This is a transcription of an audio lecture from Beginning Self-Transformation, originally given live at the Gnostic Academy of Chicago:
Everything we have explained in this course of Beginning Self-Transformation is preliminary. The most essential principle for transforming and elevating our psyche is the divine feminine.
All religions bear a profound respect and veneration of the divine feminine, the Divine Mother. It is really the Abrahamic traditions that have lost sight of this and have adulterated the significance of Her presence in the spiritual work. Judaism, Christianity, and Islam reject any femininity in divinity as an effort to distance themselves, to define themselves against the so-called “pagan” religions.
The reality is that God, the Being, is not entirely masculine, but feminine as well. This is a profound fact, which confounds and scandalizes religious fanatics, people who are accustomed to a patriarchal anthropomorphism, who fail to recognize that God, the Being, is not a person, but a force, an energy.
Divinity is an intelligence. Divinity is within nature, and more importantly within our consciousness, with distinct qualities, principles, characteristics that can really be qualified, classified, and defined as masculine and feminine, yet, not in accordance with modern societal mores, beliefs, ideologies.
The reality is that divinity has masculine and feminine polarities of expression. Yet these principles are not merely limited to just physical gender. They constitute archetypes, forces, blueprints for creation, the expression of the Spirit.
We can say that the divine masculine is projectivity. It is symbolized by the positive polarity of electric charge. It is force, magnetism, assertion, willpower. It is the energy that initiates, which commands, that organizes and even impregnates, engenders, disciplines, and forces.
On the other hand, the divine feminine is receptivity. It is the negative polarity of electric charge. It is the force of conception, gestation, of nurturing, the sustenance that develops a child, the development of youth under the auspices of maternity.
All religions, every ancient tradition teaches, that the world's animals, human beings, and the Gods are the consequence of sexual union: the harmonization of masculine and feminine. Every single cosmogony teaches this: how masculine divinity cannot create, cannot develop, cannot manifest without the help of the feminine divine. Therefore, it is really ignorant to reject the divine feminine because of theological, theosophical, or vain beliefs.
The divine feminine is a cosmological reality, which we the Gnostics experience, which we develop through our meditations.
A masculine God cannot create anything without the feminine goddess, just as a man cannot have a child without a woman. As above, so below. The Father, our innermost God, unfolds Himself into the Divine Mother. She is the derivative expression of our innermost Being. Through Her, He is able to create life and create it in abundance. Through Her, divinity is able to sustain worlds, awaken the soul. As Gnostics, we never forget the worship and respect, the veneration of the Divine Mother, the divine feminine. Because just as we have a physical mother to whom we owe life, likewise, we must show respect and profound adoration for our Divine Mother Kundalini if we wish to change, because She is the force that awakens us. She is the one who elevates the soul, who brings us to spirituality, who provides us with astral experiences, profound samadhis, conscious experiences in the Tree of Life, the superior worlds of the Kabbalah. She is the one responsible for us because She is the one who raises us from suffering. Without Her, we would be lost in this work.
She is the one who initiates, who develops, and who completes this work, especially in relation to the disintegration of the ego.
So, today we are going to elaborate on who She is and Her unique role in the work, in this Gnostic path of self-transformation.
Yet, to do that, we need to comprehend and understand the principles of sacred sexology.
The reality is that just as a man and a woman are needed to create a physical child, both sexual polarities, material and energetic, are needed to create the soul. This is stipulated throughout the Gnostic writings of Samael Aun Weor. It is simple. It is not elaborate. God creates both physical and spiritual life through sex, but that depends upon our intention, our mental state, our behavior—whether it is pure or degenerate, conscious or egotistical.
Sex creates. It engenders. It develops. These principles are within every religion: how man and woman, husband and wife, can use the creative sexual energy in order to give birth to their spirituality. That creative energy is the Divine Mother, and therefore, She creates in us when we know how to use the polarities of sex, male-female.
As above, so below. It is a law. It is the Dharma, the sacred knowledge of alchemy.
We can believe whatever we want. But if we wish to create a child, a man needs a woman and a woman needs a man. To create a solar awakened consciousness in its full capacity, to realize our full potential as a perfected divine being, an angel, a man needs a woman and a woman needs a man, through conscious love and sexual cooperation.
