The following transcription is from an audio lecture on Sufi Principles of Meditation, a course originally delivered live at the Gnostic Academy of Chicago.
The role of breath within every religion is profoundly significant. All traditions point towards the power of breathing, which is currently being studied, repackaged, and sold as novelties to new age consumers. The reality is that all meditative traditions from both East and West have emphasized the necessity of spiritual breathing, exercises for the awakening and development of the consciousness.
In many eastern philosophies and traditions, the yogis speak of pranayama: to yoke the life force, the vital winds within our lungs, within the air we breathe, with the specific and express purpose of developing concentration, willpower, and mystical states.
The Sufis are no exception. They not only emphasize how breath is essential to life, moment by moment, they also explain in a very beautiful system how divine powers and union with God is achieved through it. The reality is that they knew how our behaviors, our mind-stream, our moment to moment decisions, affect our speech. Our level of being is expressed in the quality of our words, our breath, our expression.
Speech is an expression. It is an amplification, a modification of energy. There are hurtful and infamous words, as well as words of comfort, reconciliation, motivational power. How we speak determines how we manifest our internal psychology. As the Buddha Shakyamuni taught, “Mind precedes phenomena. We become what we think.” But likewise, we become what we say. This is why within Sufism, these masters state how it is important to guard our breaths, our speech, through ethical conduct.
We have explained previously that this is Shariah, the law, which has nothing to do with punitive laws in Muslim countries. Instead, it relates to conscious ethics within the schools of Sufism, within any religion. Without ethical speech, without using our verb for the benefit of humanity, without being conscious of what we say, it is impossible to enter any spiritual path, known in Sufism as Tariqah, the way to the truth.
As James the Apostle stated, “The tongue is an unruly member,” which like the rudder of a ship, if it is not controlled, creates problems in humanity (James 3). And yet if we learn to guard our speech, our verb, our ways of speaking, we can uplift humanity. Our compassionate intention, magnified by our verb, harmonizes and reunites communities, produces happiness, produces contentment.
This is a fundamental reality within every single meditative tradition, especially Sufism and especially Gnosis. Our breath is essential to spiritual life, and how we use our expression determines our trajectory―where we manifest, where we go within nature. This is why within Sufism, they place such emphasis upon music, upon song, spiritual concert, such as sama in Arabic, the whirling dervishes of the great Mevlevi Sufis.
Vocal prayers―these are integral within that tradition―and they emphasize that our verb harmonizes every aspect of our psychology, if we use our speech for the benefit of others, if we use our breath with ethics, with concentration, with remembrance of the Being.
This is how we submit to God. This is how we communicate with God, because we have to be watchful of our breaths, the inhalation, the exhalation, our communication. All of this adds up. All of this accumulates forces and powers that determine our movement upon the lines of life and being, the present moment.
Mantras and sacred sounds are essential in every mystical tradition, especially in Sufism and Gnosis. If you want to learn more about how mantra, sacred verb, sacred sounds are a crux within our practice, a foundation, you can study The Spiritual Power of Sound, which we have as a lecture on our website under the course, Beginning Self-Transformation.
We can submit to divinity through our words when we recite prayers or mantras. Our speech can elevate our soul, and yet if we use it to curse, to speak vulgarities, to use degenerated language, we disconnect ourselves from the Being. We lose the thread, the continuity of remembrance in the present moment, and therefore we enter condemnation, suffering, and pain. However, by controlling our speech and using the breath for the Spirit, we learn to develop every aspect of our soul, the consciousness.
But how do we know this? When we are born, we take in vital air and life. We cry. The breath is intimately related with our life. We could not exist if we could not breathe. And just as when we are born, how breath enters the lungs for the first time, we cry out in our new existence. This breath initiates both physical and spiritual life.
Breath initiates life in every level. However, while all creatures within the lower elemental kingdoms―amongst animals and plants, utilize and process the breath at their level―there is a type of breath or substance within human and divine beings, within initiates: meditators who have refined themselves through spiritual breathing disciplines.
The Sufis proclaim how the breath is the ultimate medium of divine expression, and when we command it with fidelity to the Being, to the presence of God, Hudur in Arabic, this becomes a perfected instrument through which we master the esoteric work. This is very well known within the alchemical traditions, how we use mantras and breath within alchemy, within a marriage, within tantra in Buddhism.
Farid Ad-Din 'Attar stated, "Nothing is more difficult for the friends of God than guarding their breaths in moments of rapture."
There exists divine states of rapture: joy, plenitude, and illumination, resulting from the conscious use of breath. While it might seem difficult for us as beginners to control our tongue and cease speaking vulgarities, among the friends of God, the saints or prophets, the initiates and masters of meditation, there is nothing more difficult for them than to control their speech when experiencing mystical union.
But why is this? Speech is an act of creation. Our vocal cords and throat are a womb by which the sacred verb is gestated. The more refined our mystical states, the greater our responsibility and power. Vulgar words or incorrect speech, the expression of animal desire, during moments of remembrance and clarity in the heart, is dishonorable, disgraceful, because we are blaspheming in the presence of the Being. As the Quran teaches, truly, “We are closer to you than your jugular vein” (50:16). When we act inappropriately and speak negative words, we go against the will of the Being.
This is a reality that is only comprehensible to meditators, because when the Being is present in us, we feel and perceive a pristine luminosity, superlative awakened consciousness. And it only takes one moment to speak absurdities, to manifest the ego, to lose the bliss of that moment. This is why the Sufis always teach, "You must guard your breaths against God Most High." We have to be careful with our words, since they carry power to transform or condition our states.
The Definition of Breath
But what is the definition of breath according to the Arabic mystical tradition, the Sufis?
“Inspiration, nafas―literally “breath,” also “breathing space” or ample room―is the refreshment of hearts by subtleties from the Unseen.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Notice that we spend a lot of time talking about the ego, animal desire, which the Sufis call nafs, the lower soul. Each ego is a breath. It is a modification of the energy of the consciousness. Each ego, each defect, vice or error, traps the Essence, our true soul or the consciousness. Each ego traps part of, really, what we are: the Essence that must be liberated, which we seek to free through our meditation practices, retrospection meditation, especially. We do so through comprehending and eliminating each ego because the ego is a shell. In Hebrew קְלִפָּה klipah, or the plural קְלִיפּוֹת Klipoth, the world of “shells,” is precisely our inner hell. The ego is hell. It is suffering. It is attachment, craving, aversion, ignorance.
So to free the soul, we have to achieve inspiration. We need to be inspired. This is the state of comprehension, of illumination. In our meditative discipline, we seek to self-observe ourselves from moment to moment, to see the ego in action within our three brains. We have to separate as the free liberated Essence, which is small and in a state of potentiality, in order to observe and activate it, to develop it. We do so by observing how the ego and our different egos, our nafs, manifest in our three brains. When we see the ego for what it is, within self-observation or inner accounting, muhasabah in Arabic, we gather data about ourselves. We begin to be inspired and understand that we are not anger. We are not pride. We are not lust, fear, vanity, gluttony, blasphemy. We are not these things, because we are freeing our Essence and we are perceiving and observing in ourselves that we are not these desires. We are not nafas, the lower soul, the ego.
Samael Aun Weor mentioned that the greatest joy of the Gnostic is the discovery of one of his or her defects. This is inspiration. We are inspired and feel joy that we are not desire. We are not this condition of mind, and therefore, we feel a great change in our level of being. This is the fundamentals of meditation. We have to gather data about our animal mind so that we can work upon its elimination.
But the beginning is, we have to take account of what we are, and for that, in order to give energy to the free consciousness, the Essence, we need energy. The soul or Essence is refreshed through working with the creative energy, the sexual energy.
Our breathing is profoundly and intimately related with sexuality. Our breathing is altered and impassioned during arousal. This is well-known. Now, within people who are filled with lust, couples who join sexually, their breathing becomes inflamed, erratic, quick, impassioned, uncontrolled, and because of their breath, their impassioned breathing, their creative energies begin to flow out of the body. They begin to become inflamed or excited to the point in which that energy is lost, is expelled.
In our studies of meditation and Gnosis, and within the most esoteric hearts of Sufism, they always teach that we have to conserve the sexual energy. You have to control the vital forces, because the semen is the matter that contains the fire and energy that is going to awaken you. Therefore, if your breathing is erratic, uncontrolled, the energies flow from inward to out. This is the opposite of our purposes in meditation. We have to learn to control our breath and the sexual energy, whether we are practicing as a single person or if we are married, especially if we are married, because there is more energy available to a couple, between husband and wife, man and woman.
If you control your breath through profound spiritual aspiration, the creative energy is harnessed. It is redirected. We use our conscious will, our concentration, through our breathing to make the energy flow from out to in, and therefore, not a single drop of that energy or matter is lost. It is this energy, precisely through breath, and these exercises of pranayama or alchemy, that help us to experience the subtle perceptions from the unknown. It is the “refreshment of hearts.”
What are these “subtleties of the unseen,” which Samael Aun Weor explains very beautifully throughout his works? These are visions and awakening from dreams, astral experiences, lucid cognizant experiences within the internal worlds, jinn science, samadhis, ecstasies, direct visions in which we speak to God. Sometimes these subtleties from the unseen are a form of lights, visions in meditation, the perception of energy flowing in us.
Comprehension, inspiration, unfolds through working with will power, by using our will to control our breath, so that we redirect energy. We make it flow inwards so that vital force regenerates our mind. It gives us power in the consciousness. Our soul, the Essence, becomes inspired. What does it mean to inspire, literally? It means to breathe, to take in the air, the spiritual potencies and life and vitality of God into our lungs, and this assimilates through our breathing and lungs within our blood, within our sexual system. When we inhale vital air, the life force is divinity, and when we combine them with spiritual longing, with conscious love, we aspire towards the heights of realization.
But there are levels of work with breath.
“A person who receives inspirations is finer and clearer than a person who is open to mystical states. The person of the momentary inner experience is at the beginning, the inspired person is at the conclusion, and the person of states is between the two.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Beginning students often have internal experiences that can initiate or inspire them, to enter the path: Shariah, ethics. However, the reality is that such experiences are very fleeting. They are temporary. Through our meditative discipline, mystical states, conscious experiences, astral travels, become more developed, consistent, frequent and penetrative. This is Tariqah, the path, which sometimes can refer to a Sufi school, but also in general refers to the path that the master or the initiate travels within the desert, from oasis to oasis, from ordeal to ordeal within the wilderness of life, the hardships of existence.
Inspired initiates are those who have constant remembrance of divine realities: telepathy, intuition, out-of-body experiences, jinn science, astral projections, polyvoyance, omniscience, abilities common in elevated masters like Padmasambhava, Tsong Khapa, Prophet Muhammad, Samael Aun Weor. These are the adepts of حقيقة Haqiqah, the truth of معرفة Ma’rifah, knowledge, Gnosis.
The Highest Form of Worship
The Sufis emphasize how controlled breath is the ultimate form of worship. There are levels of practice within Sufism regarding breath work. So we mentioned a little bit about introductory, intermediate, and advanced levels of practice within any meditative tradition. In Sufism, this is Shariah, Tariqah, Haqiqah / Ma’rifah: truth and knowledge.
“The states are means and inspirations are the end of progressive development. Moments belong to those who have hearts, states belong to those who possess a spirit (ruh), and inspirations belong to the people of inner being (sirr). The Sufis have said, “The best act of worship is to count the breaths along with God Glorified and Exalted.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This quote explains how the three degrees of any meditative tradition relate to the breath, relate to breathing exercises. In the introductory levels, Shariah, we work with counting our breath. This is a very common exercise within Buddhism known as anapana, within Sufism and within yoga. Now we have to remember that each degree of spiritual discipline works with breath in different ways, with greater expediency and impact within the higher levels. But in the beginning we have to learn to use our breath, to start with the basics, and this often comes with exercises of counting your breath, developing concentration, focusing on the inhalation, the retention, and the exhalation of air, and not forgetting what we are doing. Because the problem is that in the beginning, we could be focusing on such an exercise, trying to count to a hundred without forgetting our work, and yet we do forget. It means that our concentration is weak. We don't have enough will established to be consistent. But with practice and consistency, with dedication, we develop stamina.
Counting the breath, mental and verbal mantra recitation, pranayama, helps us to awaken here and now. Because if you are concentrated in the moment, focused on your breath and not forgetting what you are doing, that concentration and willpower will extend to your daily life in your interactions with humanity. This is what we want. We want to have firmness of will, to be able to direct our attention at one thing and not be distracted by anything, whether impressions from the external world or from our own mind―to not forget the Presence (Hudur) and our concentration upon God.
Mystical states belong to intermediary practitioners when they are consistent, when those states are prolonged, deepened, amplified, penetrative, frequent, when there is a continuity there, because in the beginning of our studies, we forget where we are and what we are doing, especially in the physical world, but also in the internal worlds. We may wake up in the astral plane for a moment, with a vision, and then immediately lose consciousness. This has to change. We have to be present moment by moment wherever we are, whether physically or in the astral world. We do this by working with breath and sexual energy.
People who have really established themselves are persistent in meditation and pranayama, yoking the breath. We get experiences and visions, but we have to be dedicated to chastity. We have to be dedicated to sexual purity, because this is the foundation: transforming the sexual energy. This is known as transmutation, to mutate or transform the brute matter of our semen through its conservation and sublimation into energy. This is the alchemical teachings of lead into gold. This is Allah-Khemia within the Middle East: to fuse and cast a metal, to purify the metals of the psyche and make it divine.
We have to transmute the sexual force. This is the meaning of the quote “how people who possess a Spirit,” “states belong to those who possess a Spirit (روح ruh)” or the Hebrew רוּחַ Ruach. The Spirit is “Hu,” as in the Sufi mantras, الله هو Allah Hu, الله هو الله Allah Hu Allah, signifying, “God is,” or “God, Just He!” There are many mantras sung by the Sufi initiates, which you can access online on YouTube. Very beautiful. It is a form of remembrance of God.
But what does it mean “to possess a Spirit?” We emphasize that the Spirit is not the soul, and this is where the study of Kabbalah becomes essential, whether in the Arabic traditions or in the Hebrew traditions, because Arabic and Hebrew shared the same roots. The Spirit is a form of breath, nafs, which is not tainted by ego. It is very pure, supra-divine, but also the Essence is a form of nafs. It is a soul. It is the Essence that is in potentiality that can learn to express the higher truths within. Then there is the egotistical nafs, the lower soul, because the ego is a form of breath. When we speak words of hatred, we feed that hatred, that lower animal egotistical defect, nafs. So there is a lot of diversity in these terms, a lot of dynamic range and we have to use our intuition and the study of Kabbalah, which we will emphasize towards the end, in order to reach clarification.
The Spirit, the soul, and the ego are very distinct. You have to meditate to understand the difference. The Spirit, especially, is not the soul. The Spirit is God, the Innermost, חסד Chesed in Kabbalah. The Spirit is. The soul, the Essence, is developed. It is acquired.
But what does it mean to possess a Spirit? Many people like to think they are spiritual, but they never had any astral experiences in which they actually spoke with their Spirit. We possess a Spirit when we have frequent contact with the Being through inner vision. Spirit is a type of breath. The Being, God, the Spirit, is a very refined, subtle, and spiritual breath, an energy, a force.
I remember many years ago, I woke up in the astral plane. I was seeking to receive teachings from my inner Spirit. So I intuitively felt a call telepathically to descend into the Earth, and after entering a cave within those underground regions, I was in the dark, and I felt the presence of my Being. I felt that terror and that love and longing, which are all very profound and subtle. But I heard my Being breathing. I heard an inhalation and exhalation, very deep, and I felt that terror of love and law that Samael Aun Weor explains many times in his books. My Being was teaching me, “I am breath. I am the Presence (Hudur),” which is a form of vital force, which in Arabic is an ا Alif and in Hebrew is א Aleph, the vital winds, which we can access and experience when we control our own physical and vital breath.
This is a form of inspiration, a divine ecstasy in which my ego was not there. These inspirations belong to the heights. The advanced practices of Haqiqah and Ma’rifah, truth or ecstasy, these are known amongst the alchemists through معرفة Ma’rifah, γνῶσις Gnosis, דַעַת Da’ath, alchemy.
The Sufis emphasize how we must enter our own internal worlds in order to extract wisdom and this is why we practice meditation.
“And they have said, “God created the hearts and made them mines of the understanding of Him. After that He created the secret inner awarenesses and made them a place for declaring the Unity.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
What is a mind filled with gold? It is the heart. It is within the heart that we can grasp and understand the nature of our spiritual reality, the Being. So I mentioned that example of an experience where I descended into the Earth and then, in that, metaphorical sense, I entered the mine where I received the teaching of gold from my Being.
It is our heart that can understand the significance of divine things, not the intellect. The intellect is a wild animal, which we control with our breath, with concentration, with willpower.
The doctrine of unity is essential to Sufism and Islam. Unity of divinity is experiential, and we can only declare this with conviction and knowledge through inner experiences.
What is the place of secret inner awarenesses? Samael Aun Weor stated that "God searches them nothingness in order to fill it." This is from The Aquarian Message. So serenity of mind is the basis of illumination. The absence of the ego is the plenitude of the consciousness, the soul. To reach this state, we must remember our Being, here and now. This is the thread or secret continuity of conscious experience―the voice of conscience, the voice of ethics. If we don't follow our inner judgment, following our intuition about how we must behave in life, following our heart, if we don't follow our subtle voice in our conscience, we become lost.
Our heart is the mine of gold. It is the thread that connects us with the Being, which is why the Sufis state:
“Every breath that occurs without the guide of knowledge of God and the sign of Unity emerges from blind compulsion, and it is a dead thing. The one to whom it belongs is accountable for it.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Blind compulsion is of the ego. It is in our three brains. Without self-remembrance, without recalling the presence of our divinity, hudur, without being aware, muhadarah, here and now, without knowledge of that unitary state, that quality of our Being, our words become empty. They truly are vain. This is why in Ecclesiastes, you have the Hebrew term הֲבֵ֤ל הֲבָלִים֙ Habel Habelim:
“Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity.” ―Ecclesiastes 1:2
הֲבֵ֤ל Habel means “breath.” It is the word for Abel. In the Bible, Abel is a symbol of the soul, the Essence, that is killed by the lower soul, קַיִן Cain, nafs, nafas. And since we kill our soul by acting wrongly moment by moment, we suffer. So these are symbols. These are not literal, historical stories to simply document the past. They are a moral compass for our current, present moment.
We are killing our soul every instant when we speak gibberish, when we are filled with hate, when we lie. That is true vanity. We love ourselves too much at the cost of our soul. That is really the absurdity of the ego.
We are always accountable to the law. Inner judgment, גבורה Geburah in Kabbalah or in Arabic, الْدِّين Al-Din. Din means “religion” or “judgment.” It is the teaching of the Qur’an, the Judgment, the evaluation of humanity. That inner judgment, that inner religion, is inside. It is our conscience. It is our remorse. If we have lost that thread, it means we are very far from initiation. If we don't feel sorry for making mistakes, this doesn't mean we would become morbid, pessimistic, degenerate―people who are basically addicted to suffering, sadistic. It means that we have conscious sorrow and the regret that we made errors, so that we want to change them, so that we make the effort to revise our understanding, whether we made someone else suffer or whether or not we are suffering ourselves.
As beginners, we face this reality. We make a lot of mistakes. We say a lot of stupid things, perhaps in our daily life. We make errors. We struggle to remember God. But for Gnostics like Prophet Muhammad or Samael Aun Weor, they never forget the Being. Such masters have a profound intimacy with divinity, and the Being never leaves them, because they have perfected their work. It is a tremendous responsibility to have God within―to perfectly express and manifest the Innermost, which is why the Sufis state:
“I heard Abu Ali al-Daqqaq say, “No ‘breathing space’ is granted to the gnostic because no indulgence can take place with him. But the lover in the early stages (muhibb) must necessarily have some ‘breathing space,’” since were there not a breath for him he would be ruined, because of his lack of capacity.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Again, this is a very deep teaching. This is not something that we are going to reach easily. It is something to understand and know and to work towards. A breathing space simply means a state in which the Being is not completely there. There are degrees and levels upon light. As the Surah of the Light in the Qur’an teaches "Light upon light” (24:35), levels upon levels of being.
The reality is that if God were to enter us without us being fully prepared, we would be annihilated, because that light is so profound. It is the power of a star, of a galaxy, of an infinite. The Being is a force that is tremendous, and therefore God enters and retracts when necessary.
In the beginner, they need time to learn to annihilate the ego, to adapt, because the ego and the Being are incompatible. If they had no room for himself or herself, they would be ruined, because they couldn't handle that energy. They are not capable. But if the ego is fully dead in you, the breath of God is fully manifest and therefore one can speak the words of truth like Mansur Al-Hallaj, which stated "Ana al-Haqq,” (أنا الحَقيقة) which means “I am the Truth!” Really, there was no Mansur there, because the personality in him was dead. There was only the Being. You can read about that in the book called The Narrow Way. It is at the end of that book in a chapter dedicated to this Muslim master (The Passion of Al-Hallaj).
God enters and retracts from the soul. There are states of presence and absence within the initiate. Much in the same way that when you inhale the air or when that air is present in you, it fills your lungs. But when you exhale, the breath is gone. The same with mystical states. This is why mystical states are so synonymous with breathing. They emerge and they pass. Only in those beings who are fully perfected in meditation, have that breath in them eternally. They are immortal.
Chastity: The Basis of Spiritual Breathing
Sublimation of the sexual energy is essential when we work with breath, known as pranayama or transmutation. This conserved energy is the basis by which breathing exercises function and work with efficacy. Spiritual insight is born through chastity. There is simply no way to avoid sexual purity, whether in Sufism or Gnosticism. Without conserving creative energy, the sexual force, and intentionally directing it through breathing exercises, there is no foundation by which to awaken conscious perception, spiritual insight, inner vision.
There are many people and students of religion who practice breathing exercises, but without chastity: conservation and transformation of the sexual energy. But why is this? Why is this damaging to the mind, to be expelling the energies and working with breath? Because it's like trying to pump fuel within an engine when there is no fuel, or like a pump that cannot work because there is no water there.
Your body and your psyche is a beautiful laboratory. It is a marvelous machine that has a specific function, purpose, and intention. It is a cosmos in itself. It is a miniature universe. It is a microcosm of the macrocosm. Our breath works much in the same way that the pistons of an engine function in a car. There is movement and there is direction. There is energy in ourselves when we work with breath. But our breath is only a medium in which we can direct energy, and without the storehouse of sexual creative power, we cannot draw upon anything to illuminate the psyche. Breathing exercises without sexual energy do not produce awakening. It is simple. Breath combined with creative energy is synonymous with light. It is the conduit, the means to energize the Essence. When the Essence has fuel, when that sexual energy is conserved, we can create something really divine. Our vision like in this image becomes cosmic. We perceive things. We develop insight, perceptions, because that energy has to create something. You can create a child physically with it, or you can use it for a very different purpose, a spiritual purpose. And this is what we teach in this tradition. When the Essence has fuel, when it is purified with clean energy, when the vital centers or channels of our internal physiology are flowing with sexual force, we have light.
The Spiritual Light of Breath
This is why the Sufis state very clearly:
“If someone’s share of this light is more perfect, his vision is wiser and his judgment based on his insight is more truer. Do you not see how the breathing of the Spirit into Adam made it necessary for the angels to prostrate before him? For the Most High said, ‘I formed him and I breathed into him of My Spirit, so fall down before him in prostration’ (15:29).” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is how we create a true hum-man, spiritual human being. हुं Hum is Spirit in Sanskrit, or the Arabic هُوَ Hu. It even relates with the Chinese mantra Wu, which we use in our practices in Gnosticism in order to silence the mind.
Let us examine the following quote:
“Abu-l-Hasan al-Nuri was asked, “What is the origin of spiritual insight in the one who has it?” He answered, “It comes from the saying of the Most High, ‘And I breathed into him (Adam) of My Spirit’ (15:29).” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This image of the creation of Adam is central not only within Judeo-Christianity, but within Islam and Sufism. The Qur’an often emphasizes the following:
“And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.” ― Al-Muminun, “The Believers,” Qur’an 23:12-14
A lot of people read that quote within the Muslim tradition and think it only has to do with physical creation, when in reality it is about the creation of the soul. الخليق Al-Khaliq: the Creator in Arabic, best manifests as الودود Al-Wadud: the Loving.
Where else is the ability of God to create a true human being than through the sexual force, through sexual love?
That energy can create spiritual realities in us. We call this solar bodies within esotericism. These are the wedding garments of the soul mentioned in the Bible (Matthew 22). This is libās al-taqwā in Arabic, “the garments of reverence” of the Qur’an:
“O Children of Adam! We have indeed sent down upon you raiment to cover your nakedness, and rich adornment. But the raiment of reverence, that is better. This is among the signs of God, that haply they may remember.” ―Al-A’rāf 26
But the reality is that we like to think we are human beings, true masters of the world, and yet we are animal in reality. This is evidenced by our behaviors. We do not engage in the sexuality of humans, spiritual beings, because in animal behavior is involved anger, pride, lust: the expulsion of the sexual energy to procreate in an animal way, behaviors like vanity, selfishness, greed, etc. To become human, we must renounce animality, which is orgasm, desire.
