
Question: Yes, definitely thank you. So, the sacrifice and the serving of humanity, that can come through voluntary suffering, whereas the suffering is when you are in an ordeal and you want to argue back and prove that you right, show that you are the victim in the situation but instead you do not act on your anger, your pride and that’s voluntary. Its hard because you want to point out that you are being wronged but instead you take the higher road, and that’s voluntary suffering, correct?
Instructor: Absolutely, and that is really the foundation of developing certainty. People want to experience God, but they do not want to work on the veil that covers them. When we are angry, we do not see God. We see anger. We want to hurt, but if you are changing your mental states, you are tearing the veil of Isis according to the Freemasons. In that way we can really serve the other person, especially when they are crucifying us, metaphorically speaking.
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