This is because birth is a sexual problem. It is not a belief. And therefore, the birth of the angel, the inner human being, the second birth cited by Jesus, is no exception. Through what is known as tantra, alchemical union, the harmony of masculine and feminine sexes, that energy, which is usually expelled through desire, for procreation, can be converted, can be conserved, sublimated, transmuted, transformed, so that the charged sexual forces of man and woman create a synthesis. This is the child of God, the Son of Man in Christianity, the Christ child or Egyptian Horus, son of Osiris and Isis, the golden child of medieval alchemists, the Platonic Logos, the Kundalini Shakti power of the great yogis of Sahaja Maithuna, the Shekinah of the Kabbalists, the Brazen Serpent of Moses, which is a metallurgic amalgamation of copper—a symbol of Venus, the woman—and the metal tin, the planet Jupiter, or the man.
Both polarities, physical genders, are needed to create physical and spiritual life. However, we need to clarify. Gender is not a construct. It is not a concept, a morality, and accepted code of expectations in society imposed by patriarchy, by institutions—something to be rejected or deconstructed by subversive logic. Gender is a material reality. It is based upon our generative organs and the secondary sexual characteristics they attribute to our personality and expression.
While our physical sex bears specific characteristics to our terrestrial personality, the divine principles of the Father and Mother are archetypical. They are abstract. They are profound states of being. There are correlations between both sexes, but they are not rigid. We can say that the Divine Father is wisdom, instruction, paternity. The Divine Mother is love, elevation, subsistence. In a perfect matrimony, the man embodies the principles of the Divine Father and the woman embodies the principles of the Divine Mother in body, speech, and mind.
So what is the purpose of transformation as we have been explaining throughout this course? We seek to realize the true self. Who is the Divine Father and the Divine Mother? They are within us. They are our true identity, our Being. But we can only reach them through the three factors we explained in the previous lecture on the revolution of the consciousness.
While the Divine Father and Divine Mother are distinct in us, this is not to say that they don't share or embody the same principles, that there are rigid correlations here or correspondences. It is not the say that the Father does not characterize love, or the Divine Mother, wisdom. Knowing the nature of divine masculine and divine feminine is a profound matter of experience in the consciousness—to go beyond our culture's conceptions of sex, humanity’s subjective perceptions about gender, about gender roles in society.
What matters in these studies is that we appreciate and work with our sexual energy, whether it is masculine or it is feminine. We do so through complementarity, to complement ourselves: a man for a woman and a woman for a man. But why?
If you look in this graphic, you see husband and wife holding hands and their sexual organs symbolized by two triangles. There are the ovaries of the woman and the testicles of the man, as well as the vagina of the woman and the phallus of the man. The sexual organs are a battery. It is the most profound form of energy we carry within. One gonad has a positive electric spiritual charge and another gonad has a negative receptive feminine charge. In order for electricity to flow, you need both a positive and a negative. This is the essence of tantra. For these energies to flow perfectly, masculine and feminine must reconcile. Notice that when you join these two triangles together, when the sexual organs of male-female join, you create the Star of David: the Seal of Solomon, the seal, the perfection of the solar man, a true master who has conquered the creative energies and has perfected him or herself.
The masculine and the feminine compliment. They help each other to arrive at a synthesis, to generate light of a spiritual conscious nature. So these principles are extremely beautiful. Ancient mythologies teach us very profound and beautiful truths, and to frame our discussion, we can find the principles and qualities of the Divine Father and the Divine Mother reflected in a beautiful poem by Victor Hugo. He is the author of Les Miserables, a very famous text, a humanist novel, relating to the French Revolution, and Samael Aun Weor quotes a poem of his in The Perfect Matrimony called “Man and Woman.” I will read it at length.
Man is the most elevated of creatures,
Woman the most sublime of ideals.
God made for man a throne; for woman an altar.
The throne exalts, the altar sanctifies.
Man is the brain,
Woman, the heart.
The brain creates light, the heart, love.
Light engenders, love resurrects.
Because of reason, Man is strong,
Because of tears, Woman is invincible.
Reason is convincing, tears, moving.
Man is capable of all heroism,
Woman of all martyrdom.
Heroism ennobles, martyrdom sublimates.
Man has supremacy,
Supremacy is strength, preference is the right.
Man is a genius,
Woman, an angel.
Genius is immeasurable, the angel indefinable. The aspiration of man is supreme glory. The aspiration of woman is extreme virtue.
Glory creates all that is great; virtue, all that is divine.