Chastity is the sexuality of angels. This does not mean abstention from sex. It means purity in sex, whether we are single or married. This is why when Adam was created, mentioned in the Qur’an, the angels prostrated. However, the reality is that nobody likes chastity, which is why also in the Qur’an, Iblis, the Devil, refuse to bow. So this is why religions and Sufism have degenerated, because people ignore the role of chastity. You cannot create life spiritually, you cannot reach inspiration without that force. It is simple.
The creative energy has the potential to develop the Essence. When a married couple who practices meditation, male-female, man and woman, use their sexual polarity in combination with the opposite, they have the power to create as a god. So whether you are married or single, you can work with your breath. Obviously, alchemy is much more intensive and requires study and practice and a lot of wisdom, which is why you can read books like The Perfect Matrimony and The Mystery of the Golden Flower by Samael Aun Weor. But individual practitioners can learn to transform sexual energy through breathing. If you are trained in chastity, you become prepared for the perfect matrimony: to consciously utilize the breath during the sexual act so that the sexual act is transformed. It is sanctified. It is purified.
Obviously, married couples have more energy to work with, but single people can make great progress through breathing exercises and chastity. This is how, as represented by the name Hasan Al-Nuri, we develop the beauty of the soul. We have to remember that names are kabbalistic in Arabic. حَسَن Hasan reminds of إحسان ʾiḥsān: beautiful action, תִּפְאֶרֶת Tiphereth in Hebrew, the human Essence. نوري Nuri is the light, the Being. What is the most beautiful action to develop light? It is sexual purity. This is how light enters into us as the Being breathes the Spirit into us.
Inner Vision and Knowledge of God
Let's examine a few more quotes:
“This statement by Abu-l-Hasan al-Nuri is somewhat difficult, so be careful with it. In this mention of the breathing of the Spirit he was aiming to correct those who say that souls are uncreated. The situation is not as it might occur to the hearts of the weak." ―Al-Qushayri, Al-Risalah: Principles of Sufism
This is also an essential point in Gnosis. The soul is created. It is not uncreated. The soul is created but the Spirit is. Visions develop as we learn to acquire Essence, or as Jesus taught "with patience possess ye your Souls” (Luke 21:19).
“That to which this breathing (and union and separation) are properly attributed is liable to influence and alteration, which are signs of the transitoriness of created things.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
Breath is inhaled, is retained, and is exhaled. The soul can develop in us through that breath, and therefore it is transitory. It is transient. It is impermanent. Only through the complete work of initiation is the soul perfected, where the soul becomes a choir so that the Spirit reflects within it.
"Yet God Glorious and Exalted has chosen the believers for perceptions and lights through which they come to possess insight. In essence, these are forms of the knowledge of God. This is the import of the Prophet’s saying, “The believer sees by the light of God”―that is, by a knowledge and inner vision for which God Most High has specially chosen him and by means of which He has distinguished him from others like him. To call these kinds of knowledge and perceptions “lights” is not an innovation, and to describe that process as “breathing” is not reaching far afield. What is intended is one’s created nature.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
So as a result of pranayama, transmutation, we could perceive astral visions, experiences, samadhis, lights, sounds, etc. We produce the foundation, the matrix, the womb, the conduit for light to emerge.
The Three Types of Breath
In Sufism, there are three types of breath as we have already mentioned, but we are going to elaborate on what each entails. There is a Sufi initiate by the name of Abdullah Ansari of Herat, who wrote a book called Stations of the Sufi Path, in which he explains some of these principles very beautifully. We previously mentioned the present moment or the metaphysical moment, and in this instant, we are working with breath or learning about breath.
When we study these three types of breath within Sufism, in the Qur’an, within Hebraic Kabbalah as well, we are examining three schools in meditation: introductory, intermediate, and advanced, that structure of Shariah, Tariqah, and Haqiqah and Ma’rifah relate to these principles very beautifully. There is a correlation there which we will touch upon.
Abdullah Ansari of Herat states:
“From the field of the Metaphysical Moment the field of Breath is born. God, the Most High, says, ‘When he recovered his senses he said: Glory be to You!’ (7:143).
“The breath of the master of metaphysical time and moment is that which is untarnished by any matter pertaining to his self or ego. Adepts in spiritual reality have three different kinds of breath: a penitent plaint, an infatuated cry, and a shout of ecstasy.” ―Abdullah Ansari of Herat, Stations of the Sufi Path
So in this excerpt these three types of breath relate to adepts, not beginners. Although there is a correlation between the meditative schools of Shariah, Tariqah, and Haqiqah / Ma’rifah. In synthesis, this is ethics, meditation or ecstasy, and the highest, spiritual reality.
The breath of a master of the present moment is not tarnished by ego. We have to aspire to this height. We do so by learning to understand the stages of this path and also the different qualities of the soul.
The Three Souls in the Qur’an
There are three types of soul within the Qur’an. If you have studied Kabbalah in depth, you'll be familiar with Nephesh, Ruach, Neshamah.
So we have been talking a lot about the carnal soul, Nephesh, animality, the ego. Our egotistical breath or soul is passionate, filled with hate, with lust, with desire. We have to transform the lower soul by judging ourselves. We have to blame ourselves. We have to evaluate our psyche through the soul known as Ruach or Ruh in Arabic, Spirit.
The blaming soul, the thinking-emotional soul is that part of our Essence, our consciousness, that evaluates the ego, which critiques, dissects, understands and takes into account the different aggregates of the mind, the different vices and errors of the pluralized "I." This type of blaming has nothing to do with becoming a morbid or pessimistic person. Instead, it has to do with how we judge our lower animal nature so that we could become like the soul at peace, the spiritual soul: a purified, perfected Essence united with Geburah, which is our inner judgment, our divine soul.
The Qur’an speaks about these three souls in different verses:
From Surah 12 verse 53, we learn about the carnal soul.
"Yet I do not absolve my own carnal soul." In Arabic, nafs al-Ammara. "For the carnal soul, indeed, prompts men to evil except in as much as my Lord has mercy. Indeed, my Lord is All-Forgiving, All-Merciful." ―Qur’an 12:53
The blaming soul is known in Surah 75 verse 2:
“And I swear by the self-blaming soul, the self-reproaching soul." ―Qur’an 75:2
And I believe this is in relation to the certainties of resurrection, the heights of the path.
Lastly the Soul at peace piece from Surah 89 verses 27 to 28:
"Oh, soul at peace, return to your Lord, content and contenting.” ―Qur’an 89:27-28
It's important to know these three souls especially as we practice meditation, because we are working to blame ourselves or blame the animal in us, so that we can reach peace.
The Penitent Plaint, Infatuated Cry, and Shout of Ecstasy
So let us return to Abdullah Ansari of Herat's statement:
“The penitent plaint dispels demons, absolves sin and opens the heart.” ―Abdullah Ansari of Herat, Stations of the Sufi Path
This relates to a meditators work against the carnal animal soul, our ego. Prayers in sincerity, mantras and invocations, sacred sounds and recitations, when they are performed consciously, purify the mind and reject tenebrous forces. This is why we do prayers like the Conjuration of the Four, the Conjuration of the Seven, and the Invocation of Solomon. These mantras are prayers which you can perform before you meditate, helping to dispel demons, helping us to absolve ourselves from sin. It means to reach a state of mind that is opened and prepared for meditation. We open the heart when we use our breath in this way. You can study a lecture given on our website called Basics of Spiritual Defense, in which these prayers are explained and referenced.
So it is good to pray and conjure, to defend our home, to prepare environment for meditation, so that we can transmute, but also you can perform these prayers before we practice alchemy. This establishes a good energetic environment in which we can practice effectively, with safety.
This master continues:
“The infatuated cry of the attracted person purges the love for the world, sweeps material causality away, and causes one to become oblivious of creation.” ―Abdullah Ansari of Herat, Stations of the Sufi Path
This relates to the work with the blaming soul, in which we are judging ourselves―Ruach, the thinking-emotional soul. This blaming soul teaches us to renounce worldliness, to renounce egotism, to renounce attachment to negative things. It sweeps away material causality in the sense that our negative behaviors, our egos, which perpetuate addiction, suffering, and confusion, are removed. We blame ourselves through inner accounting, retrospection, meditation, as we explained in our last lecture and our course on Gnostic Meditation.
How do we become oblivious of creation? We sit on our home. We relax our body. We work with breathing exercises to transmute our sexual energy. We suspend our senses. We concentrate within. We go into our internal worlds to gather information. Without breath and transmutation, we cannot fully relax the body or achieve stillness and quietude of mind. So in this type of meditation, we abandon the world. We become oblivious to the world. We ignore material causality. We become attracted to spiritual things, attracted to the breath of God, so that we reach that luminosity and concentration, that joyfulness of Essence and Being that inspires us, so that we can go deep and begin to work on our mind.
Lastly, this is very profound:
“The shout of ecstasy of the raptured pierces the soul, sets the heart athirst and burns away the veils.” ―Abdullah Ansari of Herat, Stations of the Sufi Path
So the soul shouts with joy when experiencing states without ego. We feel that luminosity and amplification of the Essence. This occurs in the internal worlds, when we tear away the veils of the conditioned mind which prevent us from communicating with the Being. These are astral visions, astral samadhis, and even beyond. These experiences with God set us on fire, spiritually. Our longings are fulfilled and they are increased at the same time. We can aspire towards more light.
Conclusion: Ham-Sah Transmutation
Lastly we will conclude with a statement by Samael Aun Weor and a practice you can use to help you experience these internal states, some of which we have mentioned. He states in a lecture called The Transmutation of Sexual Energy: Part IV:
“…there is a profound relation between one’s sexual forces and one’s breathing, so that when both are duly combined and harmonized, they bring about fundamental changes in one’s physical and psychological anatomy.” –Samael Aun Weor, “The Transmutation of Sexual Energy: Part IV”
On the right we have the Caduceus of Mercury, a famous symbol within medicine. It is a structure in our back. The middle of this diagram is the spine, in which two energetic serpents or currents, vital energies, positive and negative, flow from the sexual organs up to the brain. These wings are the wings of our spirituality that blossom within our spinal column, and that allow us to have internal visions.
We have to work with that energy of sex that rises from our left and right gonads, whether the testicles or the ovaries. Both masculine and feminine forces, positive and negative, solar and lunar energy, rise from the organs of sex up to our mind. And we even have currents that run from our brain to our heart.
A very simple practice you can do is Ham-Sah, as explained in the lecture by Samael Aun Weor that we have referenced here. You sit in a quiet place. You relax. You let your body settle. You suspend your senses. As you are praying to your inner, divine Being, your Innermost, your Divine Mother, Al-Buraq within Islam and Sufism, you pray and ask that this energy can rise within you to illuminate your mind. When you inhale your breath to your nostrils, you imagine, in your mind's eye, the creative energies as light rising from your sexual organs, up the spine, in the form of this image of the caduceus. Imagine these energy circulating in the form of two entwined serpents like the holy eight within Kabbalah, and that this energy and light illuminates the mind. You want to mantralize internally, silently, HAM, prolonged like this:
You do this silently in your mind, when you are inhaling and bringing the energy to your intellect, your brain. And then, imagine that energy descending into your heart with the mantra: Sah!
This mantra Sah, you pronounce externally, vocally. Ham is internal and silent, prolonged. Sah is short, vocal, and exhaled. It is gentle. It is short. You want to pronounce Ham prolonged and internally, in relation to your inhalation, so that you bring the energy from sex to your brain and that you retain it, profoundly. Let that energy soak within your mind, illuminating you, giving you vitality and force. And then, exhale to the heart: SAH!
You do this because our energy is normally―because of our bad behaviors―flowing from inward to outward. You want to reverse this flow by making your emphasis on Ham, to bring the energies inward and up, but you also want to bring them to your heart through Sah.
The mantra Ham is solar, is elevated. It is prolonged. But the mantra Sah is short, lunar, and directed to the heart.
I have even seen YouTube videos of Sufis performing Ham-Sah when doing dances. So this practice is not only within the Gnostic tradition, but has been practiced by initiates for centuries, millennia. It is a very ancient work.
Now there are some variations within the Sufi tradition where they pronounce mantras such as الله هو Allah Hu. The mantra ال Al is masculine, solar, relating to the serpent Pingala. Pingala is the solar positive serpent on this Caduceus of Mercury. لا La is feminine, the lunar energies of Ida, the left serpent on this diagram of the spine. Solar and lunar, positive and negative, form الله Allah: the God. And then هو Hu, the Spirit rises within our spinal column when we awaken sparks of the divine fire Kundalini.
As a single practitioner, you can perform this practice to wake sparks of Kundalini, the Spirit. This can grant you experiences and insights, but obviously married couples will have much more light when performing Ham-Sah if they are sexually connected. In the Sufi tradition also, they turn their head from right to left when they pronounce لا إله إلا الله La Ilaha ila Allah (“There is no god but God,” or الله هو Allah Hu, الله هو Allah Hu, because ال Al is masculine relating to the right, and then they turn their heads to the left relating to لا La. Together, this forms الله Allah. And to the breath, they are working with Spirit, هو Hu. So the Caduceus of Mercury is referenced in that practice, but also many initiates are practicing Ham-Sah. Very beautiful and profound.
So at this point I invite you to ask questions. You are welcome to type them into the chat box and towards the end, we could even take some questions via unmuting people.
Questions and Answers
Question: You mentioned there is a difference between the Spirit and the soul. How does the consciousness play into this? Can you elaborate?
Instructor: So the Spirit is the Innermost, the Being, our inner God, and the soul is our Essence, the consciousness. We have to learn to develop the consciousness and to create it. So that quote we mentioned from one of the Sufi masters explains how the soul is a created or a transitory thing. It has to be developed and perfected, initiated and expanded. The Spirit already exists. He is immutable and divine. And the reality is that in order to know the Spirit we have to first develop soul.
The soul is like a mirror. When you polish the mirror through dhikr,remembrance of God, you can reflect the perfect image of the Spirit in you. So consciousness has to be developed and purified. I believe Rumi even said that we are like a mirror, and yet, how could we develop purity if we resist every rub? Because our mirror, our consciousness is egotistical, filled with impurities, with mud, with obscurations. Those rubs or polishings of the heart have to do with our practices, but also difficulties in life in which we are confronted with our own egos, that we must observe and comprehend and work upon. In this way, we begin to polish our heart so that we can reflect divinity more and more.
Question: What would you recommend to improve consistency and daily practice against the ego?
Instructor: Personally when I have struggled against my own mind, I take time to study scripture. I like to balance my meditations with study of the doctrine. We have to be inspired in our work, and sometimes we become clouded and even negligent. We don't do what we need to do. Sometimes we don't work effectively, daily, upon the ego, because we are too morbid or sad or negative. This is why Samael Aun Weor mentioned that “when you feel a lack of inspiration, when you suffer in your work, when you struggle against your mind, when you have doubt and confusion, study my books, study my writings.”
I also like to read the Qur’an to be reminded of what I must do. You know, you can read any scripture, really, that inspires you and hits you within your Essence, because that is the language of God.
Some people have a predisposition towards certain religions and traditions. Obviously, the best thing is to read writings from Samael Aun Weor, because he is the most clear. But you know, we have to really drink the wisdom of many traditions. For me, I like to read the Qur’an when I struggle or if I feel like I am vacillating or vegetating, becoming stagnant. It is a scripture that has a lot of power, speaks with a lot of force, to remind us of what we must do, what we must change.
You can also listen to good music, especially music that really reflects divine principles, and you know, we have given a course on chicagognosis.org called The Secret Teachings of Opera. One of my favorite operas is Turandot, in which you see the whole drama of initiation portrayed with a lot of force and beauty. Watching those operas and listening to divine concert, say the Sufis, is essential to the life of any initiate. You know, that music can really inspire you when you understand the message.
Question: Breathing seems to calm the mind, but when caught up in an argument, I forget to breathe. In the midst of an attack, what practices do you recommend?
Instructor: It's an excellent question. Samael Aun Weor answered this question in one of his books, Introduction to Gnosis. In one of his chapters he explains how if you are overwhelmed in a fit of anger, if you are filled with rage, if you become tense, breathe. Inhale and relax. Inhale through your nostrils count to six. Hold your breath for six seconds, and then exhale for six seconds. Obviously, if you are in an argument, you can take a moment to say, “Look, I need to take a break for a little bit” and to be polite and say, “I need to step away for a few minutes. Please give me some time." So that we don't seem offensive to the person we are speaking to, because arguments and heated debates are the result of ego.
Samael Aun Weor said that debates are satanic, because people are fortifying the carnal soul, Nephesh, the animal mind. Just take a minute to just breathe. You know, obviously that is the first step. If you forget to breathe, remember to breathe. That is the first half of the battle, remembering to do what you need to do, and inhale―count the six, hold for six seconds, exhale for six seconds. If you are breathing really profoundly and you are relaxing, closing your eyes if you can, sitting down is best, your anger will subside. I have used this many times. It's a very effective work. Then you can go back to your colleague or friend or family member who you are arguing with and you can approach that situation with clarity, not with rage.
Question: Is it expected that students will ebb and flow continuously from experiences or cognizance of God?
Instructor: Yes, this path is a process. We develop experiences gradually. Sometimes there are periods of light and there are periods of darkness. This is paralleled in Hindu cosmology and an even Gnostic cosmology when we talk about Mahamanvantaras and Mahapralayas, cosmic days or great cosmic days and great cosmic nights. Because the breath of creation flows, is always in fluctuation, is never static. The same way, our experiences come with greater lucidity and penetration, but also consistency during periods of activity. But sometimes we have to face what is known as the dark night of the soul in which we don't see anything.
This is a necessary test for the disciple, a very painful one, which Beethoven composed and reflected upon in his Moonlight Sonata―very beautiful piece of music that reflects the sorrow of the initiate when under the moonlight, the darkness of the night. But of course, the sun emerges victoriously if we conquer those dark periods. Light returns. So there is always a flow of forces in us. So the necessary thing is to be patient, to wait and to pray, to be consistent, to continue practicing.
Question: I have learned a breathing exercise where you breathe in with the nostrils, hold the breath, then exhale through the mouth. Is this a form of pranayama other than Ham-Sah?
Instructor: Yes. Samael Aun Weor mentioned that practice in one of his books―a very simple exercise. You can imagine the energy is rising into your mind, and then when you exhale, sending it to your heart. But you want to breathe in through your nostrils. Hold the breath and retain the energy, and then exhale through your mouth. There are a lot of different forms of pranayama, and that is a very simple one.
But I recommend that if you are practicing a particular form of pranayama that you do so with fidelity to the instructions. This is just a general guideline for anyone practicing these exercises, because I know sometimes practitioners will like to mix pranayamas―for example―the Egyptian Christic Pranayama in The Yellow Book with other exercises. The important thing to remember is that each pranayama has its function. So the one that you mentioned is very simple, it doesn't involve a lot, but it is very effective. The same with any pranayama exercise in the books of Samael Aun Weor. So be true to the instructions, and you'll get the results you want.
Question: Is the blaming soul Sophia, trapped like Master Samael says in his book The Gnostic Bible: The Pistis Sophia Unveiled?
Instructor: There is a relationship there. Sophia means “wisdom.” Pistis Sophia is the power or wisdom power of the liberated soul. In this path in which Sophia rises to the Pleroma, to the heavenly states that she had lost, she has to repent. So remember in that scripture and even the commentary that Master Samael gives, it is explained how Sophia needs to repent, I believe thirteen times. This is the blaming soul in action, in which we have to confront ourselves and take responsibility for the carnal soul, for the animal, because once you have killed the animal in you, the ego or lion-faced powers that try to steal the light of Sophia, you can begin to extract light and to drive the forces of the left and the right, positive-negative, male-female, Adam-Eve, Pingala and Ida, solar and lunar. A lot of beautiful relationships there.
Question: Where can we read about the dark night of the soul? Is that an entire lifetime?
Instructor: In relation to the dark night of the soul, there are periods in which we have to face a lot of darkness, a lot of uncertainty, a lot of pain. For some beings it can be many years, others, months and sometimes even longer. You know, it comes to mind some particular people such as Tchaikovsky or Beethoven. These masters depicted in their music very profound states of suffering that they encountered because they were great initiates, especially in the past and that they had fallen.
Sometimes these periods extend over many years, and the only way to emerge victoriously from them is with patience. It is with serenity. It comes to mind actually The Three Mountains by Samael Aun Weor where he talks about a few points in his own path and his experience in which he suffered a lot because he made mistakes, even times where he was cut off from astral experiences because he needed to pay karma. So that is one text that comes to mind that you can think about. You can also look at our glossary on gnosticteachings.org regarding the spiritual night.
Question: Have you any tips for overcoming an overactive mind? It seems when I am mindful in a day, I can almost guarantee that the next day some things may happen that would stimulate my mind and I would constantly be replaying things in my mind or just overthinking.
Instructor: Overcoming an overactive mind requires not repressing it, neither feeding it. We have to learn the path of balance. Breathing exercises like pranayama are great for having energy to calm the mind. Runes are exceptional, deep prayer in which we concentrate fully on our inner God to ask for illumination.
Personally, I like to do mantras if my mind becomes agitated. You can mentally pronounce those mantras or prayers many in our tradition are very beautiful such as O AO Kakof Na Khonsa:
This is an Egyptian mantra relating to the Divine Mother―the serpent Kundalini, Isis. Or Om Masi Padme Hum:
Gate Gate Paragate Parasamgate Bodhi Swaha, which you have to pronounce prolong, each syllable, very long such as this:
That mantra is exceptional for silencing the mind. Chant it mentally if you are active in the day, but if you are at home, you can pronounce it out loud. It is a very powerful mantra for silencing the mind in a genuine, conscious way.
Question: Is the Jesus prayer made use of in the Gnostic tradition? There seems to be some alignments between Eastern Orthodoxy, Sufism, and Gnosticism. It seems of all the mainstream Christian religions, that Eastern Orthodoxy would be the closest especially and their understandings of the Theosis and the Jesus prayer as the path towards that communion with God.
Instructor: We have many prayers that we use, you know, the Jesus prayer and many other prayers from different traditions. They are all valid. We use a lot of prayers from many faiths in our own daily discipline in accordance with our needs and disposition. So if that's something that resonates with you, you can use it.
Obviously we have certain prayers and mantras that we use more than others, such as the Conjurations of the Four, the Seven, the Invocation of Solomon, and many others that are really effective for specific purposes. But in terms of prayers, ways of communicating with God, those are as infinite as the different cultures that have existed in the world. They are as diverse as all the different religions our humanity has received. They are all very beautiful and necessary. Work with those prayers that resonate with you and that inspire your heart.
You can also look at gnosticteachings.org as well as a book called A Gnostic Prayer Book, which we have available on gnosticteachings.org, the store, where you can access and see many prayers from different faiths, whether from Christianity, Hinduism, Buddhism, Islam, Sufism, etc.
Question: When married, what is the best way to prepare to enter alchemy? Are there specific mantras or processes which must be or are preferred for the practice?
Instructor: The best way to prepare for alchemy is to be chaste when you are single, to spend a lot of time practicing the three factors. If you are not trained in your own body to transmute, when you are married and without that training of knowing how to circulate those forces, it is going to be very difficult. It's difficult enough when you practice for many years as a single person and then you finally meet your spouse.
Prepare your body, your mind, and your heart through pranayama, Ham-Sah, and transmutation, primarily because the body is acculturated to fornication. We have to retrain it to work properly, to transmute the energies and make them flow from outward to inward.
You are best prepared for alchemy when you annihilate lust. Obviously, there is going to be degrees in this, and nobody is perfect in the beginning, especially when you are beginning with alchemy. However, the more chastity you have established in yourself through the death of desire, by learning to circulate energy in you, and learning to act compassionately for humanity, the better prepared you will be for the rites of marriage. If you really want to protect and defend your love for your spouse and to really make it strong and prepared for when you do meet your partner, develop conscious love here and now, altruism or Bodhichitta in Buddhism.
You can use any mantras to help you with that process. We have many mantras for transmutation. I suggest you work with those that best help you and your needs, whether they are certain runes like Olin, the seven vowels, the mantra S, Ham-Sah, Egyptian Christic Pranayama, and retrospection meditation, especially. Meditate on the death of your ego. Annihilate your ego, because the more selfless you are and developed you are in your level of being, the more love that you can give to your partner when you do meet that person, the more you can receive.
Question: Would you speak on the relationship between breath and mantra when the mantra is internal versus out loud?
Instructor: Some initiates like Swami Sivananda explained that there is more power in silent mantras, primarily because when you are mantralizing internally, silently in your mind, you are making your mental body, your astral body, to vibrate. It's like working from the inside out. But there is also a necessity in our path and process to work from the outside in, and relating to our body and our internal physiology as well.
When we work with pranayama and breath, we are training our physical body to obey, to obey our Being, to obey our Spirit. Because unfortunately most of us, really everybody, has a long history with fornication. That is the common trend, and we need to learn to train our body to transmute. The best way to do it is through pranayama. Now as you are working to circulate energies in your body, make them flow from outward to inward through your breath, you begin to establish a conduit that makes it easier to access deeper internal states. In this way, internal mantras become very effective.
Now both are necessary. It's good to pronounce mantras out loud, to vocalize, to pray, to charge our physical body with energy such as with the runes. This is very essential. But also we have to learn to train our mind internally. So I suggest that you combine both internal and external breathwork, mantra recitation. Work from the inside out and the outside in, so to speak. This is a very comprehensive way to practice. Now, some instructors have mentioned that we have to be practicing mantras or pronouncing mantras moment by moment, each day. Now, obviously if you are in a crowded area or at work, you are not going to be able to pronounce mantras out loud without drawing attention to yourself. So you can just pronounce those prayers and mantras mentally, and they will have strong effect―if not even more than if you are vocalizing, because it requires a lot of concentration and willpower to be present in that state.
Question: Does breathing just out of the left or right nostril symbolize lunar or solar breath?
Instructor: That is a good question. Now in relation to breathing exercises, especially pranayama or interchangeable nostril breathing, the yogis of India have associated certain energetic currents relating to your left or right nostril. Now, for men and women this is reversed.
The left side of the body is relating to the lunar energies and the right side to the solar energies in relation to men. But in women, this is reversed. And so breathing through your left or right nostrils activates those different gonads, whether male or female, testicle or ovary. You can read a little bit more about that breathing science, especially in the book Kundalini Yoga by Samael Aun Weor, where he explains a lot of these principles in a lot of detail.
Question: I saw a flaming three in my mind's eye once. What can that mean?
Instructor: Numbers are kabbalistic. They are symbolic. They relate to principles and forces in nature. We gave a course called The Eternal Tarot of Alchemy and Kabbalah, which explain the principles of the sacred tarot, and the number three relates with creation, spiritual and physical. And obviously fire can relate to illumination, the sexual energy that is inflaming the third eye and creating that force. I advise you to study that course if you really wish to understand the meaning of numbers, how they apply to our physical life.
Question: Can you explain Al-Qushayri's quote: “A person who receives inspiration is finer and clearer than a person who is open to mystical states”? Are there dangers trying to interrupt inspiration?
Instructor: So in relation to the three schools of meditation within Sufism, or three stages of meditation within esoteric Islam, you find that the intermediate path is relating to people with mystical states, who have experiences, and inspiration is finer and clearer because it is the culmination of the path. It is the highest stages: Ma’rifah / Haqiqah, knowledge and truth. Now, those inspired states and samadhis are very refined and clear, because there is no ego there, and therefore, we become deeply inspired by what we perceive. In that state there is more understanding, because you realize and comprehend the meaning of the messages you receive in the internal planes.
Now, a person who is open to mystical states has some different meanings to that. Obviously, there could be positive and negative states, and oftentimes, what many people call mystical states in this day and age, oftentimes, is a result of degeneration. Some people like to mix meditation with drugs. Or people who are very imbalanced mentally may have experiences, but not from the consciousness, but rather in the hell realms. We can have mystical states as we are developing our meditative practices and working with the three factors of the revolution of the consciousness, with chastity and transmutation. Of course, those will be positive and gradual, because there are deeper insights that we receive more consistently and frequently the more we work with these practices, and don't mix these exercises with impure things such as drugs or alcohol or psychedelics, which we are strictly against.
But obviously, a person who is developing more and more, is consistent with their practices, will fluctuate between objective and subjective states. This is primarily because awakening is gradual. Nothing in nature takes leaps. Our practices develop the soul much in the same way that a tree grows from a sprout. It doesn't occur overnight. It doesn't appear instantaneously. It happens gradually over time. But obviously towards the end, we have greater clarity because we have less ego. So there are degrees and degrees of light there, even mentioned the Qur’an: "Light upon light” (24:35).
Question: I had a question on the Solfeggio frequency. So when we are doing, intoning mantras, and intonations, is there a linkage with the Solfeggio frequencies? I have been reading up on certain frequencies, that they have certain impacts on you know, the physical body and also spiritual bodies. And then the second part of that question is that there are several apps out there that actually, we can actually use those frequencies. Would you recommend using any of those things or is that or is that something that shouldn't be used?
Instructor: There is also a lot of talk in spiritual movements about certain vibrations and sounds. Even Samael Aun Weor mentions in some of his books how certain mantras have to be performed at a certain tone. But whether or not they have the specificity of certain hertz or specific wavelengths of frequency or vibration, that might be a little bit too specific than what is necessary, because I think some people might try to go into too much depth with something that is actually very simple.
Mantras can be intoned in certain ways, and the important thing is that you will learn those intonations and ways of expressing those mantras, such as from recordings from instructors or people who have experience with those practices themselves. You can learn more about that in the lecture called The Spiritual Power of Sound in our course called Beginning Self-Transformation. We talked about in detail what the six components of mantra recitations are. You know, we don't the time to explain all those in depth here, but part of it is intonation, which it's important, because some mantras have a certain song to them―ways that they were expressed by the guru who taught them. When you sing a note a certain way and intonation, you invoke energy. So, in that sense, it is important, but not necessary to get into hertz and specific mathematical frequencies. It is much simpler than that.
Audience: Okay. Thank you.
Instructor: You're welcome.
Question: When fire burns or a plant grows, they interact with the air. Are they breathing on their level? One could say that the breath is in the skin in all organs. It seems like it would be good to both practice controlling that which is within us and breathing from the context that all things are breathing and we are merely a part of that.
Instructor: Yes, and this gets into many of the metaphysical aspects of Hinduism and even Sufism, especially, how the breath of God creates all existence and creates all things. All creatures in nature within the different elemental Kingdoms breathe. Even minerals breathe and the earth itself breathes energy. Obviously with plants and animals and humanoids, this is much more complex, where we have lungs and organs and cells that allow us to take in oxygen. But with the minerals, they too are a form of breath. They circulate the electromagnetism of the earth, different parts of the globe. So all that is very important, especially.
It is important that we learn to develop our breath, our practices with pranayama in a spiritual sense, because notice that in accordance with evolution of souls, transmigration of souls, we gain greater complexity and abilities to assimilate, transmit, and retain that force in different ways. So obviously a plant is more complex than a mineral. But animals also are more complex than plants, and humanoids are even more complex machines than animals.
But we have to remember that through this evolution of breath, breathing and energy, that the humanoid is not the end. There instead is a spiritual illuminated way of being, and that the true human uses breath like a God. And this is where we digress from many movements in the world today, which basically deify animal desire. People are teaching that you can use your breath and your voice to communicate anger and hatred and violence. So instead, we learn to use the breath for spiritual purposes through prayer, through mantra.
And yes, our skin does assimilate air and many organisms can assimilate energies through the skin. This is why alchemy is so interesting, because the sense of touch is the most sensitive organ or sensitive faculty of the human being. In alchemy, we have to learn to control our touch, our sight, our hearing, our smell, our taste. We have to be a master of our human machine. So yes, while all things are breathing life, they do so on their level, whether mineral, plant, animal, humanoid. But in accordance with the human kingdom of the masters, the angels, we have to learn to breathe as a God, to transmute the sexual energy as an Elohim. So there are degrees. There are levels.
Question: Have you ever known anyone who is practicing chastity and meditation, etc., but seems to be degenerating rather than progressing? It seems I am getting less and less conscious as time goes on even though I am trying. There are external things interrupting me though.
Instructor: Some people, really all people, struggle in their own way. We all try to apply the teachings at our degree, with chastity, especially in meditation, and if we feel that we are regressing and not progressing, we have to re-evaluate what we are doing.
For some people, it can be as fundamental as not conserving the sexual energy, even if only in the mind. Because some people can be practicing sexual abstention, not letting out the sexual force at all, and yet can be experiencing lustful dreams or lustful states of mind in which that energy is being misdirected. So if we feel that we are not progressing, we have to be sincere―and everybody goes through this―where we feel that we are not really going forward. The solution is to take time to reflect on our practice, to evaluate what is it that we are doing well and what is it that we are weak in.
Obviously, if there are external things that are interrupting your practice, that is something you need to take into consideration, because if you feel that there are certain influences in your life that are bringing you down, it is important to renounce them, to not give them space in your life, whether it be certain people that could be draining you, perhaps, bad environments, negative relationships, certain behaviors. Even if not just fornication, there are ways that we waste energy, and if you have no energy, it is impossible to change.
So be sincere. We all have to be sincere in this path, to take the time to always reflect on what we are doing with efficacy and what we are failing in, so that we can, with a state of remorse and comprehension, change those things that we can and to celebrate those victories that we do have. It is unrealistic just to focus on the negative. I know a lot of people sometimes get very overwhelmed by the ego and like to concentrate on the negative at the exclusion of reality. So reflect on your virtues, but also take the time to figure out what things in your life must change.
So I thank you all for coming.
This is a transcription of an audio lecture from Gnostic Mysteries of the Bible, originally given live at the Gnostic Academy of Chicago:
This is a continuation of a lecture we gave previously on the nature of what we denominated as four paths. We talked about fakirism. We talked about monasticism, yoga, and the Gnostic path, Gnosticism. We explained previously how these paths―individually, by themselves, the first three: the fakir, the monk, and the yogi―are incipient. They are deficient in themselves.
These previous paths only develop one aspect of the psyche at the exclusion of the others. The fakir only develops willpower over the body, to dominate instinct by lying on a bed of nails, sleeping in the storm, sleeping under the weather, and trying to dominate the physical body, thinking that it is a way to God.
We also discussed how the monk, through prayer, develops the heart, but at the exclusion of the mind and the motor center, our instinctuality, our sexuality, etc.
Then we talked about the yogi who only studies and develops knowledge of the mind, who performs pranayama and exercises to develop mind.
So we discuss how those paths by themselves are inefficient, and that we need to follow a synthetic teaching, a synthetic path, which is the Gnostic path. The Gnostic path incorporates all three. Now, in this lecture we are going to explain how there are three three ways, in the positive sense, by which we walk this path, by which we attain union within our Innermost, our inner God.
In these images we have Christ, the Master Aberamento, teaching and performing works. He is teaching the multitude on the left as a mystic. In the middle, we have Jesus as a Gnostic who is assisting Mary Magdalene. We have on the right Master Jesus the Christ who is being tempted by Shaitan, Satan, the demon, his mind in the wilderness.
In this lecture we are going to explain how the path of mysticism, Gnosticism, and yoga are an integral science. Previously we discussed how the fakirism, monasticism, and yoga, by themselves, are inefficient. They are not complete. We are going to explain the best of these systems and how they apply to the Gnostic path, how they apply to our work, and this lecture really is about one quote that the Master Samael Aun Weor gave in a book called Igneous Rose.
“Christ taught three ways in order to reach a union with the Innermost (our inner Buddha, our inner God). When he was preaching to the multitudes, when he was mystically exalted, he showed us the way of Ramakrishna, Kempis, and Francis of Assisi. This is the path of Anthony of Padua and Teresa of Jesus (or Avila). This is the mystical path. When Christ was walking with Magdalene, the repentant prostitute, when he was among publicans and sinners, fishermen and wine drinkers, he showed us the Gnostic path. When he retired to the solitude of the desert for forty days and forty nights, he then taught the way of oriental yoga. The seven rays of cosmic evolution are synthesized in these three ways that the Nazarene showed.” ―Samael Aun Weor, Igneous Rose
The Three Brains and the Three Ways
To elaborate, we have this image or graphic of the human being with a symbol of the holy eight, which is the circuitry of energies and the makeup of our inner constitution. This explains these three paths in synthesis and how they really are one.
We explained how the path of yoga develops the intellect. We have the path of the monk which develops the heart, mysticism. And then we have the sexual center, which is Gnostic in its totality. Fakirism, as we explained, is only the work of movement and instinct. Now, we talk about in esotericism how we have three brains, three centers: intellect, emotion, and motor-instinctive-sexuality. We synthesize the last three, movement, instinct, and sex, because they really constitute the field of action within our psyche. So the path of the fakir only develops instinct, to dominate the sensations of the body, whereas the Gnostic is very different, and works to control instinct, motion, and sexual energy.
In relation to the three brains, the three paths we are explaining in synthesis, the path of yoga, the path of the yogi develops the mind, which we need in our work. We need also to develop mysticism, following the path of the monk in harmony with the other centers. We also need to develop the sexual center, the sexual brain, through the Gnostic path.
Question: Can an individual accomplish that without the belief of God?
Instructor: Yes, because we don't believe in anything. We seek to know. So to think something is true or to think something is not true, that is intellectual or emotional. But to really know something with certainty is to have Gnosis. Therefore, there are certain things that I might believe in, but there are many things that I know for fact from my experience by working with these three paths.
Question: Do you think there is a benefit if you do have true belief in God?
Instructor: Blessed are those who believe, yet who do not see, for then in their belief they will work, like Master Jesus taught, and by following the three paths of yoga, mysticism, and Gnosticism, then we come to know God directly. Now, we are going to elaborate on this in relation to the mystical path.
But in order to explain this lecture, we need to understand the three brains, because as we see in this image, we have three centers and usually in the field of psychological self-observation, in the beginning it is very difficult to ascertain from where thoughts come, where emotions emerge, and how do sensations arise. These three aspects of ourselves constitute one unity as symbolized by the holy eight. This symbol is a symbol of the infinite, meaning that God is within us, is infinite. In order to understand God, we need to know how our three brains function and how to develop them positively.
Question: So it's like a channel. You are trying to bind to that channel?
Instructor: Yes, and that channel is developed precisely by working with mind, with emotion or heart, and with sexuality, or the yoga, the mystic, and the Gnostic paths.
Mysticism: The Path of Spiritual Experience
In this image, we have Christ who is mystically exalted, and it is important to note that when we talk about mysticism, what the term actually means. The word mysticism comes from mystery or mysterion in Greek, which originates from the root word myein, which means “to close one's eyes.” Meaning: to close one’s physical eyes to the exterior world, to really become reflective. This relates to mystikos which means “initiate,” somebody who begins a new way of being, because if we don't know how to close, first, our physical eyes to the exterior world, and then if we don't learn how to close the illusory eyes of our perception to illusion, then we cannot know God.
For as it is stated in The Voice of the Silence, which is a scripture translated by Blavatsky:
"Before the Soul can see, the Harmony within must be attained and fleshly eyes be rendered blind to all illusion." ―H.P. Blavatsky, The Voice of the Silence
We talk many times about this term mystikos, mystery, mysterion, mysticism, because genuine mysticism is establishing a new way of being in this moment.
As Samael Aun Weor states:
"Initiation is life itself, lived intensely, with rectitude and with love." ―Samael Aun Weor, Practical Astrology: Manual of Practical Magic
If we are not paying attention and we are not being intense in our efforts to self observe, it means that we are asleep. It means that we need to continue to remember our Being, to observe our three brains and to learn to receive the impressions of life in a new way. That is what it means to close one's eyes to illusion. It doesn't mean that we ignore things. It means that we cease to perceive life as we previously perceived it, and that occurs here and now, meaning that we forget the past. We don't think about the future. We close our eyes to all illusion and we really just focus on this moment, because we need to be the child of this moment.
I would like the quote for you some of the teachers mentioned in that quote I mentioned. The first is is Ramakrishna, where he explains the path of mysticism and the nature of belief, implicitly. He was a great yogi, a great master, highly venerable, a great initiate who practiced sexual magic with his wife. He gave a very profound doctrine that we are going to cite here, and we are going to quote in relation to the mystical path some of those teachers that Samael Aun Weor mentioned.
In relation to the mystical path, we need to really develop the heart, because most of us are dead emotionally, where it is very difficult to feel a genuine inspiration in our psyche towards God, to overcome those negative influences in our mind. This is why we began the lecture with that prayer, the Pater Noster in Latin, in order to invoke that energy in the heart, because if any of us need anything most of all, it is to develop the heart. This is why we begin with the mystical path, because if the heart is pure, then we will know God. If it is impure, we will not know God and we will suffer. This is why Prophet Muhammad taught in the Hadith, the Muslim oral tradition:
"For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allah. There is nothing more potent in saving a person from the punishment of Allah than the dhikr of Allah." ―Prophet Muhammad
So Prophet Muhammad taught that the path of jihad is the monasticism of the Muslim. Jihad is the war against our animal desires. It is the struggle against our mind, which we are going to explain in the path of yoga. And so Muhammad was explaining how the path of the monk is the path of striving, because mujahidah means “striving.” They translated it as “holy war,” but it really means “to strive,” “to make effort” against one's ego.
Question: The mystical path, that is the monk's path?
Instructor: Yes, and with all this, we are explaining the positive aspect of this―not the past practices exclusively, alone, but how they all integrate. All these are really synthetic. They apply to each other and they overlap.
Knowledge of Divinity
So in the beginning, all of us struggle to know God. We want to have that experience where we communicate with a master or with our Being. There are four stages that Ramakrishna explains on the path of mysticism or the path of God vision, because as we explained, mysticism means to close one's fleshly eyes to illusion, but to open our spiritual sight.
“M: "Sir, what is the meaning of the realization of God? What do you mean by God-vision? How does one attain it?"
MASTER: "According to the Vaishnavas the aspirants and the seers of God may be divided into different groups. These are the pravartaka, the sadhaka, the siddha, and the siddha of the siddha. He who has just set foot on the path may be called a pravartaka. He may be called a sadhaka who has for some time been practicing spiritual disciplines, such as worship, japa (mantra recitation), meditation, and the chanting of God's name and glories. He may be called a siddha who has known from his inner experience that God exists. An analogy is given in the Vedanta to explain this. The master of the house is asleep in a dark room. Someone is groping in the darkness to find him. He touches the couch and says, 'No, it is not he.' He touches the window and says, 'No, it is not he.' He touches the door and says, 'No, it is not he.' This is known in the Vedanta as the process of 'Neti, neti', 'Not this, not this'. At last his hand touches the master's body and he exclaims, 'Here he is!' In other words, he is now conscious of the 'existence' of the master. He has found him, but he doesn't yet know him intimately.” ―Ramakrishna, The Gospel of Sri Ramakrishna
So as we were mentioning, blessed are those who believe who don't see. This is us groping in the dark, feeling in the psychological depths of our mind, seeking God. We say, “No, this is not him.” We have that longing, that aspiration to know God. But he who seeks shall find. So if you continue in your path, to persist, and to practice, to experience God, it will happen as a law of nature. If you seek you will find. So it is a groping in the dark of our mind until finally through our discipline and meditation, we experience God in samadhi.
So we are practicing “Neti, neti, not this, not this.”
Question: But do you believe that in scripture, in John, that it is up to God to enable you?
Instructor: There is a Sufi saying by Bayazid Bastami. He said: "For thirty years I sought Allah. But in reality it was Allah that was the seeker and I the sought." So the one who pushes us is our Being, to seek Him, because “God is a treasure that wishes to be known,” as it says in the Qur’an and thus he made the universe and man so he could be known. He is a treasure that needs to be discovered in us, and the one who pushes us to work is Christ, Allah.
Question: Samael Aun Weor mentions this word “disquietude.” When that occurs, it is part of the inspiration?
Instructor: Yes, and spiritual inquietudes is precisely neti, neti. We are looking in our mind. We want to know God, but we haven't experienced Him yet. So we seek. We seek. We feel that disturbance in our heart.
Question: What is it called?
Instructor: Spiritual inquietudes. You can say disquietude too and inquietudes. It is mentioned in The Great Rebellion. There is a chapter on it specifically.
Question: Does it mean what it sounds like it means? Like the opposite of quiet?
Instructor: It doesn't mean disturbance. It means the heart or the soul is impassioned and yearning for God.
Question: Is that like the goat or Fool in the Tarot? Like a goat is pushing you...
Instructor: Yes, you can see that God is trying to ride His donkey, which is us, our mind, and that He is trying to lead us in the direction He wants. But if we disobey, then we don't seek him. But if we yearn for Him in the mystical path, we are seeking, and every experience in meditation or out of the body―any type of phenomenon we experience―we say, “Yes. This is interesting, but I know it is not God!” Until, finally arriving at the experience, when we communicate face-to-face with Christ, with our Innermost, and then we know. That makes us a siddha. So, before when we enter the path, we are pravartaka. Those who are practicing for some time who are performing “Neti, neti,” are sadhakas. Then those who experienced God are siddha, but there is another stage beyond that.
“There is another type, known as the siddha of the siddha, the 'supremely perfect'. It is quite a different thing when one talks to the master intimately, when one knows God very intimately through love and devotion. A siddha has undoubtedly attained God, but the 'supremely perfect' has known God very intimately.” ―Ramakrishna, The Gospel of Sri Ramakrishna
It says in the Qur’an, “And they honor not God with the honor due Him” (6:91). Or: “Allah is not estimated as he deserves to be estimated,” which the Sufis translate as “He is not been known as He deserves to be known.” So there are those who know God to a degree, but then there are those who know God very intimately, who have incarnated the Lord. That is very high, as exemplified by the great masters of mysticism.
So that is what we seek: first to know God in meditation and out of the body, and then to constantly develop that and cultivate that. Or as Samael Aun Weor stated quoting Blavatsky’s Voice of the Silence, "Be humble in order to attain enlightenment, and upon having attained enlightenment, be humbler still." It doesn't mean that one has fully attained enlightenment. It means there are degrees, where there is always a cycle and fluctuation of experiences we have and don't have. It happens as a type of gradual process. It can't be rushed. It happens like the unfolding of a rose, and when the rose is exudes its beauty, it’s because the disciple has been cultivating that for many years.
The Imitation of Christ
The way that we cultivate this mystical path is in the next graphic. We are going to quote Thomas à Kempis, a great monk, a great mystic, who actually was Samael Aun Weor in a past incarnation, as he stated in his books. When Samael Aun Weor was incarnated as this monk, he was really developing under the ray of monasticism: the spiritual influence of the Christian Church. We have this image of Christ exalted mystically, teaching the multitudes. I am going to quote for you from his book The Imitation of Christ, which is a powerful work, especially for developing the heart, spiritual emotion, conscious devotion to God. It is very divine. So this comes from “Four Things Which Bring Great Peace” (this is Christ speaking to the bodhisattva):
“My child, I will teach you now the way of peace and true liberty.
Seek, child, to do the will of others rather than your own.
Always choose to have less rather than more.
Look always for the last place and seek to be beneath all others.
Always wish and pray that the will of God be fully carried out in you.
Behold, such will enter into the realm of peace and rest.
―Thomas à Kempis, The Imitation of Christ: 23. Four Things Which Bring Great Peace
So, our ego does not want to do any of that. When we seek to do the will of others rather than our own, the mind struggles, contradicts, argues, debates, justifies. If we remember these axioms in relation to another person trying to resolve a conflict, then we will have peace. Instead of doing our will, we do the will of others, even if it hurts our pride. This is really the meaning of wearing our crown of thorns, or the crown of thorns that the Master Aberamentho wore in his Passion. Our desires want to act out, and yet we restrain our mind. The mind suffers. It bleeds. It cries out. It wants consolation. But out of love and compassion, as exemplified by Jesus, we have to bless those who curse us, who cause us pain, egotistically. We have peace when we cease to try to do our own will, but the will of others.
Question: But to achieve that, isn't it of great importance to open your heart first, because if you try to go in that route immediately, isn't it forcing it against everything?
Instructor: We have to begin where we are at, meaning: never try to take on any type of difficulty that is beyond one's capacity. Instead, we have to be compassionate with our current circumstances.
Comment: It just grows...
Instructor: It grows by performing it, by renouncing our own and doing what is good for others. In that way, our Being may decide: “Now it is time for you to take the next step” and to provide extra help, extra difficulties.
Question: I feel like sometimes I get confused when people are being verbally abusive. That they should just take it. But that is not what it means either right?
Instructor: Right. It isn't the opposite. Mercy and justice, Chesed and Geburah, need to be balanced.
Question: But what do you mean? Like if someone's verbally abusive to you?
Another Question: Yeah, like I was telling that at work someone was being verbally abusive to me and I was confused. Do I just say, “I am so sorry,” or “whatever you want”? Or, do you stand up for yourself? How do you know what to do?
Instructor: Real Christian compassion and mercy doesn't mean complacency with crime, because we need to learn to do the will of others, but we also had need to know limits. If being complacent in a situation in which we need to act is going to harm ourselves, but also the harm the other person, then it means that we need to do something.
Comment: I had a situation like that, many actually, where I try to observe why they are the way they are being, but it's usually not you. I never try to return the abuse. I just try to understand them.
Instructor: And the way that we do the will of others is by working for their happiness. Now if they are abusive and they are creating problems in a workspace, then we need to bring attention to authorities and other people if it is something serious and harmful. Now, we always choose to have less rather than more, meaning less material goods, less attachments, to material goods.