Man is a code,
Woman a gospel.
A code corrects; the gospel perfects.
To think is to have a worm in the brain, to dream is to have a halo on the brow.
Man is an ocean,
Woman a lake.
The ocean has the adorning pearl, the lake, dazzling poetry.
Man is the flying eagle,
Woman, the singing nightingale.
To fly is to conquer space. To sing is to conquer the soul.
Man is a temple,
Woman a shrine.
Before the temple we discover ourselves, before the shrine we kneel.
In short, man is found where earth finishes,
Woman where heaven begins.
—Victor Hugo, “Man and Woman”
We speak about both Divine father and Divine Mother together to preface our focus on the role of the divine feminine. She is essential to the birth of our soul, and that we would not have existence without our mother. The same goes for our spirituality.
The Divine Mother in Different Myths
The eternal feminine exists in every religion. Both aspects of our Being have been represented throughout every religious tradition, without exception.
The Divine Mother is represented by a sacred cow. But why? We nourish our body with the milk of a female cow. In the same manner, we nourish our consciousness with the milk of wisdom, virtue, creative energy, transmutation, and the remembrance of our Divine Mother's presence.
Even milk as a substance resembles semen. It is the seminal energy, which nourishes our infancy and helps us to become a spiritual man or woman. The Divine Mother's love is so pervasive and so vast, that she has been represented by the sacred cow of Hinduism, within the Greek, Roman, and Egyptian Taurine mysteries, and the life of Gautama Buddha Shakyamuni and Krishna, both cowherds.
In Islam, the longest surah of the Quran is Al-Baqarah, “the Cow,” a symbol of divinity's power to resurrect the soul, because in that scripture Prophet Muhammad relates the magical and power, the influence of a cow whose leg can resurrect the dead. That is a symbol of the power of the divine feminine who raises us from the death of our spirit to the heights of realization.
In Islam, the Qur’an is sung. The power of the Divine Mother Cow is in the verb and in sex: the stone or Kaaba of the Muslims. How we speak, as we stated in the lecture “The Spiritual Power of Sound,” determines how we spend energy, either for liberating the soul or enslaving it—whether we produce beneficial action or bring about our own damnation, our own suffering.
To spell “the cow” in Spanish is La Baca. Baca backwards is Kaba. All of this synthesizes through the Kabbalah, the mysticism of Judaism, which we have been exploring: the Tree of Life. We worship our divinity, the sacred cow, through working with our creative energy, which is represented by the blackened stone of the Kaaba.
We need to purify this stone to make it whitened, pure. We do this through eliminating the ego. So even in Islam, which in its exoteric form strictly denies any femininity in divinity, teaches an esoteric doctrine which is known and practiced secretly by the Sufis. Therefore, people who say that God is only masculine are really half atheist, because they reject the creative maternal feminine principle of divinity in themselves.
We have Isis above. We have Miriam, Mary, holding the Christ child. We have Athena, great matron and defender of the solar Greek heroes. And we have Durga, slayer of demons within Hinduism. These images represent a few of the infinite forms of our Divine Mother Kundalini, because She takes on any form to teach us something practical in ourselves. Every religion and culture has expressed that principle in different artwork, paintings, statues, architecture, and forms.
But why make these points? Why do we draw upon so many correlations in religion? We study all the mythologies and religions of the world out of love for Divine Mother. She is our own Being. She is the root of our most divine expression. She is the mediator for us between hell and heaven, the inferior worlds and the superior states of consciousness. She is the one responsible for elevating us out of suffering.
Athena rescued Odysseus in the great poem of Homer. The Virgin Mary raised the Christ child so that he could perform his mission. And Durga brought balance to humanity, restored the kingdoms of the Gods when slaying the buffalo demon within the Hindu mythologies. And Isis restores the dead Osiris, the divine principle the Father in us, to bring back together his parts, which were quartered and drawn by the demons Seth. These are beautiful symbols about how the Divine Mother integrates the psyche, how she liberates us and performs religion, reunion.
We have to learn to work with our Divine Mother, instant by instant, moment by moment. There is no progress without love for our Divine Mother, because She is the one who gives us strength, who gives us courage to face ourselves, to self-observe, and to not run away from what we see. She is compassion for all beings, even demons or people we do not like. She is virtue and all the most elevated qualities of the Soul and our Being.
She is the superior aspect of us, and sadly, despite this fact, many of us do not know Her or recognize Her presence. The reality is that we forget who She is whenever we identify with anger, with pride, with lust, gluttony, laziness, greed, envy, the ego. We have to learn to restrain the mind, as we are emphasizing again and again, because when we restrain our mind with intelligence, with remorse, with comprehension, our Divine Mother is present with us. We are remembering Her because She is perfection.
She is profound equanimity—deepens serenity—the resilience of virtue. She is virtuous action. She can only work through us when we establish an altar for Her in our heart.
So examine your heart. What do you find inside there? Observe it. Look at yourself. Not with physical eyes, but with the sense of imagination, of perception. What do you see? Do you see love of humanity there? Do you see selflessness? Do you see conscious love for one's spouse, for one's family, for one's enemies? Or are we filled with hatred, with wrath, with violence, with despair?
Many Gnostics write to us asking, “How do I experience my Divine Mother?” as if she is far away. The reality is that She is, to quote the Qur’an, “closer to you than your jugular vein” (50:16). She is within our psyche, but we do not recognize Her presence if we are not looking, if we are not awake, if we are not perceptive about what is going on externally and internally.
Some people think that to experience the Divine Mother is only through an astral experience, in some tremendous samadhi in the clouds. There is a reality to this. But more importantly, the Divine Mother appears to us in dreams, in different forms, to teach us something about our life, about our physical behavior. For an example of this, I will relate my own experience.
Very recently my wife and I went traveling out of the city of Chicago to go hiking. We wanted to get away from people and this situation with COVID-19. And we realized that we would have less exposure going out into nature than being in the city, so we arranged to travel a couple hours outside of Chicago, and in our trip we were driving to a Starbucks. There was a huge line of cars waiting to go to the drive-through, and I was driving and at that moment I had cut off a person who was in line, who was angry at me. And he said some things which were not pleasant.
That morning before we left our home, I had an astral experience in which I was driving my car in the dark. It was 4 a.m. in the astral plane and I was driving along a major road in the city of Chicago. Suddenly I stopped, intuitively, in the middle of the street, because there were no cars present, and I saw my physical mother in the dream approach the driver's side window and with a lot of love, she gestured for me to step out of the car and to let her take the wheel. I did. I went into the passenger seat, and then she drove the car and that was the end of the dream.
I knew when I woke up physically that this was something prophetic. Something would happen in relation with my Divine Mother. So physically, when we are in the Starbucks line and the person I cut off was angry and spoke negatively towards me, I suddenly felt egos of anger, self-esteem, pride and anger and violence emerge from my psyche. And I was really surprised, because I have been observing myself and I never knew that I had these defects in this situation. So my wife who was in the passenger side of the car said, “Let me take the wheel because I can see that this is getting dangerous for you.” So I got out of the car physically. She took the wheel and I sat in the passenger seat and started to breathe deeply, and pray to my Divine Mother. I was begging Her, “Please help me to comprehend this rage that is emerging in my psyche and is threatening to take over!”
I breathed very profoundly, inhaling, with all my capacity in my lungs, holding the breath for 10 seconds and exhaling for 10 seconds, and just introspecting in me, asking my Divine Mother “Help me to have serenity, to understand the culprits in my mind!” And suddenly, I gained comprehension, and I realized and remembered the dream I had that morning. My Divine Mother figuratively was driving my car, which is my three brains. By relaxing and praying, going into my mind, going into my heart, I was able to relax and let my Divine Mother take control of my psychological car. After my meditation, I comprehended a lot. I understood those defects that emerged, which I later prayed for annihilation.
This is a very beautiful teaching, very simple. I know we like to think of having experiences with our Divine Mother in the highest degrees of initiation, the highest sephiroth or spheres of the Tree of Life, but in reality, she comes down to us. She teaches us how to live so that we do not commit insanities, because I was really angry. I was really surprised by how angry I was and so I was begging my Being to help me control this animal and she gave me strength.
But of course, remembrance of our Divine Mother is a learned skill. We have to work very hard. We have to recite mantras. We have to breathe deeply. We have to do pranayamas, transmutation, energy exercises, whether in our mind or out loud, so we can feel Her presence; so we can recognize Her. We do so by observing from our pineal gland and our heart.