Now, in relation to the what we were discussing, "always wish and pray that the will of God be fully carried out in you." That doesn't mean that we are like a doormat. It means that we take responsibility for the well-being of others. So yes, in one sense we need to do the will of others, try to make them happy. But if that is not working, then we need to be realistic, not resentful, but to fulfill the will of God within us, which might mean to confront the issue with the other person, but without hatred, without anger.
Question: Can't it be also part of our karma? Sometimes some of the situations that we have...
Instructor: Yes, in many situations, it is recurrence, but it doesn't necessarily mean that we allow karma to swallow us alive. It means that we learn to negotiate it for the benefit of others and ourselves.
Question: When you say we must work to make others happy, does that mean more like true happiness, not what they think will make them happy?
Question: If someone is obsessed with money, giving them money isn't loving, right?
Instructor: Exactly. We want to do what is good for the being of that person, which can make them very resentful and angry and derogatory, but you see how Jesus said, “Father, forgive them, for they know not what they do” (Luke 23:24). He is crucified and he said that on the cross.
Comment: This presumes that they are receptive.
Instructor: And even if they were not receptive, learn to give love regardless. Always seek to do the will of God above all things. Seek to make others happy. Be satisfied with less rather than more, and always pray that God's will will always be done within us, and that usually will mean contradicting other people. But we need to learn how to not act with anger or resentment. So the way that we do that is cultivating our psychological sense of peace, which is developed through devotion and mysticism.
The Enlightenment of Christ
We have the image of the ascension of Christ on the right, and on the left we have a quote I am going to relate to you from Thomas à Kempis. It is a prayer he gave in order to calm the mind, to develop devotion, precisely relating to what we are discussing.
"Enlighten me, good Jesus (meaning enlighten me, my inner Christ, my Intimate Christ) with the brightness of internal light..." ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
So what is that internal light? It is direct cognizance through self-observation on the defects we wish to work on.
“…and take away all darkness from the habitation of my heart. Restrain my wandering thoughts and suppress the temptations which attack me so violently. Fight strongly for me, and vanquish these evil beasts―the alluring desires of the flesh―so that peace may come through your power and the fullness of Your praise resound in the holy courts, which is a pure conscience. Command the winds and the tempests; say to the sea: “Be still,” and to the north wind, “Do not blow,” and there will be a great calm.” ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
So what is that sea and storm? The sea is our sexual passions, the waters of sexuality, which are disturbed by lust in the mind, fornication, desire. The storm in the mind, the intellect, are all the churning of thoughts and desires which drive one, literally when we are observing ourselves, seemingly to the point of desperation.
"Send forth Your light and Your truth to shine on the earth, for I am as earth, empty and formless until You illumine me.” ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
This is a kabbalistic teaching. This is the meaning of the first book of Genesis, “The earth was formless and void,” תֹ֨הוּ֙ וָבֹ֔הוּ tohu vay-bohu in Hebrew (Genesis 1:2). That earth is our psychology. That is, if we look inside, we see that we have a lot of darkness, chaos, anger, resentment, that is churning constantly. And so in the Book of Genesis, the ר֣וּחַ אֱלֹהִ֔ים Ruach Elohim, the Spirit of God, our Innermost, floated above those waters, and it is through initiation that we calm the storm of the mind and that we calm the lake of our passions.
"Pour out Your grace from above. Shower my heart with heavenly dew.” ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
What is that heavenly dew, those waters? It is sexual, and dew is a result of rain from a previous night or morning, which has an alchemical teaching. We find an alchemical teaching even in nature. When there is heat in the soil, the water evaporates and rises upward. Likewise, through sexual magic, when man and women are united, sexually speaking, they develop heat, which raises the the waters of sexuality into steam, energy that rises up the spinal column. This is symbolized in alchemy as the athanor, which is boiling certain substances to purify the mind, to transform the lead of our passions into the gold of the spirit. When the water evaporates into the sky, it creates lightning, storms, which water the heart. So the dew is precisely the pure energies of our Christic energy, the semen, which are residing in the heart that have been transmuted. Through alchemy, we raise the water into steam, which forms a storm, we could say, in our mind, and the lightning of Christ emerges, is born in us.
The dew is precisely, like the flower of the heart, the pure seminal essence of our transmutations, which creates calm and peace. But it seems like when we begin transmutation, things are chaotic. We see a lot of evilness in our mind, that is seems unstoppable and uncontrollable. This is what it means that we have a storm in our mind. We start transmuting and suddenly we realize we are in a hailstorm. We are in a chaos.
Question: In other words, it is not like you are possessed. You are just going through that storm?
Instructor: You are just bracing the storm and you are seeing the mind for what it is. What happens after the storm, the dew resides in the heart and there is peace. The thing is to persist in transmutation and not to be discouraged if the mind is crazy and chaotic and disturbing. But it will pass. The more we transmute and let the light of God illumine us through transmutation and alchemy or pranayama and mantra, and by meditating, then the storm calms by the grace of Christ.
"Open the springs of devotion to water the earth, that I may produce the best of good fruits.” ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
So again, the springs of devotion to the Divine Mother is sex: the fountain of life in which, if we never waste it, it will be regenerative in nature and we will never thirst again.
Question: I know you are not supposed to think of time. What is the time difference of going through that storm?
Instructor: It is a process. Time, we could say, is illusory, but we also say, practically, that it is a process. We say, sometimes it takes years to develop real discipline, but that discipline starts every day in this moment. So we don't need to think that, well, with time we are going to change. It means we have to work now, but we have to also be practical and understand that it is a process. Nature does not take leaps.
The rose grows gradually from the compost heap of our sins, to rise up into something pure. So these good fruits that are watered through devotion are precisely the virtues of the soul. We say the sexual organs of a plant is the fruit. That is the consummation of its regenerative and alchemical process in its growth.
So water, "open[s] the springs of devotion (through transmutation) to water the earth (our physical body, that it can be regenerated and that the virtues of the soul may flourish) as good fruits."
“Lift up my heart pressed down by the weight of sins, and direct all my desires to heavenly things, that having tasted the sweetness of supernal happiness, I may find no pleasure in thinking of earthly things. Snatch me up and deliver me from all the passing comfort of creatures, for no created thing can fully quiet and satisfy my desires (or my longing to know God). Join me to Yourself in an inseparable bond of love; because You alone can satisfy him who loves You, and without You all things are worthless.” ―Thomas à Kempis, The Imitation of Christ: A Prayer for Enlightening the Mind
What is that ultimate devotion for God? When a man and woman are united sexually―that is where the couple can show genuine love to God by not fornicating, not reaching the orgasm, by not behaving in sex as a beast. Because as Jalal ad-Din Muhammad Rumi, a great Sufi master, taught us, that the way that we have sex is the way that God will be with us. If we have sex like animals, God will be with us as the avenger, as justice―to punish us for our crimes, for indulging in negative behaviors and causing harm to others. But if we are in sex as a pure being, trying to develop chastity and sexual moral purity, God will be with us as mercy.
We have the two pillars of the Tree of Life: mercy and justice. If we want to follow God, we go to the right in sexuality, meaning: we go towards the right pillar trying to follow transmutation. The left pillar can represent the energies going down, because if we behave as animals in sex, then those energies go down Klipoth, to hell, and that is how God will be with us, if that is how we have sex. So Rumi is affirming what Thomas à Kempis or Samael Aun Weor taught.
Now, the way that we help to curtail the negative aspects of our mind, of our psychology, we have to learn how to pray for others and learn forgiveness, to not take accounts towards other people, to not justify our behavior, but to really become selfless. Mysticism really begins with transmutation, developing the heart. We cultivate this compassion for others with our transmutative work by developing compassion for others. We say bodhichitta, which in Sanskrit signifies the heart-mind of wisdom: the empty nature of all phenomena, how things are impermanent, and also compassion and love for others.
St. Francis of Assisi
We have this image of Saint Francis of Assisi, and we included his famous prayer from his teaching. You see that he has a skull at his knees, meaning all the garbage of the intellect is dead. It is in the grave. You notice in this image that he is praying up to the heavens, almost up towards his own middlebrow, which is where we have the atom of the Father, the spiritual atomic intelligence: Atom Anu.
It is through death of our own desires that we really develop true love for humanity, and we cease to be interested in our own welfare alone. Mysticism is founded on this. The way that we develop ourselves is by helping others. By learning to work for the benefit of all beings, we in turn benefit ourselves. This is a reciprocal law of nature. But the problem is, as soon as we want to do something that is selfless, the mind reacts, fights. What will help calm that storm is developing willpower.
So as Francis of Assisi taught us,
"Lord, make me an instrument of Thy peace;
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.
O Divine Master,
grant that I may not so much seek to be consoled as to console;
to be understood, as to understand;
to be loved, as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to Eternal Life. Amen.”
―Saint Francis of Assisi
Question: Part of this is concentrating to observe your defects on this mystical path. Part of it is that?
Instructor: Yes, for the one whom God loves, whom Allah loves, as stated in the Sufi scriptures, there is no rest. For the one who fears God, there is no rest. So it is a constant battle. Always. This moment. Never losing one's guard. The way that we can help understand our own defects is by studying these teachings: the prayers of the great prophets and saints, because they teach us anecdotes and axioms that help us reflect on our selfish nature so that we can transform it into a selfless nature―egoless.
Redemption on the Gnostic Path
Now what is necessary, in order to develop mysticism, we need to develop the Gnostic path within, which, as we mentioned, is precisely to work with sexual energy, but there is much more involved to it, which we are going to elaborate.
In this image, we have the resurrected Jesus before Mary Magdalene, and the Gnostic path precisely works with the sexual brain, the sexual center. I am going to read for you this quote from Samael Aun Weor, who explains the meaning of the archetype or symbol of Mary Magdalene. This is from The Gnostic Bible: The Pistis Sophia Unveiled:
“’And Jesus, the compassionate, answered and said unto Mary (Magdalene): “Mary, thou blessed one, whom I will perfect in all mysteries of those of the height, discourse in openness, thou, whose heart is raised to the kingdom of heaven more than all thy brethren.’ ―Jesus
“Mary Magdalene is the repented sinner, Kundry, Gundrigia, the indispensable woman for the Great Work.
“In Wagner’s drama, Parsifal totally transforms the tempter Kundry after she submits to him.
“A man needs a Mary Magdalene in order to work in the Ninth Sphere (Yesod) and in order to obtain the resurrection (meaning, complete death of ego and to be fully united in Binah, the Holy Spirit).
“What is magnificent is to be saved, and to save Kundry, Magdalene.
“Tempter Gundrigia, Magdalene, Kundry, you will be perfected in all mysteries of those of the Height, more than all your brethren. […]” ―Samael Aun Weor, The Gnostic Bible: The Pistis Sophia Unveiled
For as it states later in this text:
“…In the cathedral of the soul there is more happiness for one repented sinner than for a thousand righteous ones who do not need repentance.” ―Samael Aun Weor, The Gnostic Bible: The Pistis Sophia Unveiled
Mary Magdalene was a prostitute, as the story goes. So what does Magdalene represent? The word mag in Indo-European language means “priest, magician, mage.” So a priest, a real magician, is one who works in alchemy, who is transforming the prostitute of the body, into something holy. As we discussed about the Sabbath, ב Beth is the house of the body. The fire of Christ is שׁ Shin. Together you spell שַׁבָּת Shabbat. To keep the Sabbath holy is to make one's body holy, meaning, we don't orgasm. We don't waste our forces, and we purify this body that we have. Mary Magdalene also represents the soul, because all of us are prostitutes, deep down in our psyche. We have all sinned against the Holy Ghost, the white swan mentioned in Wagner’s Parsifal that was wounded to death by an arrow.
Now, the way that we practice alchemy determines our purity, and from the great sinners are where great repentants are born. There is more joy for a great demon to repent then there is one who has never committed so much evil. It doesn't justify their action, but it shows the mercy of God. That if we repent, if we as psychologically speaking as prostitutes, as Mary Magdalene, we will be more exalted in heaven than all the angels have never been to such depths as we have.
Comment: Relating that... Victory is much sweeter after defeat...
Instructor: So all of us have committed sins against the Holy Ghost, have committed fornication. And as Samael Aun Weor states:
“Mary Magdalene gleams, and will gleam terribly divine.” ―Samael Aun Weor, The Gnostic Bible: The Pistis Sophia Unveiled
So the way that we gleam is the work as a mag, a magician, a mage, a priest, with our spouse, with our partner. That is ultimately how we will be redeemed.
Question: I have run into individuals who are extremely strong in their faith and most of them are Christian and some believe, and there is no reason to doubt... They have abilities to heal their own children. There is no doubt their faith is extremely strong. They don't know and they don't practice what truly is the perfect matrimony. How is it possible for them to achieve some of these things?
Instructor: Grace of God, mercy, and also karma. In certain temples, it is well documented that the devotion of the congregation has been able to produce supernatural phenomena like statues moving, gaining life, bleeding sculptures―things of that nature. They don't necessarily know this science, but they have a love of God, which is sincere. But their love would be even more powerful if they were alchemists.
Question: If they are so close to God, why isn't something directing? Even if I were to go out, and I don't because I can see, it would create turmoil in a relationship. Why can't they just believe it? Because I did it to one individual and everything that came out of my mouth was blasphemy.
Instructor: The thing is that they are at a certain level, a certain understanding. Samael Aun Weor taught that we need to learn to respect the will of others. So in your case, you have to learn to do the will of the other person, meaning to not challenge their faith. That's really the most respectable thing to their God, because they are at a certain level, a certain understanding, but not as high as you are because you have been giving a deeper teaching. So the thing is you cannot, as in Buddhism, one should not give the greater Dharma to one of lesser Dharma because they are not mature. As we are going to explain, if you try to put new wine into old wineskins, the skin will break, which we will elaborate upon.
Christ with Publicans and Sinners
So in this image, we have Christ among the publicans and sinners, which constitutes the Gnostic path where he elaborates a very profound teaching about the righteous and the sinners.
"And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
“And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
“But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
“But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.” ―Matthew 9:10-13
So to have mercy and not sacrifice, meaning: we don't sacrifice our neighbor by criticizing them, by criticizing their beliefs. That's very challenging, especially when we want to share this type of knowledge with them. We want to help them, but to them it is criticism. We have to learn to respect the level of being of that person. So Jesus says, “I want mercy, not sacrifice.” Like Nietzsche said, many Christians don't know how to love their God except by sacrificing man, by crucifying man, and that is what we all do on a daily basis. With anger, we crucify, and so we need to learn mercy: to respect the will of of being on the other person and to know that if they want to enter this path, they have to recognize how they really are sinners, because many of them think they are very righteous, that they are holy. “Oh, I believe in Jesus and this is my path.” Really, what they think is that they are righteous even if they say that they are sinners. To really know that one is a sinner is to have comprehension of one's defects.
Comment: Because they truly believe trough the crucifixion of Jesus Christ that they are righteous immediately, and that they will forever be righteous because that is the reason God gave up his own Son.
Instructor: They read things literally. They don't understand that Christ is an energy that needs to be incarnated within the soul.
Comment: So many of them say, “I believe in it. You must believe in it.” There are no practices as far as meditation, but they believe they have faith.
Instructor: Which is why James in the scriptures said, “Faith without works is dead” (James 2:20). So they don't work with meditation. They don't have anything. So we have to learn to respect their level of being.
Comment: You can't because they get very recalcitrant. When they get that in their brain, better you back off.
Instructor: Sometimes that is the only thing we can do.
"Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?” ―Matthew 9:14
So this is relating to how many people who follow the literal tradition of Judaism or any faith criticize the initiates, criticize those who are trying to walk the path of initiation.
"And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.” ―Matthew 9:15
The disciples of the exoteric traditions confront us as and say, “Why don't you fast physically?” But Jesus says that isn't the meaning of fasting. He talked to them on an internal level. It means that when God is with us at some points and then retracts, and then we fast in one's soul. So many people confront, can confront us saying, “Why don't you do as we do, follow our tradition, our path?” And Jesus spoke to them as well―it is a psychological work. It isn't about external things, just raising one hand and saying, “I believe in Jesus.” It isn't about that. That isn't real mysticism, because faith without works is dead.
In relation to people being able to receive this type of teaching, we have this quote, one, of my favorites, by the Master Aberamentho.
“No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.” ―Matthew 9:16-17
The wine of Gnosis, the wine of alchemy, the wine of transmutation, is this science and teaching. You cannot put this wine into a mind that is really degenerated and is attached to its own beliefs. People who say, “I want your wine, but let me pour it in my preconceptions, filthy bag of theories, this wine bag,” which is old and rotten. You pour the wine in and then the bottle breaks―having arguments and conflict with people because the wine is not appropriate for them.
We want to give them new wine, then they have to have a new wineskin, meaning: they have to have an entirely new type of mentality.
You can't put this type of teaching into someone who is antithetical to it. You can't also put an old piece of cloth on a new garment. You are going to ruin both. So in order for people to accept and follow this teaching, they need to learn to be receptive, meaning, like in Tsong Khapa's teaching in Buddhism in his Lam Rim Chen Mo: the bowl has to face upward. If it is facing down, you can't give anything.
Question: If you were to pray in the constant presence of Jesus Christ and you just don't ever speak to your Divine Mother, what are the consequences?
Instructor: One thing is: whom do we mean by Jesus Christ?
Comment: Christ, the love, God...
Instructor: When we pray to our inner Christ, we pray to our Being, we can pray to our Divine Mother too, and with it because within Christ is the Divine Mother. Within the Divine Mother is Christ. So these are aspects of our inner divinity, which become integrated through this work that we are doing. So we can pray to all or or one or the other, but follow your heart in terms of what part of your Being you wish to address, because a child doesn't need a formula to speak to God.
The Wine of Spiritual Transmutation
Now in relation to this path of the wine drinkers, the Gnostic path, this wine of alchemy, we have the teachings of Jesus at the wedding of Cana. People think, literally, this is a story about how Jesus transformed physical water into physical wine to get people drunk. We have to understand that this is at a wedding. Man and woman together can produce and transform the water of sex into the wine of God, into the spiritual intoxication that the Sufis speak so abundantly about. We will explain this part of the Gospel:
“And the third day there was a marriage in Cana of Galilee; and the mother of Jesus [meaning Miriam in Hebrew, which means to raise the Kundalini that rises, the serpent of fire that rises up the spinal column. The mother of Jesus] was there:
“And both Jesus was called, and his disciples, to the marriage.
“And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
“Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.” ―John 2:1-4
So this is a Kabbalistic teaching in its depth. They are at a marriage with many people who are fornicators and clairvoyantly, they see, well, Miriam, the Divine Mother, says this person does not have wine, meaning they don't have the serpents raised of fire. Then Jesus said, “Woman, what have I to do with thee? Mine hour is not yet come,” meaning he cannot incarnate within the soul until that wine is elevated, until the serpents of fire are developed in a marriage.
"His mother [Miriam] saith unto the servants, Whatsoever he saith unto you, do it.
“And there were set there six waterpots of stone [the work with Yesod through Arcanum 6], after the manner of the purifying of the Jews, containing two or three firkins apiece.” ―John 2:5-6
So the number six in Kabbalistic numerology relates to the sixth sephirah, Tiphereth, and the stone represents Yesod.
Question: Which is the heart, right?
Instructor: Yes, so Tiphereth is the heart and the stone is precisely Yesod, the sexual power.
So the bodhisattva, we can say Jesus, has to transform that water into light, into wine, through Tiphereth and through Yesod, through sex. So Christ is working from above, the Trinity of the Tree of Life through the heart, and then commanding sex, because the fires of sexuality are dominated by the fires of the heart.
“Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
“And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.
“When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
“And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.” ―John 2: 7-10
So what does it mean to keep the wine until later? It means that that development only comes through work. The best wine is saved for last. We have to progressively earn that right to raise the fire by developing the heart and working with Yesod.
“This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.” ―John 2:11
Fishers of Men: Sacrifice for Humanity
So the Gnostic path as the path of transmutation also relates to the teachings of sacrifice for humanity. We have in this image the fishermen following after Jesus where Jesus eventually said "Be thou fishers of men." So this refers to how, as the disciples of this teaching, we seek to help others learn the science. Now, not all of us necessarily may become an instructor or may want to or have that disposition, but many of the great masters who follow the Gnostic path perform this sacrifice. They became missionaries or teachers, instructors. They learn to fish for human beings, fish for students in the sea of life, in order to provide them this teaching. Scripturally, it is states in Mark, Chapter 1, verses 16 to 22:
"Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
“And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
“And straightway they forsook their nets, and followed him.
“And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.” ―Mark 1:16-19
So what are these nets that people throw out into the world? The theories and doctrines that they have about religion to try to capture people and pull them into their congregation. “We are the chosen ones, the saved ones. Follow us and you are all set.” So Christ is actually against all those terrestrial doctrines, which are really ignorant of the esoteric heart of religion.
"And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.” ―Mark 1:20
Or as Jesus taught:
“He who loves father and mother more than me is not worthy of me: and he who loves son and daughter more than me is not worthy of me (who does not follow after me).” ―Matthew 10:37
It doesn't mean that we disregard our parents or family. It means that we take priority in terms of: who do we love first? Christ. We do what is necessary to incarnate Christ, and then we can love family and neighbor. First, love thy God above all things and thy neighbor as thyself. The problem is people in their traditions and religions, they say they love God and then their brother is next, but really they love themselves. They love their beliefs.
"And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
“And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.” ―Mark 1:21-22
Meaning, teaching the doctrine of Christ, he humbly provided higher teaching in which people were shocked. When they hear this type of science, they get shocked, even angry, because it contradicts everything they believe.
Comment: That is one of the reasons the Pharisees were down under him?
Instructor: Exactly. The Pharisees are also in our mind. Our egos don't like this teaching, fight against the work of Christ in our interior, our desires.
To elaborate on this teaching of the fishermen, I'd like to quote to you an excerpt from Thus Spoke Zarathustra by Friedrich Nietzsche, where he plays a bit on this teaching of fishers of men, but it is very insightful in terms of understanding what Jesus taught. So we have this image of the mountains upon which Nietzsche composed his book. So he says:
“Why sacrifice? I squander what is given to me, I―a squanderer with a thousand hands; how could I call that sacrificing?” ―Friedrich Nietzsche, Thus Spoke Zarathustra
Meaning, giving knowledge to others. So we talk about sacrifice for humanity, which Nietzsche was familiar with, and the fact that he is teaching his disciples, he says “Well, I don't call this sacrifice that I am giving so much,” and he says, “like a squandered, I am with a thousand hands.” Meaning, “I give what I receive internally in the internal worlds, that I give to my disciples.” This is what Nietzsche is saying. So to have a thousand hands is the symbol of Avalokiteshvara, the Cosmic Christ in Buddhism who has literally a thousand arms.
"And when I desired honey, I merely desired bait and sweet mucus and mucilage, which even growling bears and queer, sullen, evil birds put out their tongues―the best bait, needed by hunters and fishermen." ―Friedrich Nietzsche, Thus Spoke Zarathustra
What is the honey a symbol of? A symbol of alchemy, because the pollen of the flower is transformed, transmuted, into the sweetness of the soul. It is interesting. We know that the bee is a devolving creature that degenerated. Samael Aun Weor explains the history of the kingdom of the bees and the ants. But the bees, the fact that it is a degenerate creature and is able to create something so beautiful like honey, attests to the grace and virtue of this path. That as evil as we are, we can change. We can produce honey, and every day our body produces honey, the semen, that when you transmute it, is the wine of the alchemists.
Question: Because the bees fell?
Instructor: Yeah, we say that the race of humanity that devolved into bees, they fornicated, and they produce a very degenerated society, but that is another topic.
But the fact is that this honey is mucus and mucilage, that even queer, evil birds, and growling bears who are angry people, are attracted to it. They are people who get angry when you contradict them, but when they see how sweet the honey of the doctrine is, they can't resist. Their soul can't resist. So their ego is fighting against you, but, “Well, this is the way it is,” and people get mad at you for trying to teach them this. Also, evil, queer, sullen birds, meaning black magicians, even they can change. Give them honey. This is the real path. Then if they renounce their old ways, then even they will pull out their tongues: “Give me more.”
"For if the world is like a dark jungle and a garden of delight for all wild hunters, it strikes me even more, and so I prefer to think of it, as an abysmal, rich sea―a sea full of colorful fish and crabs, which even gods might covet, that for their sakes they would wish to become fishermen and net-throwers: so rich is the world in queer things, great and small. Especially the human world, the human sea: that is where I now cast my golden fishing rod and say: Open up, you human abyss!” ―Friedrich Nietzsche, Thus Spoke Zarathustra
What is it that the gods might covet? The gods, like we said, “There is more joy for a sinner who repents than a thousand righteous ones who have no need for repentance.” So there are levels of realization involved. The gods covet, they feel love for those who are really ascending higher than them as a result of their work. The sea of life is the abysmal sea, the abyss in which the Gnostic seeks to catch fish.