The pineal gland is the seat of perception within our brain. It is where our Essence sees from its energetic and conscious seat. It is the focal point of perception. We have to self-observe our three brains, looking into our intellect, our emotions, and our motor brain through this perspective, in a spiritual conscious way. But we must not only observe to see and gather data about the ego in the three brains, but we have to remember the presence of our Divine Mother within our pineal gland, within our heart: the seat of our soul. We also experience intuition, prescience, presentiment, premonitions in the heart: the altar and temple of the inner goddess Kundalini.
In the example I provided, I was observing from my pineal gland into my three brains to understand the thoughts, the feelings, and the will of anger, of self-esteem, of pride, of wrath. Because each ego has three brains. It has its own ways of thinking, feeling, and doing. I was looking at that in myself and praying, “Help me to separate from this Divine Mother! Help me to comprehend so You can eliminate!” And I immediately, intuitively felt Her presence: a beautiful quality of serenity, of strength.
She is a tremendous force. She does not use exertion of any kind. Instead, She opens the jaws of the beast with perfect equanimity, and equanimity is the most profound strength. So we have to feel Her in our mind and our heart. How can a child forget its mother? In the same way, we have to recognize Her presence, Her identity in us again and again. She is the voice of conscience. She is the voice of right action, such as in the experience I provided. I knew the right thing to do, but my mind was really trying to destroy my life, and I fought with my mind, and I would not have been able to relax if I did not have Her, my Divine Mother—and also, the Divine Mother of my wife, who expressed in that moment and saved me, helped me to rectify the situation.
So let your Divine Mother drive your car. Let her drive your soul, your Being—even if it means that you need to recollect yourself—whether you need to breathe deeply, do mantras, do prayer, walk out in nature. Take time to develop that stability of mind, to deepen your serenity. Because that is how you connect with Her, not through agitation, not through exertion, but through comprehension.
The Divine Mother and the Tree of Life
As we explained, the Tree of Life is a map of the consciousness. It is a map of the Being. From the most elevated spheres or סְפִירוֹת sephiroth, the plural Hebrew term for “emanations,” to the most dense and material at the bottom.
This is a distinct and clear map for meditation and our internal experiences, which can clarify our understanding of where we are at in our work and where we must go.
The sephiroth also reflect different expressions of the Divine Mother.
So as I stated, the Divine Mother is universal. She is formless. She is an energy, and yet She can manifest within the different spheres or sephiroth in order to help us. And Samael Aun Weor, the founder of the modern Gnostic tradition, provided five distinct unfoldments or expressions of Devi Kundalini that we need to understand and which we can relate to the Tree of Life.
At the top of the tree, above Kether, the Father, the Crown, you have the Absolute, which in Hebrew is אין Ain, אין סוף Ain Soph, אין סוף אוֹר Ain Soph Aur: the Nothing, the Limitless, and the Limitless Light.
In the Absolute, in Ain Soph, the Divine Mother is the Unmanifested Prakriti.
When the Divine Mother unfolds and expresses within the universe, within creation, we find that she manifests as Binah, intelligence, the Holy Spirit. She is the chaste Diana, Isis in Egypt, Tonantzin amongst the Aztecs, Maria, Miriam, Mary in Christianity, or better said, the mantra RAM-IO, a profound Mantra to invoke our Divine Mother Binah, intelligence. So these sephiroth are different qualities of consciousness. They are different modalities and expression of the divine.
We also have something very important in relation to the death of the ego, which can relate to the sphere of Geburah, Justice, the severity of God. This is the Divine Mother Death. The Divine Mother Death relates to the justice of the Being, who punishes the ego and annihilates it. She is represented as the terrible Hecate amongst the Greeks, Persephone, Coatlicue, Queen of the infernos and death, the terror of love and law. She is the terror of the ego and the love of divine law, of order, of equilibrium, of karma. So in our former lectures on Karma, we explained how the divine hierarchies are managed by divine beings, with intelligence, with love. Knowing that law and loving that law is how we gain balance, and the Divine Mother Death removes the impurities so that we can be balanced, harmonious beings, integrated beings.
We also have the special individual Mother Nature relating to Malkuth, the physical body, who is the originator and architect, the creator of our physical organism. Our body is an amalgamation of many elements. Mother Nature relates to our body as well as our environment and our body is dependent upon Mother Nature outside, but our internal Divine Mother Nature relates to our physicality, our body, which we need to sanctify.