"Open up and cast up to me your fish and glittering crabs! With my best bait I shall today bait the queerest human fish!” ―Friedrich Nietzsche, Thus Spoke Zarathustra
In these studies, we meet all sorts of people. We are unique in these studies.
"My happiness itself I cast out far and wide, between sunrise, noon, and sunset, to see if many human fish might not learn to wriggle and wiggle from my happiness until, biting at my sharp hidden hooks, they must come up to my height―the most colorful abysmal groundlings, to the most sarcastic of all who fish for men. For that is what I am through and through: reeling, reeling in, raising up, raising, a raiser, cultivator, and disciplinarian, who once counseled himself, not for nothing: Become who you are!" ―Friedrich Nietzsche, Thus Spoke Zarathustra
What is that in Hebrew? אהיה אשר אהיה Eheieh Asher Eheieh. “He is the One Who becomes.” So: become who you are, meaning, your inner Kether who is inside you.
"Thus men may now come up to me; for I am still waiting for the sign that the time has come for my descent (from Tiphereth down); I still do not myself go under, as I must do, under the eyes of men. That is why I wait here, cunning and mocking on high mountains, neither impatient nor patient, rather as one who has forgotten patience too, because his “passion” is over… " ―Friedrich Nietzsche, Thus Spoke Zarathustra
This refers to teachers. I mean, we teach for a long time, and then one learns to be patient and not to be impatient about students coming to be able to help them. But we fish and we wait for souls to bite and then they taste the honey. They say, “I want more,” so you raise them up through discipline, through practice, so that they can become who they are, become who you are: your inner Kether.
“And verily my eternal destiny does not hurry and press me, and it leaves me time for jests and sarcasm (and joking around and laughing having a good sense of humor), so that I could climb this high mountain today to catch fish. Has a man ever caught fish on high mountains? And even though what I want and do up here be folly (to people who don't know anything about esotericism), it is still better than if I became solemn down there from waiting, and green and yellow―a swaggering wrath-snorter from waiting, a holy, howling storm out of the mountains, an impatient one who shouts down into the valleys, ‘Listen or I shall whip you with the scourge of God!’” ―Friedrich Nietzsche, Thus Spoke Zarathustra
Precisely all the people―the fanatics we are talking about. To fish for disciples on a mountain, that is what the initiates do―teaching and teaching and elevating their level of being, and seeking for others to rise up to their own intimate heights, their own Kether, to “become who you are.”
The Path of Yoga
We are going to speak about the path of yoga next. We have this image of Shiva meditating and a quote from Samael Aun Weor from The Revolution of Beelzebub where he explains how yoga is completely synthesized within Gnostic doctrine.
“All of the seven schools of Yoga are within Gnosis, yet they are in a synthesized and absolutely practical way.
“There is Tantric Hatha Yoga in the practices of the Maithuna (Sexual Magic). There is practical Raja Yoga in the work with the chakras. There is Jnana Yoga in our practices and mental disciplines which we have cultivated in secrecy for millions of years. We have Bhakti Yoga in our prayers and Rituals. We have Laya Yoga in our meditation and respiratory exercises. Samadhi exists in our practices with the Maithuna and during our deepest meditations. We live the path of Karma Yoga in our upright actions, in our upright thoughts, in our upright feelings, etc.” ―Samael Aun Weor, The Revolution of Beelzebub
So notice how this quote synthesizes everything we discussed about the three brains: upright thought, feeling, and action―how prayer is Bhakti Yoga, the path of the mystic. Sexual magic is the path of the Gnostic. All this is integral, and yoga is essential to the Gnostic path, just as mysticism is to the other two.
We had it before in the image of Master Jesus in the wilderness tempted by the devil. That devil is our mind, our own animal ego, who is constantly trying to lure our attention down to Klipoth, to material things. In the gospels, he says, “Bow to me and I'll give you all the kingdoms of the world.” We have here a quote from John Milton's Paradise Regained―which John Milton is a great master. He composed Paradise Lost, Samson Agonistes, and other classic works of English literature.
Question: Did he die young or…
Instructor: No, he was he was older. He was around 64 [66 years old] I think when he died, but he was blind. He went blind, a terrible karma he had to pay. He suffered a lot for it, but his poetry he dictated while he was blind―his great masterpieces near the end of his life, in which we are fortunate to have this literature.
In this image, we have Christ confronted by the devil, and how Christ always points upward, like the pentagram always facing up towards heaven. The quote I am going to read to you is when Satan is tempting him with all the kingdoms of the world, and how he will give them power in Malkuth if he follows him. But this is what Jesus says through John Milton:
“Extol not riches then, the toil of fools,
The wise man’s cumbrance if not snare, more apt
To slacken virtue, and abate her edge,
Than prompt her to do aught may merit praise.
What if with like aversion I reject
Riches and realms; yet not for that a crown,
Golden in show, is but a wreath of thorns,
Brings dangers, troubles, cares, and sleepless nights
To him that wears the regal diadem,
When on his shoulders each man’s burden lies;
For herein stands the office of a king,
His honor, virtue, merit and chief praise,
That for the public all this weight he bears.
Yet he who reigns within himself, and rules
Passions, desires, and fears, is more a king;
Which every wise and virtuous man attains:
And who attains not, ill aspires to rule
Cities of men or head-strong multitudes,
Subject himself to anarchy within,
Or lawless passions in him which he serves.
But to guide nations in the way of truth
By saving doctrine, and from error lead
To know, and knowing worship God aright,
(meaning to really teach them this science that we are practicing, so that they can know God, not to rule physical kingdoms)
Is yet more kingly; this attracts the soul,
(like the honey, the mucilage that Nietzsche mentions)
Governs the inner man, the nobler part,
That other o’er the body only reigns,
And oft by force, which to a generous mind
So reigning can be no sincere delight.”
–John Milton, Paradise Regained, Book II: ll. 453-480
And that might be easier for me because I study a lot of English, but I suggest to study Milton. He is a great master. His literature is profound. He gave a very divine teaching.
The Stages of Meditation
In this image, this graphic, we have Jesus meditating following the path of yoga with the symbol of AUM above his head, which is the mantra of Chesed, the eternal. So yoga―or in Jnana Yoga, as we are going to explain in terms of meditation―really is constituted or practiced in this way. This quote comes from Igneous Rose by Samael Aun Weor:
“Oriental wisdom practices meditation in the following order:
“It is necessary to place the body in the most comfortable position (Asana).” ―Samael Aun Weor, Igneous Rose
With yoga, we don't need to perform the full lotus or half lotus if that is discomforting for our body. We can sit like Maitreya in Buddhism. He is the only Buddha-figure in Mahayana Buddhism that sits in a chair, western-style―whatever posture is comfortable for us to practice.
Comment: He said that those are good for people in most parts of eastern areas. But he said the position is the most comfortable for you.
Instructor: Right, because many people try meditating for years and they just spent twenty years trying to learn to sit with their body. They don't get anywhere with their mind. It is terrible.
Question: Same with sexual magic. Do you know how there are all these different positions given? Isn't it the same thing? Just whatever is most comfortable for that couple?
Instructor: Yes. So there are teachings of the Kama Sutra, which has a lot of degeneration in it, but there are postures that are beneficial. It is really a mixed book, I would say.
Comment: Yeah, well especially now. If you try to find that book now, it's pornographic.
Instructor: They add a lot of things, but there are certain postures that were not adulterated. I wouldn't necessarily recommend that text. But there are certain postures that Samael Aun Weor mentions in The Mystery of the Golden Flower which are beneficial for different body types.
Question: Can we still taste the energy?
Instructor: Yes. It also helps maintain one's strength and connection and prolong...
Question: Mystery of the Golden Flower?
Instructor: Yes, this text.
Question: I always heard you say how it benefits sitting upright (regarding meditation), because the spine is sitting upright, but my most comfortable position is laying in bed.
Instructor: Yes, so long as you can practice in the beginning, not necessarily falling asleep. I love lying and meditating on my back when I have a lot of energy. But if I am too tired, I know I am going to knock out so, I immediately sit down on a chair so it is easier.
Comment: Ok, yeah, because it's evident that I am falling asleep...
Instructor: So the solution is work with japa: mantra recitation or pranayama, something to give you energy. You can do runes before you sit to practice so that you have more willpower to sit and not let your body dominate you.
Comment: You have to be comfortable but the breath... It relaxes you, but some people hyperventilate. I found it's different for different people. It's a cycle, but it's small, but it is also deep and when it comes up and then concentrating on your heart, there are different ways of doing this. It helps me a lot and you don't go asleep.
Instructor: When you are praying, that is to work with the springs of devotion that Kempis mentioned, so that the storm in the mind and the turbulence of the waters are calm. So, asana in the beginning, we need to physically relax―any posture physically that's conducive for us to maintain our attention, but to be completely relaxed. So again, different postures for different people.
Comment: A candle works but also a diffuser. So you have frankincense. Frankincense really gets you in an elevated calm...
Instructor: If you don't like burning incense in your home, diffusers are excellent. So that can help you relax. I use a diffuser too. I like to use pine, or a company called Young Living, and one product called Thieves, which, if you don't necessarily want to burn incense in your home, you can use essential oils to clean the atmosphere through a diffuser.
Comment: On the incense, I did get it but the company burnt Frankincense granules. The company in the past, it was slow burning and it was clean. Now some of these that are coming in very fast burning and is stronger. So that is why I went with the diffuser. It is the same company, but whatever they are using, the charcoal, it just burns fast and strong.
Instructor: You want to find one that will burn long and gradually. Sometimes you have to do some shopping. All that will help to calm the body. It is preliminary.
Pratyahara is to not think about anything. For most people, the challenge is just finding a posture that's comfortable. But that's not even the beginning, really. The beginning of really entering concentration is to not think. Try not to think. That is the challenge. Don't let the intellect try to deliberate and speculate and think about other things.
In order to achieve concentration, which is to concentrate on only one thing, it doesn't mean that we have to have a mind, in the beginning, that is completely silent. There are degrees, like clarity in a storm, in which the clouds part for a moment and you can see the sun. It is an allegory for meditative states. Sometimes the storm is going on. You can see the storm, but the clouds open for a little bit and you have a sense of peace, a type of non-thought, a serenity of non-thought that Samael Aun Weor mentions.
Comment: When you feel calm here, in the heart, that will silence the mind at least for me. It is a lightness of heart. Not to have concentration. You know, to be still. None of that. It is a certain lightness in conjunction with the breath. Slowly when you get that conjoined, when you synthesize that, it seems like it silences the mind.
Instructor: And one we silence the mind, we need to concentrate on one thing. Focus on an object of meditation, whether it be a line from scripture, a book, a teaching we received, an experience we had, an image. There are many things we can focus on, or as we are going to explain while we are giving classes in our new place, we are going to talk about retrospective meditation. You know we are going to talk about retrospective meditation: to meditate on our day, to focus on the egos we wish to comprehend and to annihilate. So we are going to practice it diligently when we meet.
There are many things we can concentrate on in our practice. Dhyana is meditation, when we actually reflect on the content of the object of concentration we wish to understand. Meditation is when we receive new information, new insight.
Samadhi is when we are fully conscious and we unite with God. Samadhi is also comprehension. It is a spark of understanding, like a lightning bolt that suddenly, in meditation, we understand something in a way we never understood before, and the mind is shocked and silent. It is a spark, and then afterwards, usually what happens, the thunder clouds come and say, “No, I don't understand what happened. No, that was just your mind, your ego.” But you knew you experienced something objective. That is Samadhi, a minor degree. There are many levels, as many and variant as the dimensions in the Tree of Life of the Kabbalah.
Question: So that is in the physical and that is also in the spiritual realms?
Instructor: Samadhi can happen any moment if we are really diligent in paying attention. For as al-Junayd said in a Sufi doctrine:
“…whoever does not establish awe of duty and vigilance in his relationship to God will not arrive at disclosure of the unseen (unveiling) or contemplation (witnessing) of the divine." ―Al-Qushayri, Al-Risalah: Principles of Sufism
To establish awe of duty is to meditate, to respect and venerate the tradition in which we are practicing, so that we can cultivate the exercises we wish to work with. To establish vigilance in our relationship to us and our Being, then we can attain unveiling where the mind, the illusions of the mind, are torn and we witness God.
Question: So to get that lightning, that sharp shock that you are talking about, is through meditation?
Instructor: Yes, that is how we develop that.
Comment: Because that is the only way I can leave my body. I have to have that lightning.
Instructor: You have to relax. Relax and develop comprehension of the body and your mental states. Mental states are more important.
Question: This can happen during the day too? That shock?
Instructor: Yes. When you are walking down the street and you are daydreaming and suddenly... I have had this instant where sometimes I am paying attention, but my mind is wandering and I am losing my focus. And so I get a shock like “wake up!” from my Being, just out of nowhere. Or I am just doing something completely trivial and then, getting shocked. It reminds me of a saying by Mansur al-Hallaj. He was a Muslim Christ. He said, “When God loves his disciple, he will use even his stray thoughts to bring him back to attention.” So he will address your thoughts like “You were just thinking about this and forgetting me.” “I'm sorry,” I say. “ I'm sorry that I disobeyed,” and then keep working. So in the daytime that is the type of Samadhi, a comprehension which is very alarming and provides awareness. It is a clear perception.
“It is necessary to place the body in the most comfortable position (Asana).
“It is indispensable to blank the mind before concentrating (Pratyahara).
“It is urgent to know how to fix the mind on only one object (Dharana).
“Then, we profoundly reflect on the content of the object itself (Dhyana).
“Thus, through this way, we reach ecstasy (Samadhi).
“All of these esoteric disciplines of the mind must saturate our daily life.” ―Samael Aun Weor, Igneous Rose
Like I mentioned to you, you can be walking on the street and your meditation should be when you are walking down the street. Everywhere we go, we need to be meditating, remembering God, so that insight comes spontaneously.
Question: What were those steps again? Relax, silence the mind...
Instructor: Yes. Asana is posture. Pratyahara is no thought. Dharana is concentration on one thing. Dhyana is meditation, when we reflect on the object of our concentration. Samadhi is ecstasy, comprehension.
Conclusion: The Seven Rays of Spiritual Evolution
So to conclude, there is the end of the quote from the book I mentioned in the beginning, from the book Igneous Rose. Samael Aun Weor explains how the three paths: the mystic, yogi, and the Gnostic help to develop our own spiritual idiosyncrasy, known as the seven cosmic rays. So this is what Samael Aun Weor mentioned in the beginning, which I am going to reiterate.
“The seven rays of cosmic evolution are synthesised in these three ways [the Mystical, Gnostic, and Yogic paths] that the Nazarene showed.” ―Samael Aun Weor, Igneous Rose
There are seven mighty rays. Now I am stepping aside from “ways” and talking about the “rays.” In this image, we have the lamb with seven horns and seven eyes mentioned in the Book of Revelation, which symbolizes the energy of Christ that manifests in seven primary fashions, seven primary ways. Every time a new God emerges from the Absolute, a new Spirit unfolding down the Tree of Life, that monad or Spirit, that Being, expresses and enters into one of seven rays. These are influences, or idiosyncrasies in God, in Christ.
So there are seven, because seven is the number or law of cosmic organization and order, just as we know that there are seven main planets in alchemy, seven primary virtues, seven vices, which relates to these influences. I have a quote from Samael Aun Weor. He explains in his book The Seven Words:
“Each master belongs to a certain ray, for there are seven rays of cosmic evolution." ―Samael Aun Weor, The Divine Science: The Seven Words
And I am going to quote for you also the archangels that govern those rays. So each of us, our Being, belongs to one of the seven rays I am going to mention.
I reiterate, these rays refer to qualities in our inner God that are unique to that ray and unique to us. There are certain predispositions and qualities that associate with these different rays, which we develop in ourselves by working with the three ways: the mystic, the Gnostic, and the yogi. Samael mentions that our own ray or spiritual influence is developed particular to us by how we practice mysticism, transmutation, Gnosticism, meditation, and yoga.
The Lunar Ray pertains to Gabriel relating to the Moon, to preconception, conception, fertility, growth, the tides, lunar influences, maternity, birth, growth. Those refer to the angels of the Lunar Ray which are governed by Gabriel. Yesod relates to Gabriel.
We have the Mercurian Ray, which relates to medicine, philosophy, science, governed by Raphael. So the angels of medicine who heal many sick patients in the internal planes belong follow the Angel Raphael, Mercurial science, hermetic science, philosophy.
The Venusian Ray is governed by the Angel Uriel, the arts, love, compassion, music, flowers, poetry, art, literature―things of that nature. The angels of that ray follow Uriel.
Question: Uriel, wasn't he assigned to Earth?
Instructor: Uriel relates to Venus, but Venus is the one who produces and blossoms and flowers in the Earth.
The Solar Ray relates to Michael, relating to high dignitaries, courts, supreme officials. The Solar Ray and the Martian Ray have a close relationship.
The Martian Ray relates to the police, karma, the law, severity, the warriors of Mars: the angels or Elohim that are the masters of strength. This ray is governed by Samael, the Angel Samael. So he is an angel of protection like Michael.
Michael also relates to power because the sphere Geburah in the Tree of Life is astrologically related to Mars, but also to the Sun. So Geburah, the angels of Mars and the Solar Ray, have a deep connection.
The ray of Jupiter relates to politics. So it comes to my attention the 14th Dalai Lama who I suspect probably belongs to this ray because he is very involved with politics. Gandhi and many other individuals. Even Jesus is said to have belonged to the ray of Jupiter, which is governed by Zachariel.
Question: Is that why there is a Z with the sign of ♃ Jupiter on top?
Instructor: It looks like a Z, yeah, because it is Zachariel. The Hebrew letter ז Zayin can be formed to look like the sign of ♃ Jupiter.
Now, the ray of Orifiel relate to the angels of death who are responsible for helping the souls after they disincarnate―also to properties, fortunes, anything related to mortuary science, death.
Question: Isn't Pluto in there somewhere?
Instructor: Pluto we say is the kingdom of death and relates to hell. So the inverted aspect of Saturn is that.
Here we are only speaking about the positive relationship. There is also seven demons related to the infernal aspect, which we conjure with the Conjuration of the Seven, by invoking these angels.
As it says in the Book of Revelation, how Christ manifests in these ways:
"And I beheld, and, lo, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.“ ―Revelations 5:6
So all of us belong to one of these rays.
Questions and Answers
Question: How do we find out which one we are from?
Instructor: Samael mentions one method. You raise your eyebrows. You count how many transverse lines you have over your forehead.
Comment: I have three.
Instructor: Technically that should say you are from the ray of Uriel, because one line relates to the lunar. Two lines relate to the Mercurian ray.
Question: Which that would be Saturn?
Instructor: No. Uriel is the arts.
Question: That would be Venus?
Instructor: Venus relates to three, the three lines. So the fourth ray, four lines relates to Michael. Five lines, the fifth ray relates to Samael. Six lines relates to Zachariel. And seven lines relates to Orifiel.
The problem is if we are old and if we have too many lines, it is hard to tell. Personally, the way that you figure out your ray is by learning to meditate and going out of your body, and then having experiences, because personally I have had many experiences about my ray and things about my Being that I learned from having Samadhis, in which Samael was teaching me, “This is your ray. This is where you belong. This is your path.” The way that I accomplished it, not that I am special, but you know, is just by practicing. By practicing and by being consistent. By practicing yoga, developing mysticism, and following the Gnostic path. It is how are you going to find the secret of your ray and what is the idiosyncrasy of your Being.
Question: Can you start working with how the planets are being aligned? And you know how astrology is. Can you work with that in some ways?
Instructor: We teach astrology too, to know how to read the stars to understand influences in our life. We have a book available called Practical Astrology, which teaches about that.
Now one thing I want to note about the seven rays is that it is eternal. It doesn't change. When your Being emerged from the Absolute and entered into the universe, that Being, that spark entered into one of the seven rays. It never leaves its ray.
Question: So life after life?
Instructor: Same ray. So even if we have had many different personalities under different zodiacal signs, even though we have developed in certain ways in different lifetimes, different cultures, our ray is eternal. It never changes. So you take it with you all the way to the Absolute and beyond. So there are some theosophists who are saying that a person can change their ray, and that is impossible.
Question: Is there a teaching within Gnosticism that if you are a male, you are always a male?
Instructor: One is not always a male and one isn't always a female. Because if you are observing your mind, you'll find that you have many feminine egos and male egos. So, I have observed that in myself, like, “Where did this come from? I am not a woman!” But meditating on that you can see that there are connections to past lives.
Question: So is there a belief in soul mate?
Instructor: Yes, and we say in Kabbalah that our soul mate is Geburah.
Question: So whatever your soul mate is, are you opposite no matter what lifetime you are in?
Instructor: Not necessarily, and that is a very serious karma. Tchaikovsky experienced that. His closest male friend was his soul mate. They couldn't be together, because to do that would have been a crime. So, he was a great master who suffered a lot because his soul mate, as he represented in Romeo and Juliet, he couldn't be with her because she was in a male body.
Question: What happens with the homosexuals then? How come there is no polarity there according to the occultists?
Instructor: They are just like leaves. A lot of them were like leaves tossed the wind, sadly. And many don't even consider changing.
Question: Is your soul mate the same in every single life, but you just have a different relationship?
Instructor: Soul mate?
Question: Yeah. If you are married to someone and that is your husband and wife by law, were they your person in every... maybe once they were your son or once they were this?...
Instructor: Possibly. The way to investigate that is to really speak to a master of the law of karma and they will tell you. I mean, if you are married to a certain person, that means that you probably know them for a long time. There's nothing new under the earth, but what is new under the earth is that by investigating, you will see, “Okay, who was this person in my past lives?” Different relationships maybe.
Question: When you say asking a master, you are talking about internally?
Instructor: Internally, yeah.
Question: I don't know how to ask this question. Like do you have one soul mate for the whole cycle of eternity and that is like your partner in life?
Instructor: Samael talks about soul mates in different levels. He talks about Geburah and Tiphereth as soul mates. He also talks about, in his case, the reason he fell was because he fell in love with a certain woman when he was a god already, and he fell, meaning he didn't control his sexual energy. He had sex with her and he fell. She was, you could say, the first woman he was with even before Litelantes, which was the wife he worked with in order to rise upwards. So there could be variation. It depends on karma.
Question: Wasn't he with other women after Litelantes?
Instructor: There was one woman he was with. He had certain partners before he married her and eventually after his wife Litelantes he had to practice with another woman. It is mentioned in his life's story.
Question: So I guess that makes sense.
Instructor: What matters is this: be with a person your God wants you to be with and follow your Being. Nothing else matters. So your God will tell you to be with a certain person that you love. Follow your heart and follow your inner God, the will of your Being. Sometimes, you know, karma is very painful, and many people may get into relationships and they break up, even if they are in a Gnostic relationship. It could be very heartbreaking, but the thing is to follow the will of your God. No matter what, you will be fine. So the one who joins together in marriages and dissolves marriages is the Lord, and we have to always obey the Lord. Pray and hope that we are always with a certain person in our life. If both partners are working seriously and are sacrificing and really working in a marriage, then there could be change, and there can be solidarity and the union is even stronger, depending on the work of the couple.
Are there any other questions?
Question: I remember you showing me your charm and I was looking for something similar. I don't know, but there is one charm that was just like this and it was made out of copper. But it also said Wiccan on it. So again, my intuition told me no, but I still purchased it and I'll be very honest, it it seemed to harm me more than help me, so I stopped wearing it.
Instructor: So the thing is, if you are dubious about the place you buy things, don't buy them from there necessarily. For places like that, I don't buy amulets, because those get charged from the atmosphere of the place they are in. There are other places you can get the Gnostic pentagram and there is a method to consecrate it as we give in the book The Gnostic Bible: The Pistis Sophia Unveiled in which you can bless any pentagram you have such as this one made of silver.
Question: There is nothing bad if it's copper, but for some reason that told me something.
Instructor: Copper is fine, but typically you want to get a pentagram that has seven metals. Because the seven metals relate to the seven nervous systems of the seven planets. For Mercury, there is quicksilver and then the Venusian ray relates to copper. Gold relates to the Sun, Michael. Iron relates to Samael, the fifth ray, Mars. Tin relates to Jupiter. And then lead relates to Orifiel, the ray of death.
Question: So your pentagram has all of those?
Instructor: It doesn't necessarily mean it's going to be a big thing.
Question: Is there any store in Chicago?
Instructor: I know people I can get it from so I can look into that and try to get some pentagrams for sale.
Question: But you are also saying there is another process after that?
Instructor: Yes, so in The Gnostic Bible: The Pistis Sophia Unveiled, you can consecrate a pentagram, an amulet, and it is in the very beginning of that book, the Gnostic Bible, that explains it in detail.
Question: Did you say it had lead in that?
Instructor: Yes, Saturn. The seven metals relate to the seven rays. So each metal is pertinent to one of the angels. Now, I had an experience internally where my Being told me, “The name Samael is like a metal,” and I reflected on that and, well, iron relates to Samael. Iron is like the nervous system of the planet Mars. So if you go to Mars, just like the Earth, or if go to Saturn, they are just like the Earth, but different constitutions. Mars is red because of the iron content that has predominance. It is the nervous system of the planet Mars.