And lastly, the Elemental Enchantress to whom we owe every vital impulse, every instinct, relating to Yesod, the sexual creative energy, the foundation of our spirituality
Let us explain each aspect of the Divine Mother in more depth.
The Unmanifested Prakriti (Ain Soph)
The Unmanifested Prakriti, the Ain Soph, is the nothing, the limitless. Prakriti signifies nature. Mula in Sanskrit indicates “root,” as in the “root of something,” such as phenomena, consciousness, experiences.
We find mula in our root chakra, Muladhara, which signifies the “root place,” the root chakra. We use the term Mulaprakriti to refer to the Ain Soph, the abstract absolute space, the root nature of our consciousness, which is cosmic and eternal, a profound form of space. The Divine Mother has no form, but that energy takes on form within the astral plane in order to teach us, the Essence, important things.
Samael Aun Weor also refers to the Divine Mother Prakriti as the Unmanifested Kundalini. This is understandable when we comprehend how the Divine Mother above and the heavenly cosmic space, the Mulaprakriti, is reflected in our Muladhara Chakra. So that cosmic space, that force, that energy, when it manifests into the universe, it becomes the Tree of Life, the different sephiroth, becoming more dense and material as it descends into different unfoldments or dimensions.
The Ain Soph is beyond any universe. It is within the abstract space, the cosmic consciousness, the selflessness of perfect Seity. The Divine Mother above, Mulaprakriti, is the same energy that descends and becomes the serpent in our Muladhara Chakra.
Even Ricard Wagner in his Ring Cycle [The Ring of the Nibelungen] which is an Opera tetralogy, depicts the Goddess Urda, the mysterious Ain Soph, or Devi Kundalini, with the same musical motif, the theme song, as the sword Nothung: the weapon of the great solar hero Sigmund, which is the Essence, the soul, who wields the Kundalini, the sword Nothung, in order to battle his enemy, Hunding, a symbol of the ego.
Nothung, no-tung, reminds us of “nothing,” the Nothing, the space, the Abstract Absolute Space: Ain Soph. And we have explained in other lectures and courses that the Ain Soph is a star, a supra atomic point, the synthesis of our real Being. It is a light that shines within that space with perfection. It is known as the Glorian, the origin of universes. So this Mulaprakriti, is the womb of the Nothing, which is not understandable to the intellect, but is comprehended through experience.
It is the origin of worlds, suns, galaxies, the infinites. All cosmic units are sustained, are born, are gestated, and they are destroyed and absorbed again throughout the great cosmic rhythms of activity and repose, known in Hinduism as Mahamanvantaras and Mahapralayas. These are “great” cosmic days and nights, respectively (for Maha signifies “great”): periods when universes emerged from the Ain Soph, and when it is time, those universes return back to the Nothing, to enter a period of absorption and repose.
This is the significance of many Qur’anic verses. "You came from Him and unto Him you shall return." Even the Arabic name Allah hides many mysteries. The syllable “Al” means “the,” the indefinite article. And “La” can mean “No,” negation. Allah traditionally represents or translates as “The God,” but literally is “The No,” the Nothing—that which is not related to anything in existence, because it is unmanifested. This is why in Islam there are no statues or figures representing Allah, because you cannot anthropomorphize space. You cannot characterize the divine feminine in Her most abstract reality.
The Unmanifested Divine Mother never enters the universe without taking form, so that we can comprehend and receive insight in our work. The universe emerges from her universality. She is absolute, cosmic, perfect. Her center is everywhere and Her periphery, Her circumference, is nowhere. She is the source that we aspire to. She is perfect liberty, a state of being that is so vast and expansive that it terrifies the ego.
And so “the Nothing,” “the No,” the Unmanifested Divine Mother is the complete negation of our self, because in that selflessness, one becomes the universe, the stars, the planets, the gods. It is cosmic, absolute, eternal. She is the starry heavens or Egyptian Nut in that respective mythology, who shelters the heroes and the gods, those masters of meditation who have perfected themselves.
Involution: The Descent of Divine Force
In the universe, when the light of divinity manifests and expresses, that unitary light of the Ain Soph, descends and particularizes, individualizes. The top trinity of the Tree of Life relates to the trinitarian unfoldment: an expression of the Being in the most rarefied and subtle levels. Our unique consciousness, our divine Being, is a perfect unity. Yet to create life, She expresses, or that light expresses as three principles, since the law of three is how everything is created.
These are forces, qualities, principles, archetypes. They are blueprints of any universe. They are not three people that constitute one anthropomorphic God. These three creative forces are known as Father, the Son, and the Holy Spirit in Christianity. Every religion reflects these principles but in different ways. It is one light that can express as three, so as to gestate worlds and human beings.
So going back to that description of the principles of sex, man is the affirming, positive force; woman is negating, receptive force. And together they provoke and promote the synthesis, reconciliation, which is the birth of the solar Christic consciousness.
That synthesis is בִּינָה Binah, the intelligence of God in Hebrew. So our particular, individual Divine Mother is the intelligence of divinity, because She is the synthesis of all universal wisdom, which governs creation in every level. She is the spouse of Shiva in Hinduism, known as Shakti. Or, Brahma and Sarasvati in Hinduism—or to define its equivalent in the Bible, you have Abraham and Sarah. Brahma-Abraham and Sarasvati-Sarah in the Bible. These are all symbols that reflect truths that we need to experience.
The reality is that in accordance with Gnostic Kabbalah, Binah is dual, because Binah is reflective of masculine and feminine principles. Because remember that when you have affirmation and negation, masculine-feminine, positive-negative, you produce the synthesis. And in the terms of having a child, the synthesis of a husband and wife, the child reflects the qualities and characteristics of its parents. So you find both principles there, but of course, manifested as a boy or a girl. But it takes the qualities of both male-female, father-mother, in order to create something beyond itself.
Binah, the synthesis is dual. It is masculine-feminine, Father-Mother. In Hebrew, it is known as אב Abba and אם אלהים Aima Elohim in Hebrew. The sacred name of God, of Binah, is יהוה אלהים Jehovah Elohim. אלהים Elohim is a synthetic word. אל El in Hebrew is God. אלה Eloah in Hebrew is Goddess. ים Iod-Mem or the letters “-im” is a masculine plural ending. אלהים Elohim truly signifies “Gods and Goddesses.”
Our particular, individual Divine Mother is Diana, the huntress, as we see in this image.
She is the Virgin Mary, Miriam or Mar-IO or Ram-IO, which is a powerful mantra, as I stated, of working with the divine feminine. מרים Miriam in Hebrew means to raise. She is the wife of the masculine aspect of the Holy Spirit, because the trinity is Father, Son, Holy Spirit—three forces as one light. We can receive profound instruction from our own intelligence, the Divine Mother in Binah. She takes on forms within the astral plane to teach us like in the example I provided.
The Divine Mother Death (Geburah)
But let us also talk about the Divine Mother Death relating to Geburah, the justice and severity of God.
This aspect of the Divine Mother is perhaps the most important. It is referenced constantly throughout the writings of Samael Aun Weor. Divine Mother Death is responsible for annihilating the ego. She is Kali, as we see here. She dances upon those couples who know how to harness the sexual fire of alchemy. Meaning: man and wife use their sexual energy, conserve it, and direct it towards the death of desire to liberate the soul.
So of course, this image is terrifying. She has a necklace of many heads, representative of all the egos she has slain in the initiate whom she stands upon. She is the power of the serpent Kundalini, which you find coiled around the left arm of the man whom she has conquered. Of course, that symbol relates to the left pillar of the Tree of Life or the serpent Ida, the energetic feminine current that rises from our sexual gonad up to our head, which is the contrast of pingala, the solar electric sexual serpent that rises from the other gonad to the brain within the vital body.
The Divine Mother Death, despite her fearsome appearance, should not be feared. She is the liberator of our soul. She pulverizes the ego. She extracts the Essence through successive profound comprehensions. So She only decapitates those ego we have fully comprehended in our meditations. If we are single, we can pray to her using the mantra KRIM, prolonged such as this:
We imagine those defects we have comprehended and that She decapitates them, impales them, disintegrates the egos we wish to remove. If we are married, we can have more force by which to annihilate those egos. But if we are single, we can still work with the Divine Mother Death.
So this is very beautiful topic because Kali, the Divine Mother Death, is the power of sex, that which creates the soul and destroys the ego. She is the slayer of demons. She is Athena, who in the Greek myth of The Odyssey helps Odysseus return home in order to battle the many suitors who have tried to take his wife Penelope. In the Greek myth, Odysseus invented the Trojan horse during the Trojan War, conquered the city, and when trying to return home, he was lost for 20 years. And so, many men thought he was dead and tried to marry his wife, who remained faithful to him: a symbol of the soul waiting for the reunion of Odysseus, the solar man, the initiate.