Earth is a mixture, but the different planets relate to the different metals because that's the primary metal that relates, physically, to that planet, but also to the energies of Christ manifested through those worlds.
Each archangel is a life force of a planet. All of us are connected to one of the rays, to one of the angels.
The thing is to meditate and to discover, “What is our ray?” and to be guided internally. When you learn certain things about your ray, some people ask me, “Why is it important to know my ray?” Well, I ask, “Well, why is it important to know about know your name, your address, your credit card numbers, your social security number?”―things that you consider important that make things work physically. So spiritually speaking, when you know your ray, it is going to tell you about how to work spiritually as it relates to your inner divinity.
This is a transcription of an audio lecture from Gnostic Mysteries of the Bible, originally given live at the Gnostic Academy of Chicago:
In these studies, within the Gnostic tradition, we seek to understand many mysteries pertaining to religion in symbolism. We explain many archetypes, principles, and meanings associated with the symbolism within the scriptures, whether in the Judeo-Christian tradition, or within Buddhism, Islam, Hinduism, etc. Today we are going to explain the secret teachings of anointment as particularly elaborated within Judaism and within Christianity.
It is important to note that this science, denominated Gnosis, pertains to all religions. So we find not only the mysteries of anointment within within Christianity, we find it also within Hinduism, Islam, Judaism, etc., but we are going to elaborate on many principles pertinent to the Judeo-Christian tradition, especially the Hebraic Kabbalah.
Kabbalah is the science of Judaism. It is the teachings of the relationship of the human being to God, the structure of the human being in his or her internal constitution in relationship to divine principles. We are going to elaborate many things in relation to the Hebrew letters, because the Hebraic alphabet teaches us many things as you will see. Each letter symbolizes a principle, an archetype we need to cultivate psychologically, spiritually within ourselves, and which pertains to the teachings that Jesus gave regarding anointment.
So we find in this image Jesus, his feet being bathed by the tears of the woman from Bethany preceding his crucifixion, his Passion. His disciples were alarmed and disturbed that this woman was in the party washing the feet of the Lord Jesus with her tears and anointing his feet with oil. You find scripturally stated within the Book of Luke, when Jesus is responding to his apostles' reaction:
"Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hair of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins which are many, are forgiven: for she loved much: but to whom little is forgiven, the same loveth little." ―Luke 7:44-47
So the teachings of anointment pertains to redemption of the human being, which we denominate as the studies of soteriology: how the soul is purified, is sanctified, is cleansed in order to unite fully with God, whether we call that entity Christ, which we are going to elaborate upon, Allah, Jehovah, Iod-Havah, etc. So the teachings of anointment specifically relate to the Eastern teachings of Tantra, associated with what we call in this tradition as sexual magic: the work of a couple, man and woman, in order to harness the most potent energies we possess in our interior, which is precisely the sexual energy that we call the Holy Spirit, the sexual force.
In order to elaborate on these teachings of anointment, it is important to note that in this scripture and Chapter 7 of Luke, Jesus is preparing for his Crucifixion, his path of the cross, and we emphasize very clearly in these studies that the cross is a sexual symbol. It is the union of man, the vertical beam, and woman the horizontal beam, within the sexual act, harnessed completely for God. Instead of that energy being utilized in the common carnal passion to engender children, the same energy can be utilized in order to unite with God. The mysteries of an ointment are associated directly with this, because in the Hebraic teachings, the Kabbalah, we talk about what is known as the Tree of Life.
The Tree of Life is a diagram illustrating ten spheres, ten סְפִירוֹת sephiroth (Hebrew: “emanations”). In the center middle of the tree, we have what is known as Yesod, the foundation. If we take the image of the Tree of Life and transpose it on a human being, we find that Yesod pertains to the sexual organs, and that this is the foundation stone of our temple, spiritually speaking―or as Peter, whose name signifies a stone, was denominated the founder of the Gnostic Church, the Gnostic Catholic Church, the Gnostic Universal Primeval Christian Church.
So as a symbol of Yesod, we have what is known as the sandals, because each of these spheres in the Tree of Life of the Kabbalists has a symbol. The symbol of Yesod is the sandals. It is how one walks the path of self-realization of the inner Being.
And so the fact that Jesus was anointed by his feet with oil and with tears is illustrating for us how we ourselves need to walk spiritually, because Jesus, the Master Aberamentho, was one individual who incarnated Christ through the power of Yesod. There are many who have incarnated the Christ. The Christ is an energy. It is a force and can become particularized within any individual that is fully prepared through the process we call initiation. Master Jesus was teaching physically with his life what we need to do. We need to anoint our feet, and the feet is a symbol of, we could say Malkuth as well. Because you take the Tree of Life, put it on the human being, Malkuth relates to the feet as well. But the symbol of Yesod is the sandals. How we walk is determined by how we use our energy, spiritually, psychologically, emotionally, and sexually, in union and harmony.
The Christ Principle
Now, of course we need to understand exactly what Christ is, because the word Χρίστος Khristos literally means “anointed one.” This is a title. It is not a specific name for one individual in the past. It pertains to a title that any initiate can acquire and we can acquire that ourselves if we walk this path. So we have the Greek god of fire Χρήστος Khristos and it literally means “anointed one,” from the adjective Khriein, “to anoint.” The Greek god Khristos means “fire,” and this fire is not physical, but psychological, spiritual, and is an energy. Many people talk about the Christ force, but none have openly explained how to directly work with this energy inside of ourselves, because the secret of anointment explains this teaching directly.
So we have on the right, an image of a Rabbi who is anointing a disciple with a horn. What is interesting is that the horn―and to elaborate on the sexual nature of this type of teaching―typically, whether in treatment of Taoism or even some forms of acupuncture for individuals who suffer impotence, one remedy they give is the horns of a goat or a type of deer or a type of buck, you could say, because the horns of any animal contain the sexual power of that animal, of the man, of the male. So men who physically suffer impotence are sometimes given treatment if they try alternative medicine such as this. Sadly, this is where the the term “horny” comes from, to explain some terms and the real origin and meaning of that.
Typically, the rabbis would anoint their disciples from a horn, because the horn is a symbol of how the sexual energy of God, when we conserve it and harness it for spiritual practice, how it goes inward and upward up our spinal column: the path of the cross, the Via Crucis that Jesus of Nazareth taught with his physical life.
Question: Is there a relationship between what you are talking about and the shofar?
Instructor: The shofar relates to that. The שׁוֹפָר shofar, they would blow on holidays because the horn, the rams horn pertains to this teaching, because the ram is a symbol of Christ, the spiritual power of the Verb, sound, vibration. And the horn is the sexual male power of an individual. This energy, we can conserve it, bring it inward and upward up the spinal column to the brain. This is where the horns of the initiates can be found, and not to be mistaken with the horns of demons, which is different.
So to explain this teaching even further, the word oil in Hebrew is שמן shemen. We have this quote and we are going to give some more quotes that directly explain this teaching.
"Thou dost prepare a table before me in the presence of my enemies now; Thou has anointed my head with oil; my cup overflows." ―Psalms 23:5
The Hebrew word for oil is שמן shemen, semen, literally. And if we break down the Hebrew letters associated with the word oil, we arrive at the meaning. The letter ש Shin―and it is important to remember that each Hebrew letter represents a principle, something we need to develop within ourselves―the Hebrew letter ש Shin looks like a trident. It relates to the three primary forces of nature: Father, Son, Holy Spirit, or Christ in unity―the flame, the fire of God within us. מ Mem relates to water, such as in the word Stella Maris: Virgin of the Sea, relating to the Divine Mother מִרְיָם Miriam, the goddess of the waters. And the letter נ Nun, which in Aramaic literally means fish, but it can denote either the sperm or ovum within a man or a woman.
Now, we explained it in these teachings that the sexual physical matter known as semen is a container for powerful forces, which we could use for God, which we can use for Christ within us. We teach that this energy, when it is transformed, when it is conserved and never wasted, but retained in the body and transmuted into a higher substance through the science of alchemy, that this energy will grant us anointment. "Anoint thy head with oil," it says, meaning: we need to take that energy within us, bring it inward and upward, up our spine through the exercises we provide in this tradition, to the brain.
Like Jesus carrying the cross, we need to bring that energy, inward and upward, up the 33 canyons, the 33 vertebrae of the spinal medulla represented by the 33 years in the life of Jesus, or the 33 degrees of Freemasonry. So this energy is is sacred. It is the foundation of this science, of union with God, because we need to learn to work with this energy―the sexual power, which some call Holy Spirit, some call Kundalini―if we want to really unite with our inner Christ, our inner Being.
To explain the teachings of anointment, it is important to elaborate on the first book of Genesis and explain it from a Kabbalistic point of view. So very famously we remember, "In the beginning God created the heavens and the earth." But if we look at the original Hebrew, it gives us a much more direct translation. So we emphasize that a lot of the translations of the Bible are very mistaken, because they don't have a deep Kabbalistic knowledge, many translators, of the meaning of the Hebrew letters and how they teach us things that are not explicit. So the original Hebrew says:
בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָֽרֶץ
Bereshit Bara Elohim At Hashamayim Vay’at Ha’aretz
“In the beginning, Elohim created the heavens and the earth.” ―Genesis 1:1
בְּרֵאשִׁית בָּרָא אֱלֹהִים Bereshit Bara Elohim, “In the beginning Elohim created.” So the word אֱלֹהִים Elohim, they say, is God. But if we look at it literally, breaking it down, אֵל El means God. Eloah or אֵלָה Elah means goddess. And the plural י Iod ם Mem at the end, that is masculine-plural. So it really should read “gods and goddesses.”
We teach that in these studies, in the Gnostic tradition, that when a man and woman unite sexually in holy matrimony, and when this energy is preserved and never wasted, the man and woman become a god. They become Elohim, because they now have the power to create life, whether physical or spiritual. They are a god and a goddess together, because every man needs his wife in order to be fully complemented, and every woman needs her husband in order to be complemented as well, spiritually (and sexually) speaking.
“In the beginning, Elohim created the heavens and the earth.” ―Genesis 1:1
We have to remember this is not just talking about physical creation of this planet. That is one meaning, but it is very symbolic. On another level, this pertains to how a married couple can create God within themselves, to develop spiritually those archetypes, the teachings of the Hebrew letters within themselves.
If you examine this: “In the beginning, Elohim created the heavens and the earth”―we are going to elaborate a lot about what the word “heavens” means. Heavens are שָּׁמַיִם Shamayim or “the Heavens,” הַשָּׁמַיִם Ha-Shamayim, literally speaking. Notice that in this word, and we are going to break this down further, we have the letter ה Hei, the letter שׁ Shin, the letter מ Mem, the letter י Iod, and the letter ם Final Mem. We are going to break this down further, as I mentioned, but הַשָּׁמַיִם Ha-Shamayim means “the heavens.” Heaven is not just some place in the clouds, that we need to somehow behave very well by paying our taxes and being a good husband or wife in order to go there. It pertains to psychological states, archetypes: principles we need to cultivate. As John Milton, the famous author Paradise Lost, said:
“The mind is its own place, and in itself
Can make a Heav'n of Hell, a Hell of Heav'n."
―John Milton, Paradise Lost, Book I, ll. 254-55
So heaven is a state of mind, a state of being, even though there are dimensions represented by the Tree of Life in the Kabbalah that represent higher states of consciousness we can access when we are physically asleep or in meditation. What is important is that we cultivate this in ourselves here and now, fundamentally. So:
אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָֽרֶץ
Elohim At Hashamayim Vay’at Ha’aretz
The letter אֵת At here, א Aleph ת Tav are the first and last letters of the Hebrew alphabet. Or we say in Greek, Α-Ω, Alpha-Omega, beginning and ending, which is why we included in this next line.
"I am Alpha and Omega, the beginning and the ending saith the Lord, which is and which was and which is to come, the Almighty." ―Revelations 1:8
So the fact that in the beginning, Elohim created heaven through א Aleph ת Tav, Α-Ω, Alpha-Omega, through all the principles within the human being that make him or her complete. אֵת At is the Word. So we could say אֵת At is another way of saying “of begetting, becoming, creating” through these letters, these principles. Elohim, the spiritual couple, created the heavens and the earth, וְאֵת הָאָֽרֶץ Vay’at Ha’aretz. הָאָֽרֶץ Ha’aretz is “earth,” the earth, which is our body we could say. Our physical body is an earth. It is its own world in itself that has its own substances and forces.
Now again, remember this is symbolic. The letters represent things for us that we need to comprehend. In the words of וְאֵת הָאָֽרֶץ Vay’at Ha’aretz, “and the earth,” and then “created the earth,” we have א Aleph ת Tav, again and another Hebrew letter, ו Vav, which is a straight line. ו Vav is our spinal column. So in tantra, we emphasize that the spinal column is important and that we need to raise the sexual power through the spinal medulla, from our sexual organs to our brain because it is the creative power of God.
Question: Is that air? Would that be the central column? י Iod, ה Hei, ו Vau?
Instructor: Yes, in the sacred name י Iod, ה Hei, ו Vav, ה Hei or יהוה Jehovah is the name, ו Vav is present and the ו Vav represents the spinal column.
And so we need to raise these principles א Aleph ת Tav, the beginning and the ending, all the principles of God within us in our body through the science of breathing. So the Book of Genesis is explaining that all of the creative power and potential of the Being, of divinity within us, is precisely within our sexual organs, because it is the only power that can create a physical child, a physical life. There is no other way to create life except when a man and woman unite sexually to create, physically, in the manner that everybody knows. “That which is born of the flesh is flesh. But that which is born of the Spirit,” through the transformed sexual act, “is Spirit” (John 3:6). But here were explaining a superior spiritual teaching for how to use that energy, spiritually.
The Heavenly Hebrew Letters of Kabbalah
So I mentioned to you, we are going to explain the word heavens or השמים Ha-Shamayim. In this image, we actually have the Tree of Life transposed over a golden figure, which is the Egyptian God Ptah, which is where we get the word pater or father. This is the real human being made into the image of God―the ten sephiroth, the spheres, which are the different aspects of the consciousness within a human being fully illuminated. The fact that this figures made of gold like in the manner of the Egyptian pharaohs emphasizes that psychologically, alchemically, he transformed the brute substance of his body into the gold of the Spirit, into that fully developed human being.
If you are familiar with the tradition of Christmas, the Christmas tree, the lights on the tree illuminated, this is the same symbol. The light of God, the light of Christ, has been elevated inward and upward to the brain, to the heart, and fully illuminating these different spheres, these different aspects of the human being. This the heavens within us.
The heavens is השמים Ha-Shamayim and we can also break it down as a ה-ש-מים Ha-Sha-Mim in Hebrew because Hebrew is very dynamic. There is a lot of meaning even in just one word. We can read many things from it. ה-ש-מים Ha-Sha-Mim means “The Names,” precisely these archetypes within the 22 Hebrew letters we wish to cultivate within us. We have “The Name,” השם Hashem, or we can say in Hebrew, יהוה Iod-Havah. Many devout Jews will, instead of saying Iod-Havah, יהוה Jehovah, many times they will pronounce ברוך השם אדני Baruch Hashem Adonai, “Blessed be the name of the Lord,” as a type of honorific or title to God, to be respectful, not to pronounce that name in vain.
The word שם shem means “name.” The letter ה Hei is simply, when you add ה Hei in front of any word, it's the indefinite article “the.” So השמים Ha-Shamayim, “The Heavens,” or ה-ש-מים Ha-Sha-Mim: “the Names.” השם Hashem, “The Name.” And then שם shem is literally “name.” What is interesting is that we just discussed the Hebrew letters in שמן shemen. The word שמן shemen has literally the Hebrew letter ש Shin and ם Final Mem which is “Name.”
The name of God is hidden within the sexual matter, the substance in our body which, sadly in these times, we think is only useful for pleasure or procreating children, physically speaking. But people have ignored and we are attempting to explain how this same power can be used for spiritual development, that it is really the foundation stone if we wish to transform our psyche.
The names of God, השמים Ha-Shamayim or ה-ש-מים Ha-Sha-Mim, or the heavens, meaning all those principles of God we need to cultivate are in us, literally are inside of our body, physically within מ Mem, contained within semen or שמן shemen, which is ש Shin, the fire of God, מ Mem, the waters, because the semen is a fiery water. When a man and woman are united, there is fire, sexually speaking. The question is whether the couple will conserve that fire and never lose it or, or will waste it or expel it. And so, שם shem, the divine name, is precisely within נ Nun, to spell שמן shemen. נ Nun, as I said, literally from Aramaic, is fish. So men have sperm and women have ovum. That is the fish in our waters, literally speaking, in which the principles, the שם Shem: name or השמים Ha-Sha-Mim are contained within.
This is really the fountain of youth within us that many explorers were seeking physically, thinking that alchemy was just this fountain of youth of the alchemical teachings is just about transforming physical substances into gold, physical lead into gold, but it is symbolic. This is a symbolic teaching of how the base and dense sexual instinct is transmuted into the gold of scientific chastity, the sexual purity of the gods. The potable gold of the alchemist is within our body. It is our שמן shemen, semen. It is our oil which we need to be anointed with precisely by conserving it and then transforming that energy, that oil into, precisely the השמים Ha-Shamayim, into the heavens: superior internal psychological and spiritual states of being.
So remember we mentioned in the third graphic talking about Genesis:
“In the beginning Elohim created. “In the beginning, gods and goddesses created the heavens and the earth.” ―Genesis 1:1
Man and woman together are a god, one Being. They create as Elohim precisely by working with all the archetypes that are found in a chaotic state, in a potential state. As you remember in the Book of Genesis:
“The earth was formless and void and darkness was upon the face of the deep." ―Genesis 1:2
Psychologically speaking, we are a type of darkness. If we examine our mind, we oftentimes find a lot of anger, resentment, pride, vanity, conflicting emotions, resentment―negative aspects about ourselves that we want to change, that we want to rectify, that we want to know how to remove, so that we can fully illuminate this light of God within us: Christ. But there are many books on self-help and many teachings, but if they ignore that without working with that energy of God, the sexual power, we cannot change and unite with God.
We need that energy, that power that is Patar, the foundation stone. Even in slang―and I am gonna explain some meaning of where certain slang words came from―the word Peter we say is a name for a phallus. It is a stone, Patar, of our temple. So Jesus said, "You will be my stone of my church, upon which I will found my church”―the rock upon which the house was built when the storms came, and it did not blow it away. But those who build their their house, their spiritual house, their beliefs, on theories, the wind, karma and circumstances will knock it down. We need to know what this stone is, Patar, which is the God Ptah in Egypt, and to develop these principles within us.
So heaven is within us, is formless and void. So semen is really formless and void, but if the spirit of God hovers upon it, by working with our breath through the רוח אלהים Ruach Elohim mentioned in Genesis, we can transform that substance into light.
יְהִי אֹור וַֽיְהִי־אֹֽור Yehi Ha-Aur, Va-Yehi-Aur
And Elohim said, “Let there be light, and there was light." –Genesis 1:3
אֹור Aur is light in Hebrew, and we are going to explain that further. But precisely the name of God, שם Shem or השם Hashem, is within our שמן shemen, in the physical sperm if we know how to use it. We find this symbolism all throughout the Bible.
The Anointment of Biblical Kings
We have in the next graphic שמואל Shemuel or Samuel. Literally, it spells ש Shin, מ Mem, ו Vav, א Aleph, ל Lamed. So those who are not familiar and this is an image of שמואל Shemuel anointing Saul in the Bible. He was the son of חנה Hannah who was barren. A lot of women in the Bible are mentioned that, though she was barren, she became fertile through divine aid. At first she was unable to engender children―and many Jews interpret this literally thinking, well, it is about a physical woman in the past who couldn't have physical children, and amongst the Jewish race and other groups where family is very important, if you are familiar with different cultures like this. It is very intense, where many people are very concerned about having family, procreating, having children and very identified with just having kids. This is not the meaning there in this biblical allegory.
The meaning is that to be barren is, really, what we are psychologically, if we are honest and see that we in ourselves are barren, empty, formless, and void―psychological darkness, ignorance upon the deep of our mind. To be barren is to be sterile, meaning: to not have a lot of sexual, divine, spiritual creative potency. To be sterile is to be impotent, or for a man to be impotent, but barren is not having enough sexual creative energy to engender a child, even physically. But we are looking more at this: the spiritual meaning. We want to engender spiritual children inside of us, the golden child of alchemy or Christ, within our interior.
חנה Hannah means “favor” or “grace.” So we have the names like John which is והנןי Johannan or the angel אנאל Anael or חנאל Hanael, “Grace of God.” So חנה Hannah means “favor” or “grace,” and the word חנה Hannah is ח Chet, נ Nun, ה Hei. If you translate the נ Nun in the middle to a ו Vav, the letter V or the spinal medulla we mentioned, you spell חַוָה Chavah, Eve.
Eve is the “mother of the living” mentioned the Bible. She is the one who engenders and creates children according to physical history. But psychologically and spiritually, חַוָה Hava is the sexual organs of any man or woman, because it is through sex that we create. The problem is that in the times of Adam and Eve, individuals wanted to create, to have children by reaching the orgasm, having physical children, forgetting that that same energy can be used, when it is conserved and not wasted, to create spiritually. So if we wish to become like Hannah, we need to take this middle letter נ Nun, symbolic of the sexual energy within the sperm or ovum, and raise it up our spinal column, the ו Vav. Then you spell חַוָה Chavah: to create spiritually.
And so שמואל Shemuel, Samuel―just some history or the tradition associated with him―he was the last judge of pre-monarchic Israel. He was the last judge before the anointment of the Kings Saul and David. According to the rabbinical literature, he was considered the first of the major prophets. So he is very highly regarded within Judaism. But one thing is שמואל Samuel in the past. What he represents is what we are concerned with. שמואל Samuel, we have the latter שם Shem, name, and the Hebrew letter ו Vav, which is the spine in our body. And then אל El is God, as I mentioned, as an אלוהים Elohim―the name of God שמואל Shemuel within the spine, the creative forces of God within our spinal column.
We need to find the name of our inner God, because each of us has our own inner Being and our Being has a name.
Question: Isn't Samuel [Samael] an angel or archangel associated to Geburah?
Instructor: Yes, and סמאל Samael sounds like שמואל Samuel, but it is different. It has different spelling too, since ס Samech is the serpentine fire of Kundalini in profound activity, yet ש Shin, the sexual fires in us, are dormant. But שמואל Samuel is a symbol of how we need to develop the archetypes of God, the names of God within us, the heavens within us, by precisely working with our own שמן shemen, semen. Because שם Shem, the Name, the Name of אל El, needs to rise up our spinal column, which is a precisely the work of alchemy or tantra.
Question: You also have mantras. They help also?
Instructor: Yes, and when we do mantras, as we explained in books like The Perfect Matrimony, that is how we activate those forces if we are married and working with our spouse. That is the full meaning of how to develop שמואל Samuel within us. That is how we anoint within our interior, the King of our soul.
So King Shaul or Saul and David are mentioned. So before ourselves can become kings and queens of nature, we need to develop שמואל Shemuel first, by working with the name of God and cultivate that energy, so that we can receive חנה Hannah, grace from above. By working with חַוָה Chavah below in order to elevate ourselves.
Sexual Teachings in Psalms and Proverbs
Now, to emphasize the importance of this in relation to anointment and how it is by working with this energy that we achieve salvation, we have the following quotes from the Psalms and then we have Proverbs. So in the Psalm book 45 verse 7:
אָהַבְתָּ צֶּדֶק וַתִּשְׂנָא רֶשַׁע עַל־כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשֹׂון מֵֽחֲבֵרֶֽיךָ׃
“Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the שֶׁמֶן oil of gladness above thy fellows.” –Psalm 45:7
Or more specifically:
אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשֹׂון מֵֽחֲבֵרֶֽיךָ׃
Elohim elohaika shemen shashon macheibareka
"I have found David my servant. With my holy oil have I anointed him." ―Psalm 89:20.
The Hebrew word for oil is שֶׁמֶן shemen.
“There is treasure to be desired in oil in the dwelling of the wise… (or שֶׁמֶן shemen in the dwelling of the wise)." ―Proverbs 21:20
So what is that dwelling of the wise person? It is the physical body and our body is really how we can cultivate wisdom.
"…but a foolish man spendeth it up." ―Proverbs 21:20
So there is oil, שֶׁמֶן shemen, in the dwelling of the wise, but a foolish man expels it, ejaculates, it―fornicates.
The word fornication means “to burn,” like a furnace, and then to expel the semen through a few moments of pleasure and then exhaustion afterward. שֶׁמֶן Shemen is precisely that oil that is our treasure. The word for treasure I believe is o’tsar אֹוצָר. So treasure is o’tsar אֹוצָר, which we have the three Hebrew letters that remind us of the Hebrew word אֹור Aur―which is light. אֹ Aleph, ו Vav, ר Resh. We have the word אֹור Aur which means “light.” So:
“There is a treasure, there is אֹור light to be desired and שֶׁמֶן shemen in the dwelling of the wise, but a foolish man wastes it,” expels it through many vices such as masturbation or prostitution, fornication―any act in which that semen is expelled.
In all the teachings of religion, the foundational tenet was you should not fornicate according to teachings of Moses, Moshe, the foundations. If we want to change ourselves, we need to understand this precept, because this energy, if it is wasted, we feed desire, we feed animality, we feed lust, anger pride. It is the original sin by which all of our defects manifest. If we want to really grab the bull by the horns and change psychologically, we need to have energy. If we don't have that energy, if we are giving into lust, we are feeding all our defects.
So it is light. It is o’tsar אֹוצָר treasure, in the dwelling of the wise, and the foolish man spendeth it up. The word for “spendeth” is בַלְּעֶֽנּו [balenu]. We have three Hebrew letters that are significant. ב Bet, ל Lamed, ע Ayn. You take those three letters, you spell the name of a demon named בַּעַל Baal mentioned many times in the Bible. So, a fool is one who is a demon, who is wasting that energy, feeding desire and creating suffering for him or herself. A demon is not just some guy with horns in some fairy tale with a pitchfork. A demon is any person who has anger, vanity, pride, laziness, gluttony, defects.
Question: An archetype?
Instructor: Yeah, so we say it we say that a demon is a person who has faults. An angel has no faults―is a perfect human being.
If we waste that שֶׁמֶן shemen, that light, then we are formless and void, and then the Spirit cannot hover upon those waters, because there is no water there. There is no light to be created. Then we are left as בַּעַל Baal, a demon. This is why it is mentioned in the teachings of Moses, "Thou shalt not fornicate." Don't waste your energies, because the orgasm is a tremendous waste of energy. You lose everything: concentration, will, the ability to focus, meditate, because there are many people who try and meditation while continuing to indulge in behaviors that have been restricted within the foundation of every religion. They don’t progress. If we want to be successful meditators and to change psychologically, we study this foundation: working with this energy and not abusing it.
So to elaborate, we have in the mysteries of anointment, we have this image of Jesus, the resurrected Jesus before Mary Magdalene. And we are going to elaborate upon the teachings of The Perfect Matrimony, the sexual union and cooperation of a husband and wife to take that energy and use it for God.
Comment: Then it certainly impossible for those who are not polarized, specifically homosexuality. There is no way!
Instructor: Exactly, which is why every religion, even Buddhism, which seems to be such a tolerant religion―the foundation is: you cannot engage in sexual vices. The Dalai Lama gave a talk to a homosexual community. They welcomed him at first because he's a very tolerant and understanding man. They asked him, "Can a homosexual practice Buddhism?" He said no. And so they got angry at him. They booed and hissed at him. But he was just being honest, you know. You cannot be a Buddhist, Christian, Muslim, Jew, if you are adulterating the sexual energy in an abusive way, in a homosexual way. You need both polarities, man-woman, the vertical beam, the phallus―the horizontal beam, the uterus―the cross, to create the cross.
However, to avoid confusion, we are not only against homosexual behaviors, but heterosexual behaviors rooted in lust, desire, orgasm. Fornication, whether heterosexual or homosexual, cannot create the soul. We make this clear, because people today become enraged that the Gnostics teach chastity: purity in sex, and qualify our instructions as hate-speech or oppression against the LGBTQ community. We respect people’s free will and do not promote discrimination or violence against others. We only point out how certain behaviors, sexually speaking, can produce the bane or boon of the soul. For this, we are often accused of lacking compassion. Sadly, people mistake compassion with complacency, that to love others we must accept the behaviors that make them sick, afflicted, and diseased. The compassionate action is to teach humanity how the sexual energy can be used to achieve divine realizations, but for this, one must be pure. “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48). This is why the sexual teachings are rejected by humanity. People find the Gnostic teachings of sex, the stone of Peter, Patar, offensive:
“Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.” ―1 Peter 2:7-8
These sexual teachings are the foundation of religion, to build the temple of our inner divinity within our consciousness. You cannot do that through fornication, whether heterosexual or homosexual. To spiritually create within, you need both sexual polarities, male and female, combined through chastity, pure sexual union. Homosexuals cannot create, just as two men or two women cannot create a physical child together. “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:6). The same sexual act, transformed between man and woman, can create, whether a physical child or the spiritual force of divinity within. It depends upon the couple, if they really want to enter the spiritual path of initiation as given within esoteric―not public―Christianity.
Homosexuals, we could say―and not to to disrespect these persons―but homosexuals have been considered vampires in ancient tradition. This is a symbol, not necessarily a literal accusation that “homosexuals drink other people’s blood,” because that would be an absurd generalization. The reality is that they don't create spiritually. Therefore, they steal energy from others, especially from the same sex in order to feed their desires. Now, that is why vampires were afraid of the cross in ancient traditions. They hate the cross. The homosexuals hate man and woman united, the force of Genesis, generation. They think it's disgusting, because they have lost their innate attraction towards the opposite sex, which is a form of degeneration, a form of abuse. We emphasize, as taught by Jesus, as taught by Buddha, Muhammad, that if we want to enter the kingdom of heaven, we need to take up our cross, as Jesus taught, sacrifice for others, and follow him. Deny oneself, take up your cross and follow him as he taught.
So the cross, again, is the work in a matrimony. This is not pleasant for fornicators addicted to lust. Often times the truth appears harsh. As Shakespeare declared through Hamlet: “I must be cruel only to be kind. Thus bad begins and worse remains behind” (Hamlet 3.4.181-82).
Magicians of the Divine Priesthood
So we have Mary Magdalene with Jesus, and the word mag in Indo-European language means “priest” or “priestess.” A priest of nature has his wife, a priestess, in which, by working with with alchemy, they learn to conquer their own inner nature, psychological, sexual, and spiritual nature, and therefore have power over the elements. This is the meaning of the word magician, mag, as we say. So Mary Magdalene, we say was the wife of Jesus and symbolically. She represents us, because she is a prostitute.
If we examine ourselves, we have a lot of lust, a lot of wanting, desire to look at the opposite sex, a lot of distractions―maybe vices like pornography and addiction of a psychological nature, of a sexual nature. That is our prostitute, our mind, Mary Magdalene. But she is repentant. She doesn't want to be a prostitute anymore. She wants to follow Christ. And so she was the most exalted initiate among those with Jesus, because the farther one falls, the higher one will rise. Jesus said that is why there is more joy in heaven for a sinner who repents than for a thousand righteous ones who have no need for repentance.
To elaborate on the teachings of alchemy and anointment, we have this teaching from the Gospel of Philip, which is a Gnostic scripture.
"No one can know when the husband and the wife have intercourse with one another, except the two of them. Indeed, marriage in the world is a mystery for those who have taken a wife. If there is a hidden quality to the marriage of defilement, how much more is the undefiled marriage a true mystery!” ―The Gospel of Philip
So what is this defiled marriage? When a man and woman unite sexually and they reach the orgasm, they defile the bed. If you remember the book of Hebrews, it says "Marriage is honorable among all, and the bed undefiled”―meaning, without the culmination of the orgasm, without expelling that energy―"but whoremongers and fornicators [prostitutes] God will judge” (Hebrews 13:4). To reach the orgasm is to make the body a whore, a prostitute, filthy physically and psychologically.
If there is a hidden quality to the marriage of defilement, the marriage that everyone knows today, how much more so is the undefiled marriage a true mystery? Meaning: the teachings of alchemy that we are teaching.
Question: In order to create a human being, there has to be an orgasm, so how can that be defilement?
Instructor: There are children as a result of sexuality without the orgasm. This is a form of immaculate conception. Children in the past, in a time so ancient that it's impossible to imagine given our current archaeologists and the study of anthropology, but the humanity of the past used to create physical children without orgasm. This is called immaculate conception, in which the Holy Spirit of an individual can guide one sperm from the phallus of a man into the uterus and guide it to an ovum without the necessity of spilling millions and billions of spermatozoa. But the way that people engender children today, that was the fall of Adam and Eve, which is a symbol of an ancient humanity that disobeyed these precepts from Elohim, from God, deciding that they want to have children of their own, to eat the forbidden fruit, without following the laws of nature.
This is why in the Book of Genesis, it says:
“And יהוה אלוהים Jehovah Elohim said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life…” ―Genesis 1:3
That energy now is being used for pollution, the serpent, the sexual power going down. And then Jehovah Elohim tells Eve, “You will suffer child pains in childbirth” (Genesis 3:16). Humanities in the past did not suffer that. There was no pain, because they procreated by immaculate conception, sexually uniting, but without wasting the seminal force. They engendered children in accordance with superior laws. Immaculate conception does not mean to not have sex, or that Mary was suddenly impregnated by some figure called the Holy Spirit and then she had a child. You can have children by copulating with your wife in a chaste, pure, clean way, because chastity means cleanliness, and to engender children without orgasm. It's very possible. The one who decides that is the Innermost, because if we are married and we want to have children, we petition to our Being and ask the Holy Spirit that we wish to engender a child in a pure way. If it is in accordance with karma and the forces are correct and divinity wants it, then it will be. But if we want children of our own accord, that is why humanity started at procreating like animals.
Question: So the whole point then, I have heard this before, to give control in any way, you are just instilling your will in the universe in any way, is considered somewhat sinful. Is that true?
Instructor: We say that sin is a psychological quality pertaining to our mind. Defects like anger, pride, lust, desire toward certain impressions, which are transitory, seeking fulfillment through those transitory impressions, is a form of suffering. We say that it is sin in Christian terms.
But to sin is an archery term. Meaning: when you are aiming your bow, to go to the left, and in Kabbalah, the left pillar relates to how the forces from heaven go down to hell. That is why in traditions they say that the left hand is bad but the right hand is good. The right relates to the sun, the left to the moon, but to follow sin is to follow our own desires, our defects. To follow divinity, to be chaste, is go to the path to the right, shoot to the right, to aim one's efforts in meditation and concentration and contemplation towards eliminating our desires, our defects.
Desire, any desire, is an attachment. But just to say that by eliminating desire one is dead to the world, it doesn't mean that. In fact, we have a greater appreciation of life as a result. But that pertains to what we call the study of the ego, or desire, defects, synonyms for the same thing. All of that is fed depending on our sexual behavior.
That is the foundation. First, stop behaving in a negative sexual manner and use those energies in a pure way for God. That is how we learn to cultivate a serene mind, because if we give in to desire, the waters of the mind are disturbed. But if we anoint ourselves with that energy every day, we learn to cultivate a serene mind.
So this undefiled marriage is a true mystery.
“It is not fleshly, but pure. It belongs not to desire, but to the will.” ―The Gospel of Phillip
So this is going back to what you were asking. Desire is an attachment or craving or an aversion to a certain phenomena and impression, whether it is people or food or friends or whatever. It is our psychological attachments to what we experience from life. Now, will is different, real willpower, meaning: to be united with our inner Being, our inner God, to do only His will and Her will, because we have a Divine Mother and a Divine Father.
"It belongs not to desire but to the will. It belongs not to the darkness nor the night (meaning ignorance) but to the day and the light (comprehension, cognizance). If a marriage is open to the public, it has become prostitution and the bride plays the harlot not only when she is impregnated by another man (in the common way), but even if she slips out of her bedroom and is seen." ―The Gospel of Phillip
So what does this mean that one's marriage has become public? Look at the world today. The institution of marriage as is commonly practiced, where by signing papers, a couple continues to engage in sex in an animal fashion, people engage in the way of prostitutes. The bride also plays the harlot, not only when being impregnated in the lustful way without immaculate conception, but when she shows herself. Many women do this and men too, show off their bodies in a lustful way. So this is everywhere, because modesty is dead. This parallels the type of degeneration we have in our world today.
"Let her show herself only to her father and her mother and to the friend of the bridegroom and the sons of the bridegroom. These are permitted to enter every day into the bridal chamber. But let the others yearn just to listen to her voice and to enjoy her ointment (שֶׁמֶן shemen, her oil, lusting after her energy that makes her so attractive) and let them feed from the crumbs that fall from the table like the dogs (like animals). Bridegrooms and brides belong to the bridal chamber. No one shall be able to see the bridegroom with the bride unless he becomes such a one." ―The Gospel of Phillip
So a lot of Christians interpret and they are right that the bridegroom is the Christ and that the bride is the soul that needs to be married. Brides and bridegrooms are symbols of alchemists: initiates who transform the sexual energy into the power of the soul, the anointment of the divine spiritual kings who have conquered themselves.
But how does one get married to Christ? By working with the cross, as we mentioned.
The Symbolism of Baptism
In the next graphic, we have Jesus being baptized and anointed with water. It is the same symbol, same meaning. It was at this moment in which Christ, through anointment, Jesus of Nazareth incarnated his Intimate Christ, his own light, his own ray from which he emanated. And to explain further how sexuality can either be pure or sensual, we have this continuation from the Gospel of Philip.
"A bridal chamber is not for the animals, nor is it for the slaves, nor for defiled women; but it is for free men and virgins." ―The Gospel of Philip
What is the bridal chamber? It is the mysteries of alchemy that we are teaching: how to sexually unite with our partner, husband and wife, and to use that energy completely for God. That is the bridal chamber.
We are saying that these mysteries of alchemy are not for animals. People who want to continue having sex in a defiled way, in a lustful way, alchemy is not for them―not for animals, nor is it for slaves: people who are a slave of anger and resentment and pride and defects. Alchemy is not for slaves either. It is not for defiled women, women who are prostitutes― meaning all of us, really, who are defiled, psychologically speaking. To be defiled, the body, to be defiled as a prostitute is to constantly engage in masturbation or homosexuality or the ejaculation of the שמן shemen, the oil of God.
"But it is for free men and virgins." So a virgin doesn't necessarily mean someone who doesn't have sex. It means to have sex in a chaste way. To be a free man is to have enough potential to really change, because there are some people in this world, they don't care about changing themselves psychologically. They don't care about learning how to better themselves. Instead, they want to fornicate, drink alcohol, and destroy themselves.
So alchemy is for free men, people who still have some potential, some freedom left to study and meditate and practice and who really want to change, and for virgins, pure initiates, who want to be chaste and clean.
“We are born again through the Holy Spirit, and we are conceived through Christ in baptism with two elements. We are anointed through the Spirit, and when we were conceived, we were united.” ―The Gospel of Philip
So again talking about how the Holy Spirit is sexual.
"No one can see oneself in the water (מים mayim) or in a mirror without light (אור aur), nor can you see yourself in the light (אור) without water (מים) or a mirror. So it is necessary to baptize with two elements, light (אור), and water (מים), and light is chrism." ―The Gospel of Philip
So אור Aur and light and water are synonymous. As I mentioned, if you expel your treasure within you, your o’tsar אֹוצָר, and your שמן shemen, you lose light. Instead, that energy can be used to give light within us. In order to see spiritually, we need water and light, meaning we need to transform our waters into the light, into comprehension, because that energy is the most potent creative force in the universe. There is no greater power than God, and God is a sexual power. God gave man to have a woman and a woman to have a man in holy matrimony.
Question: אור Aur, light, you would need water and fire right?
Instructor: Yes, so the fire is in the water, the sexual matter. The light is in the fire and the water contains all that.
So to elaborate and we are going to explain what chrism is. It is the mystery of anointment, the oil, the Christ within the oil.
“There were three buildings specifically for sacrifice in Jerusalem. The one facing the west was called "The Holy.” Another, facing south, was called "The Holy of the Holy.” The third, facing east, was called "The Holy of the Holies," the place where only the high priest enters.“ ―The Gospel of Philip
So what is a priest? A mag, a magician. Every magician husband has his magician wife.
“Baptism is "the Holy" building [and relating to Kabbalah, it is Malkuth].“ ―The Gospel of Philip
“The Holy” is our physical body, which we need to make our physicality a holy vehicle for God. As Paul of Tarsus taught:
“Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” ―1 Corinthians 6:18-19
So make your body holy. Whoremongers, adulterous prostitutes who abuse sex, they will never enter the kingdom of heaven.
But our body is “the holy.” So “redemption is the Holy of the Holy [Chesed].” So we say that is our inner Being, Chesed, because as the founder of this tradition, Samael Aun Weor, taught, that the opposite of our physical body is our Spirit above, Chesed in Kabbalah.
"The Holy of the Holies is the bridal chamber (דַעַת da’ath, these sexual mysteries that we are teaching, alchemy, alchemical science). Baptism includes the resurrection and the redemption; the redemption takes place in the bridal chamber." ―The Gospel of Philip
Literally, when a man is uniting sexually with his wife and fighting their lust, to contain their lust and eliminate their desires by using that energy, that is where redemption is found. It says “the redemption takes place in the bridal chamber.” So literally in the sexual act is really where the redemption of the human being or the damnation of the human being occurs.
Question: As the Kundalini rises, can't that spiritual act also raise the vibrations of the etheric body?
Instructor: Yes, so when we work with a marriage, that is how to awaken Kundalini, the Divine Mother שכינה Shekinah in Kabbalah. And so when we wake that fire in a matrimony, that energy makes the physical body vibrate at a higher level of being, and the ethereal body, etheric body saturates the physicality much deeper. It makes it even holier. It makes it holy.
In this next graphic, we are going to explain more about the Kabbalah. This is the Tree of Life, and we explain that to the West is the Holy, Malkuth, the physical body. And that to the North we mentioned Chesed, the Spirit, the Innermost. And then to the East, Daath. The South is Geburah, judgment, the divine soul.
So this symbol of Kabbalah teaches us, can explain many scriptures for us, because this is a map of the human being made into the image of Christ. To synthesize, we have Malkuth, our physical body; Yesod, our vitality, our energy, our vital body. We have Hod, our emotions or astral body. We have Netzach, our mind, our intellect, the mental body. We have Tiphereth, will power, the soul or human soul. We have Geburah, divine soul relating to God. Chesed is our Spirit, our inner God. And then above is Christ, the Trinity: Father, Son, Holy Spirit: Kether, Chokmah, Binah. Our willpower can either follow heaven or follow our own desires, as we mentioned previously.
Question: What is the role of Da’ath again?
Instructor: דַעַת Da’ath, again if we transpose this image on a person, this Logoic trinity relates to the head, this ethical trinity relates to the heart, this magical trinity relates to sex. Da’ath relates to the throat, the verb. So we teach that in alchemy, when a husband and wife are united, we can pronounce sacred mantras to activate the sacred fire, awakening the snake of Kundalini inward and upward, to begin the path of the cross.
Question: So mantras would be associated with Da’ath?
Instructor: Yes, because Da’ath relates to the throat and the verb. Da’ath is precisely the Holy of the Holies.
Now in explaining this, the previous scripture in the Gospel of Philip, it says that to the West is the Holy, which we said is Malkuth. Imagine that we are standing in Tiphereth, because we are using our willpower here: imagining that our will is situated in the center of the Tree of Life. To the East is above, towards heaven, because the Sun, when the Sun rises, represents the birth of Christ within us. So the East refers to going up towards heaven. The West refers to darkness relating to our body. So if we can imagine this transposing ourselves in our situating ourselves in Tiphereth, to the West is our physical body, to the South of Tiphereth is Geburah, the divine soul; to the North is Chesed, the Spirit, the Holy of the Holy, and then to the right, to the east above us is Da’ath, the Holy of the Holies, because it is through alchemy that God creates within us.
The Elements of Redemption
We had this following scripture from Gnostic teachings where Jesus is addressing his disciples.
“Truly I tell thee that I have brought nothing to this world but Fire, Water, Wine and the Blood of Redemption. I have brought Fire and Water from the place of the Light, from there where the Light is found.” ―Gnostic Ritual
So in Kabbalah, we explain that water relates to Chesed, the Spirit, because the Spirit, of our inner God, works with our waters. So in the Book of Genesis, it says that the Spirit of God hovered about the face of the waters. That is Chesed that is performing this work here. But wine in spirituality relates to His divine soul. The divine soul, we have to remember that these five sephiroth above is God. Beneath is the human soul. We are part of Tiphereth. We are a fraction of that Soul needing to be developed that wants to follow God.
Question: Is that the abyss above Tiphereth?
Instructor: There is an abyss relating to Da’ath, relating to other studies of the Kabbalah, but the abyss refers to how we need to cross an abyss. How do we do it? By working with alchemy, by working with our Spirit. But we have to remember that these five sephiroth above never fall into degeneration. God never falls, but the human soul, which is us in potentiality, has fallen into abuse of mind, emotion, sexuality, and our physicality―to synthesize.
The wine of spirituality relates to our divine soul, we say in Kabbalah, because if you are familiar with the Book of Revelation, how:
“…out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God [שדי אל חי Shaddai El Chai].” ―Revelation 19:15
And the winepress, the wrath of God, the strength of God is Geburah, our divine soul, which needs to be united with our Innermost.
So where is the region of the light from which the water (Chesed) and the wine (Geburah) emerge? Above, that light is the trinity: Father, Son, Holy Spirit, which we also call the region of Barbelo, region of the light of Christ.
“And I have brought the wine and Blood from the dwelling of Barbelo. After some time has passed, the Father has sent me to the Holy Spirit in the form of a White Dove. But listen: The Fire, the Water and the Wine are for the purification and the forgiveness of sins.” ―Gnostic Ritual
Meaning, by working with our Spirit in alchemy, our divine soul, and working with our willpower represented by blood, Tiphereth, the soul, that is how we purify ourselves, because Tiphereth, if you transpose this image on a person, this is the heart, our human soul. We follow the will of God through our heart, and the heart circulates the blood and the blood contains many powerful archetypes that we need to develop, spiritually. So sex and blood is synonymous, because the blood gets charged with sexual power, with spiritual force by working with alchemy. That is how we achieve redemption by learning to work with these forces.
“The Blood that was given to me as a symbol of the human body, I received in the dwelling of Barbelo, of the great Strength of the Universal God.” ―Gnostic Ritual
The Sexual Mysteries of the Holy Grail
So anointment pertains precisely to this teaching of working with the chalice as we see in this image. So we related the Gnostic scriptures that I just mentioned to talk about how redemption is by working with our Spirit, our inner God and with the archetypes, which are found in a potential state within sex.
And so in this image, we have a woman or even Mary Magdalene holding the Holy Grail. So the Grail is a symbol of the feminine sexual organs, the uterus, the chalice. The spear, the lance of Longinus, is a symbol of the phallus in the grail mysteries. So anointment pertains precisely to these mysteries of the Holy Grail.
So we have this explanation from the Gospel of Philip.
“The cup of prayer contains (יין) wine and (מים) water, since it is appointed as the type of the (דם) blood for which thanks is given.” ―The Gospel of Phillip
So wine in Hebrew is יין yayin, and water is מים Mayim since it is appointed as the type of the blood, דם Dam in Hebrew, for which thanks is given.
So we know from science that it takes 80 drops of blood to make one drop of semen. So individuals who ejaculate their semen lose vitality. They literally are expelling their blood from their body in a grotesque manner.
We need to charge our blood with spirit. The way that we do that is by working with our breath, the sexual exercises of transmutation we provide so the blood becomes saturated with with divine forces, becomes wine, spiritual wine. So the word blood is דם Dam in Hebrew. You add the letterא Aleph, the wind, the spirit, and the name אל El or אלה Eloah or אלהים Elohim, God, add that letter דם Dam and you spell אדם Adam. So Adam is the first man made in the image of God, which if we work with our own breath, א Aleph, mantra, pranayama, sexual magic if we are married, we start to create the human being within us.
And so this cup is elaborated in terms of anointment.
"It is full of the Holy Spirit and it belongs to the holy perfect man (or woman we could say). When we drink this we shall receive for ourselves the perfect man. The living water (מים mayim) is a body. It is necessary that we put on the living man. Therefore, when he is about to go down into the water (מים mayim) he enclothes himself in order that he may put on the living man." ―The Gospel of Phillip
So this relates to baptism, anointment. So what happens when a person who wants to baptize themselves in any tradition, they take off their clothes and they go into the water. This is a symbol of alchemy. When a man is with his wife, they take off their clothes and they purify themselves with those waters if they know this science.
Question: How does this relate to the מקווה mikvah?
Instructor: It's the same meaning. The מקווה mikvah in Hebrew or Judaism refers to ritual bathing or cleansing of the rabbis. So traditionally it was a symbol of how to clean oneself psychologically by working with that energy of God and to purify the mind. They would take their clothes and dip themselves in the water as a form of anointment, baptism.
Question: Some just take their shoes off.
Instructor: Yeah, there are different ways of doing it in different cultures, but in explaining this in this scripture, you know, a man takes off his clothes because when he is with his wife, they are intimate. That is how they may put on the living man, or as Paul of Tarsus talks about the celestial man and the terrestrial man.
“Howbeit that was not first which is πνευματικός pneumatic [spiritual, relating to Chesed], but that which is ψυχικός psychic [carnal, animal]; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. 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 image of the earthy, we shall also bear the image of the heavenly.” ―1 Corinthians 15:46-49
Just as we bore the image of the earthly, meaning if we were working to create a certain archetypes within ourselves, we can then bear the image of the heavenly: the living man mentioned in the Gospel of Philip.
The Significance of Chrism
So we have this image of Jesus with a heart of thorns. So we are going to elaborate on the water in the fire. So precisely we are going to explain a little bit more about what chrism is. See here in this image, Christ is illuminated. His heart is illuminated. The blood of his heart is purified, emanating light, אֹור Aur, precisely because he worked with his waters.
So the thorns gripping the heart refers to how we need to restrain our animal passion, and it is painful. The mind does not want to give in. It wants to indulge in its desires and always fights against us to think bad thoughts or feel negative emotions or to identify with lust and is that pain we feel, that conflict when we are struggling against ourselves. But here he is showing a lot of peace, showing that it is through the power of the cross in his heart, by taking the cross of sex, the energies of the Kundalini up the spinal column to the brain and then to the heart, is how one can attain redemption.
"Soul and Spirit come into being from water (מ Mem) and fire (ש Shin). The attendant of the bridal chamber (we can say any initiate working in alchemy) has come into being from water, fire, and light (the Hebrew word is אֹור Aur for light). Fire is chrism. Light is fire. I do not mean ordinary fire which has no form, but other fire (which we say in these studies is astral light, INRI, Ignis Natura Renovatur Integra in Latin, or Iesus Nazarenus Rex Iudaeorum, Jesus of Nazareth King of the Jews), which is pure white in appearance, beautifully bright and imparting beauty." ―The Gospel of Phillip
The Hebrew word for beauty is תפארת Tiphereth, as we explained previously, the heart, the soul.
So what is chrism? It is that oil we have in our body, with which we can be anointed spiritually. We have another word, which unfortunately is a very vulgar term, which we are going to elaborate where the meaning comes from. In Hindi it is not so vulgar or commonplace, referring to the body or female sexual male organs, the vulva of a woman or the penis of a man.
The Hindu word is जिस्म jism, and the word chrism is the same thing―the same energy, which emanates from our sexual glands. So I hate saying the term, but you know it elaborates, it explains for us, provides clarity. Where did this term come from? I was doing some research and people are not sure where this word comes from. Well, it comes from chrism, the light of Christ within our semen. And it also means seminal fluid in Hindi, or energy and strength.
The Astral Light and Fire
So what is that energy that we need to develop? In this image, we have Moses with the brazen serpent upon a staff, and I'll quote from the Master Samael Aun Weor, the founder of the modern Gnostic tradition, who explains the significance of the astral light―what chrism is―what the seminal power of God is.
"The astral light is the deposit of all of great nature's past, present, and future forms." ―Samael Aun Weor, The Perfect Matrimony
So if we awaken in the astral plane, we can investigate many things within the astral light in the world of dreams, where, upon that etheric and astral atmosphere, we can perceive many things clairvoyantly, by invoking our Being to show us the memories of nature. This is known as the akashic records.
“The Astral Light is the deposit of all of great Nature's past, present and future forms. The Astral Light is the Azoth and Magnesia of the ancient Alchemists, Medea's Flying Dragon, the Christians' INRI, the Tarot of the Bohemians. The Astral Light is a terrific sexual fire springing from the Sun's nimbus and is fixed to the Earth by the force of gravity and the weight of the atmosphere. The Sun is the one that attracts and repels such an enchanting and delightful light. The Astral Light is Archimedes' lever. The old sage said: "Give me a fulcrum and I will move the universe." ―Samael Aun Weor, The Perfect Matrimony
This is the fulcrum by which we can move mountains, with “faith the size of a mustard seed” (Matthew 17:20). Really, the seed relates to the semen. You can move a mountain or any ordeal.
“The semen is the human being's Astral liquid. The semen is the Astral Light. The semen is the key to all powers and the key to all empires. The Astral Light has two poles, one positive and the other negative. The ascending serpent is positive. The descending serpent is negative.” ―Samael Aun Weor, The Perfect Matrimony
So we have Kundalini above and then we have Kundabuffer. The serpent above is the brazen serpent that healed the Israelites in the wilderness, the serpent of brass. Brass is an alchemical symbol referring to tin, Jupiter, the man; and copper, Venus, the woman. So copper and tin united is bronze, teaching us that in order to awaken the serpent that will heal us from all our sufferings, the people of Israel within us, we need to raise that serpent on the staff, which is our spine. And really, the staff is also here depicted as a cross―sexual union of man and woman. The other serpent that goes down as the tempting certificate of Eden: fornication, lust, homosexuality, lesbianism, masturbation, all those vices that awaken that fire downward.
Question: What about these poor souls? What do they call them, transgendered?
Instructor: Transgendered or transexual individuals―they commit a great crime against their bodies, against their Being, and it is very sad that people want to destroy themselves in that way. So those individuals become barren we can say. They lose their potential to change, because they physically destroy their organs in such a way. They want to become the other sex because of abusing their creative energies. They no longer find attraction for the opposite sex, and become confused regarding their sexual identities due to the negative polarization of the sexual fire.
This is due to the fact the sexual energy must act: it is creative. This energy must create something, but if it is utilized by lust, produces conflicts, confusion, and negativity. People are welcome to do what they want with their sexual lives and behavior, but well, there is a price for that.
They activate and develop that inverted fire in such a way. So we seek to develop Kundalini in a marriage, not Kundabuffer. Kundabuffer is the serpent that descends into hell. It is the tail of Satan which you can perceive in certain individuals in the astral plane.
The Second Birth
We want to be born again. We want to be anointed, as mentioned in the teachings of Jesus, and so to raise that sexual serpent of the spinal column is precisely the meaning to be born again, because the spinal medulla is a womb in which we can engender the sacred fire of Kundalini, the Shekinah, amongst the rabbis of Israel. So Jesus is teaching Nicodemus. He says,
“Jesus answered, Verily, verily, I say unto thee, Except a man be born (ה) of water (מ) and [of] the Spirit (ש), he cannot enter into the kingdom of God.” ―John, 3:5.
For the Word to be born relates to the letter ה Hei, which is a womb. If you see this image it looks like a womb. It represents the uterus.
Question: ה Hei is water?
Instructor: No, ה Hei relates to, in this case, the womb: to be born, to be gestated.
מ Mem is water and ש Shin is Spirit, the fire. Take those three letters together and you spell השם Hashem. To be born again is to precisely to work with השם Hashem, our God, our שם Shem, the Name of our being, our שמן shemen. And beneath that we have―if you take the same letters and reverse it―you spell המש Moshe, Moses―to develop the archetype of Moses within ourselves, because Moses represents for us the need to develop Tiphereth through willpower is how we are born again, precisely through working with the tantra.
In this image, we have Christ on the cross some other scriptures to relate his teaching of being born again.
"Philip the apostle said, "Joseph the carpenter planted a garden because he needed wood for his trade. It was he who made the cross from the trees which he planted. His own offspring hung on that which he planted. His offspring was Jesus, and the planting was the cross." But the Tree of Life is in the middle of the Garden. However, it is from the olive tree that we got the chrism, and from the chrism, the resurrection.” ―The Gospel of Philip
So, what is that Tree of Life? It also refers to our spine. And Joseph or IO-Cephas or Io-Soph, Cephas means “head” or “stone,” and IO as in the name Jupiter, IO-Patar, Father-Mother united, man-woman united. So Jesus is really the initiate who is incarnating Christ, hangs upon the olive tree, and that tree is precisely the crucifix and the crucifix is a work with alchemy, by which, working in a matrimony, we work to eliminate our defects. We hang up on that cross. The ego dies in a very painful manner. It is a also a representative of how the initiate needs to pay certain karma, patiently.
But the garden, the Garden of Eden is precisely sexual. Man and woman united are a garden, is beautiful, bliss, divine. And the tree that is in the middle of the Garden of Eden is our the Tree of Life, our spine, and the Tree of Knowledge of Good and Evil, the olive tree. Ever wonder why an olive tree represents sexuality? Olives have the form of ovaries or testicles, producing oil that is wonderful for one’s health. He same with the sexual energy.
How do we develop knowledge, Daath, Gnosis? It is by working with energy, the sexual force, which is precisely of the Tree of Knowledge of Good and Evil in sex. So those two trees share the same roots.
Question: Do you have any knowledge in raising the Kundalini? Also, in the spinal column there are chakras, would that add to knowledge because once they spin you see certain phenomena?
Instructor: Yes, so the chakra is developed as a result of raising that fire and that is how our garden begins to blossom. The chakras are flowers, and if you see in the internal planes, you see many beautiful flowers in a dreams where you ask, How am I doing?”―they will show you flowers that are very beautiful and divine. It means that you are awakening your spiritual senses because you are raising that energy upward.
Truth and Nakedness
So the Garden of Eden is precisely that, and in this next image we have again Adam and Eve represented in paradise. So, this is again, from the Gospel of Philip and it elaborates on much that we have explained how the scriptures are symbolic, Kabbalistic.
"Truth did not come into the world naked but in symbols and images. The world cannot receive truth in any other way (because as the Zohar mentions, people don't understand it. They would be outraged to hear it literally. But now times are different. We are giving it publicly). There is rebirth and an image of rebirth (to be born again, Hashem) and it is by means of this image that one must be reborn (precisely in parentheses through sexual magic, alchemy with one's partner). What image is this? It is resurrection. Image must arise through image." ―The Gospel of Phillip
So what is image, being, referring to? It could either mean virtues or defects. Any defect in the mind is a type of image, an idol, a false idol that we all worship whenever we identify with a defect, desire. But we need to destroy those idols in order to liberate the soul that is trapped in them, to create spiritual images, to create the virtues of the soul. This is resurrection. By dying in those defects and liberating the soul, it resurrects like the Phoenix from its ashes.
"By means of this image, the bridal chamber (which also we could say is the physical body) and the image (psychological image of we say of the initiate) must approach the truth. This is restoration (or we could say is spiritual and sexual regeneration. So to restore ourselves back to the kingdom of heaven, we need to work with the bridal chamber, work with our bride, or if a woman, then working with her husband, bridegroom).
"Those who receive the name (Hebrew השם Hashem) of the Father, Son, and Holy Spirit and have accepted them must do this. If someone does not accept them, the name (השם Hashem) will be taken from that person. A person receives them in the chrism with the שמן oil of the power of the cross. A person receives them in the chrism with the שמן oil (shemen) of the power of the cross [sexual union]." ―The Gospel of Phillip
Very literal, very very direct.
"The apostles called this the power of the right and the left." ―The Gospel of Phillip
So what is this power over the right and the left? It is Adam and Eve. We know from the symbol of the spinal medulla that the Caduceus of Mercury in medicine, that there is a spinal medulla and that there are two energetic channels which rise inward and upward, intertwining up the spine to the brain. To the right we have Adam, the solar sexual current, the solar masculine energy rising up.
Question: Is that Ida and Pingala?
Instructor: Ida and Pingala in Sanskrit.
On the left is Havah, Eve, lunar, the lunar energies. This doesn't mean good and bad. It just means that we have a polarization, like magnetism. We have a magnetism in our body and how those forces operate. So in men, the solar sexual current rises from the left testicle and then goes to the right nostril and the lunar energy goes from the right testicle to the left nostril. The left side relates to the moon, the lunar sexual current, the right to the positive solar current.
It is saying here that this power is given to the right and to the left, meaning we have those two energy channels. We call them the Two Witnesses in Book of Revelation, in which that energy can rise inward and upward to those channels, to the chalice of the brain, and then to the heart.
Question: Does it have anything to do with the alternate breathing?
Instructor: Yes. So we teach pranayama and that exactly relates to working with Ida-Pingala, Adam-Eve. Or in Hebrew עד Od and עבד Obd. Different names for the same currents.
This person, so the apostles call this power of the right, Pingala, and left, Ida, the two currents. And those who raise the energy, we can say, "This person is no longer a Christian, but it is Christ." So that is how we become Christified. It is how the soul, the bridegroom, marries the bride.
The Three Brains
So in this image we have, again, those two currents, Ida and Pingala represented by the holy eight. We referenced a little bit previously. We have three brains or three centers of activity. We have our intellectual brain where we have thoughts. We have the emotional brain relating to the heart and then the motor-instinctive-sexual brain or the sexual brain related to sex―three spheres by which we process our experience: thought, feeling, and action.
The sexual energy has to rise through these two channels to the brain in the form of the holy eight. And we didn't mention it in the beginning, but you know, the Hebrew letters are associated with the physical body. א Aleph is the air and it relates to the mind, thoughts that float, insubstantial. ש Shin, fire, in the heart relates to the blood, because if we have love or hate, it is fire in our interior. Then the waters relate to sex. So א Aleph, ש Shin, מ Mem, you can say, spells Ashem or השם Hashem, the Name of God.
So we elaborate on the points we made from Book of Revelation, book 3 Verse 18:
“I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine (עיניים) eyes with eyesalve, that thou mayest see.” –Revelation 3:18
So what does it mean to buy gold tried of fire? In the sexual act, the fire is present, and if we control it, we can incinerate our defects. It is explained in The Perfect Matrimony and The Mystery of the Golden Flower. So that we can be rich spiritually and white raiment, meaning to create the soul. The soul is a vesture that we need to wear by creating it. As Jesus taught, he said "In patience possess ye your souls” (Luke 21:19). He didn't say that we have a soul yet. It means that we need to develop it.
And that “the shame of thy nakedness do not appear,” meaning we don't feel ashamed of being naked in front of God after having fallen.
But now we wish to “anoint thine eyes,” our perception with the oil of God. Our spiritual sight is illuminated by working with that energy. And this is the wine which in Hebrew is יין yayin, and the words for eyes is עיניים ayni’im, so the wine of spirituality helps to see clearly.
But the wine of fornication makes us very drunk and we stumble into the abyss, if that is what we choose. So eye salve is that that oil, that ointment that can allow us to see. And we are going to give a little practice briefly and how to work with that eye salve.
Question: What is that relationship with the letters (א Aleph, מ Mem, ש Shin) with the mother letters?
Instructor: Those are the mother letters. So we have three primary Hebrew letters in Kabbalah that are the basis of all Kabbalah. א Aleph in the mind, ש Shin in the heart, and מ Mem in sex. So those three letters are the foundation of Kabbalah in terms of the study of the Hebrew letters, and they relate to our three brains. It is interesting how they correlate.
Ham-Sah: Mantras for Sexual Transmutation
So we have an exercise called Ham-Sah, in which we learn to control our breath, our respiration, so that we can take that energy inward and upward, up these two currents in our spine, to our brain and then to our heart.
When we inhale, we mentally pronounce Ham, very prolonged:
As we inhale, imagine that energy rising from our testicles or the ovaries, inward and upward, up the spine through the two channels to the brain. You do not vocalize Ham aloud. It is silent, internal, mental. This is because we are focusing on our inhalation, drawing the sexual energy up the spine to the mind. We mentally pronounce the powerful mantra Ham, which has the functionality of a suction pump. The pump is the mantra Ham combined with our inhalation, the pipes are the energetic channels or Two Witnesses of our spine, and the water is the creative sexual energies of Genesis.
When the air is fully inhaled, through prayer, and concentration, we bring that energy to our mind to illuminate our mind, we pronounce the mantra Sah, very light, and then imagine that energy going to the heart:
Ham is solar, meaning we are trying to change the flow of forces in our body to go inward and upward, because most of us, through bad education and or miseducation from our childhood, learning to masturbate or fornicate, those energies go from inward to outward, from inside to out. Our breath relates to how those forces fluctuate inside of ourselves.
We learn to reverse the momentum using our breath, breathing inward and accentuating, mentally, Ham, really focusing on the retention of the breath with that energy going from the sexual organs to the brain, and then we visualize the energy going in our heart. So Ham is more exaggerated, internal, mental, silent. Our exhalation, pronunciation, is a light Sah.
I know people who try to do it very fast, very fast rhythm, and it is not supposed to be labored like that. It is very relaxed. The body must have no tension. What is important is one's concentration and faith, and by imagining the energies working with our breath, the א Aleph, the wind, the spirit of God.
So Ham-Sah is important in this tradition. It is an exercise that Samael Aun Weor gave in different lectures.
Question: Sah goes to the heart?
Instructor: Ham is solar, meaning inward and upward. Sah goes out, lunar. It goes to the heart. There is a four-part lecture given on gnosticteachings.org called The Transmutation of Sexual Energy, which is where you'll find a more elaborate explanation about HAM-SAH from the Master Samael Aun Weor [see the fourth part or section in this series of lectures from the founder of our modern Gnostic tradition].
So we have this following quote from Blavatsky in explaining this image. So Ham-Sah is the Kalahamsa swan of Hinduism. This is the famous swan that was killed by Wagner's Parsifal in his opera. If you watch that opera, because Wagner was a master who knew this science, you will clearly see that he taught how the redemption of the human being is in the bridal chamber. You see very clear in that opera how he needs to take the spear back from the evil magician, meaning his ego, and to wage war against him. But he does it precisely by conquering a woman, who is trying to tempt him into hell. Her name is Kundry, or Kundabuffer. We could say the tempting serpent. But Blavatsky, another great Master, she says in her Secret Doctrine:
“…[Kala Haṃsa] is an important symbol, representing, for instance, Divine Wisdom, Wisdom in darkness beyond the reach of men. For all exoteric purposes, Haṃsa, as every Hindu knows, is a fabulous bird, which, when given milk mixed with water for its food (in the allegory), separated the two, drinking the milk and leaving the water; thus showing inherent wisdom―milk standing symbolically for spirit, and water for matter.” ―H.P. Blavatsky, The Secret Doctrine: “Primeval Radiations from the Unity”
So the shemen, the oil, we need to extract the soul from the substance so that we can illuminate our psyche. That is the mystery of alchemy, of transmutation. And we drink the milk of wisdom from the waters of sex. Milk is a very prevalent symbol within different religions, even Islam, the paradise of milk and honey where many houris or divine virgins serve one with cups of alabaster, or cups of divine Amrita. Or the Arabic word is Almizcle when transliterated into Spanish.
Question: Is that the same as turning the water to wine?
Instructor: Yes, so same meaning. Jesus' first miracle was at a marriage. It is really a symbol of anointment. In a wedding, where men and women are celebrating their sexual union, he turns water into wine. People interpret it literally thinking it's about Jesus trying to get some people drunk, and that is absurd. But the real meaning is these mysteries of anointment that we are teaching.
Questions and Answers
Do you have any questions?
Question: I was wondering the Hebrew behind fornication. Today, people think of fornication as sex outside of marriage and so too the Hebrews. They use the Ten Commandments. Does that tell us the real meaning?
Instructor: People think that the sixth and the ninth commandment are the same. “Thou shalt not fornicate,” sixth commandment, and then “Thou shalt not commit adultery.” Why would Moses, who was a great initiate, say the same thing twice? It really is incongruent, because fornication is 'to burn' as a furnace, from the Latin fornix. And adultery means to mix and make impure. So they are related. But to commit fornication is to burn with passion. And what comes to my mind, I believe is the second day of Genesis where it says: Let there be lights in the heaven of the firmament in order to divide the heaven from the superior waters from the inferior waters.
“And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:
And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.” –Genesis 1:14-15
The word for lights in heaven is מְאֹרֹת me’orot. It has the word אור Aur in it. If you ejaculate your אור Aur, your light from those waters, you have the Hebrew word מוות muut, which means “death.” So מְאֹרֹת me’orot is like lights in heaven. You want to have lights in heaven, your Christmas tree―your spinal column needs to be illuminated. Work with your waters to divide the inferior waters with the superior, so that you can create lights in your head, your heaven, your pumpkin gourd, like in the mysteries of Halloween. Get that gunk out and put a candle in it so that you are spiritually illuminated. So that is the same meaning of dividing the waters. Now again, to fornicate is to burn that fire and then to ejaculate it. So the light מְאֹרֹת me’orot just becomes מוות muut death. One is dead spiritually through that act.
See also in the word מוות muut that you have two ו Vavs. These are the spinal columns of two fornicators, two people who blaspheme against the Holy Spirit: the sexual energy, within themselves, through expelling their light. Those two ו Vavs are empty of light, cavernous, dark, without illumination. This is the esoteric definition of fornication.
But the question is why would Moses say the same thing twice? This doesn't make sense. Or like the fact that there is a line in the Genesis that says "be fruitful and multiply." The original Hebrew says be fruitful and rabau, be fruitful and be a master, rabbi. And we have a whole series of lectures just about that line or those series of lines on our website from one of the other lecturers. But Hebrew tells us that fornication is really one thing. Adultery is to commit fornication outside of marriage. Or really, adultery pertains to simply looking at a member of the opposite sex with lust. Jesus said:
“Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” ―Matthew 5:27-28
That is adultery. Fornication is actually to burn, is a furnace of passion, desire.
Question: So instead of the burning you transmute that into light?
Instructor: Yes, so we need to learn to work with fire, to steal the fire from the devil in a matter of speaking. Steal fire from your defects. The way the best way to do that is when you are united with your wife sexually. That is the moment of “To be or not to be.” You are going to control that fire or you are going to let it control you. One either enters עֵ֖דֶן Eden (Hebrew for sexual bliss) or is expelled from it through eating he forbidden fruit of the orgasm. So that is what it means to make light out of the darkness, and to really sanctify marriage, make it something holy.
Question: A lot of people, religious people too, they don't realize what you are saying here. They have sex then they go all the way to orgasm. There is nothing wrong with that. They could be religious people too. Go to church...
Instructor: And many Jews say “Be fruitful multiply.” The Bible says we can have kids. It does not mean that. It says:
“And God blessed them, saying, Be fruitful, וּרְבוּ and multiply [Va’Rabu], and fill the waters in the seas, and let fowl multiply in the earth.” ―Genesis 1:22
Or be fruitful and rabbi, be fruitful and a רַב rabbi, be a master, but the esoteric tradition in the scriptures was not given openly. The thing is, these books were not meant for the public. But they were taken and then they were used and interpreted literally for millennia.
But the reality is, why would God need to command beings to procreate in the animal way? No one needs to be told how to do it. It is instinctual. Rather, to learn how to transmute the sexual energy requires instruction and practice, to multiply the virtues of the soul through chastity.
So we need to learn how to see things in a very scientific matter and not approach it blindly. Yeah, people think that casual sex or just having... they think it is a game.
Audience: Recreational sex...
Instructor: They think it is something to be mocked and to have fun with, and really, it is a tremendous crime. The crime against the Son, Chokmah in the heart, can be forgiven: anger, pride, vanity… you can be forgiven of that. But crimes against the Holy Spirit in sex, you have to pay with pain. Many people are getting sick nowadays of cancer and all sorts of diseases because they abused that energy. They don't anoint themselves.
Question: Have you heard of Wilhelm Reich?
Comment: ...This was something he was saying. He was the guy who came up with the orgone energy. He came up with apparatuses to measure chi or Holy Spirit, whatever you are calling it, and really study... He made like a box and everything and he attributed illness to channeled sexual energy....
Instructor: Chi is precisely Christ. Chi is Christic energy that we need to learn to control. So yeah, there are a lot of scientists who are developing apparatuses to measure psychic phenomena like the Kirlian camera, photographs of auras. Those are Russian scientists who invented that. But yeah, mischanneled sexual energy… anyone who ejaculates, it is an explosion of energy, and the circuitry of the body fuses, burns out. But it can be healed and regenerated through a lot of patience, a lot of persistent work with this force. We have many many exercises we use to heal ourselves from our previous actions.
Any more questions?
Question: You mentioned about the stone and the foundation. Are there several words for that? I heard the word Aben or Eben…
Instructor: אֶבֶן Eben is Hebrew for stone and we get names like בנג'מין Benjamin. You have a famous movie בן חור Ben Hur orהאור בן Beni-Ha-Aur, “son of the light.” Beni means “son” and the son emerges from the stone. A child emerges from the stones of a man and a woman.
Comment: It is interesting you say that because they have that colloquial phrase: “Don't cross my stones." I wonder where that originated from?
Instructor: It comes from that because it's the stone. It is slang, but it's funny when you look at it. That is where the meaning comes from.
Any more questions or comments or else we will conclude.
We have a many exercises that help us to really experience and understand these principles from direct experience. So Gnosis is pertinent towards developing conscious knowledge of religion, what religion teaches. We are explaining some of the meanings behind different scriptures, but the real meaning is only really open to us as we learn to work within ourselves. This is a very practical teaching. So we gave a lot of theory and we explained many things, but really, that will come to fruit in our own understanding by studying and by practicing. I invite you to really study some of the literature we have available and study our websites for other lectures and materials that might be interesting to you. That is how understanding will blossom more and more. So we explained a lot about Kabbalah today and how it pertains to our development as a as a soul. The most important thing we need to do is to practice, to apply what we learn. Otherwise, as James the Apostle said, "Faith without works is dead” (James 2:20). So I thank you for coming.
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