When he returns home finally, he finds that his whole island has been ransacked by suitors—all these figures and people trying to marry his wife and eat off his land. But Athena warns him saying, “You must disguise yourself and discover your enemies. You must find out who is your friend and who is your foe.” And so she disguised him with magic as a beggar that he, in this form, went around trying to investigate these people. Finally, in a great battle scene at the end, he reveals himself and with the help of Athena, with the help of Kali, kills all of those infidels.
This is not a literal history. It is a symbol of working against the ego. And so Odysseus conquered and returned to his home, but only with the help of the Divine Mother Death. So She is very important in the work and we could talk about more of the practices involved in working with this force, this liberatory energy.
Divine Mother Nature (Malkuth)
We have the Divine Mother Nature who is the creator, sustainer, and maintainer of our physicality. Divine Mother Nature helps us in jinn science, in magic, in theurgy, in the act of placing our physical body into the fourth dimension. This is jinn science.
She is the lever, Divine Mother Nature, or fulcrum of Archimedes who said, "Give me a lever of support and I will move the universe." So, jinn science, unlike astral projection, is when you, in a sleepy state, meditate upon your Divine Mother Nature, the originator of your physical body, so that she can take you in your physical body into the internal planes. So rather than leaving your body behind, you enter the fourth dimension, traveling in hyperspace.
This is the significance of many myths in different world traditions where monks, priests, prophets, masters, were seen flying, traveling through the air, passing through walls, appearing and disappearing, levitating. Every world tradition and religion teaches these symbols or these truths, which are not in fact a symbol, but how through tremendous discipline and work with the Divine Mother Nature, one could conquer the fourth dimension, enter those states.
The most memorable of them all that comes to mind, to my memory is the Prophet Muhammad, who was meditating at the stone of Kaaba, Mecca, in which he fell asleep and was taken with his physical body upon a mystical creature called Al-Buraq, which had the form or body of a donkey, the wings of a great bird, the tail of a peacock, and the face of a woman.
If you are familiar with the Egyptian sphinx, with the paws of a lion, the hooves of a bull, the wings of an eagle, and the face of a man, or a woman better said, you find that the Egyptian sphinx is paralleled in the ascension of Prophet Muhammad. And that is a symbol of Divine Mother Nature. She is the one who organizes the elements in our psyche and in our body. The fire of our heart, our emotions; the air of our thoughts; the waters of our sexuality; and the earth of our body.
This is a feat that we can accomplish in ourselves if we work with jinn science. And we have practices that we are going to relate in some resources we have available online.
Elemental Enchantress (Yesod)
We have the Elemental Enchantress relating to Yesod, our vital energies. She is known as the Eemental Instinctual Female Magi. She is our Divine Mother that works with Yesod. We can invoke Her and work with Her to perform sexual magic, which is alchemy, which is tantra, transmutation.
Samael Aun Weor mentioned in The Three Mountains how he saw his Elemental Enchantress in the form of a pygmy, the form of a fairy: a beautiful elemental soul. So all the elements have soul, including minerals, plants, animals, and the Divine Elemental Enchantress, our Divine Mother. This aspect of our Divine Mother works with the creatures of nature and She is the sexual force. She aids us in becoming elemental in nature: purified, simple. She also helps us to enter back into Eden. עֵדֶן Eden is a Hebrew word that means “bliss.” It is the state of the soul that we lost when we created desire, by disobeying the commandments of our Being.
This female magi helps us return to Eden, which we do so through alchemy, sexual knowledge, transmutation. She helps us with different forms of magic such as ceremonial magic, relating to the astral body, Hod on the Tree of Life, the emotions. She also helps us with elemental magic relating to Netzach, the mind, the souls of plants. And She helps us with sexual magic, Yesod.
Magic is the ability of the consciousness to exert will upon nature, to influence it. It doesn't mean that we pull rabbits out of hats. It means that we control all of the components of our psyche.
The elementals of nature, in relating to the plant kingdom, never left Eden. Those souls that enter the animal kingdom eventually lose Eden in themselves because of desire, the animal method of procreation. This is why in Gnosis we work with plants. We work with plant magic. We command the souls of plants to vibrate with our level of being and to elevate ourselves, but also to help humanity, because every plant in nature is a mechanism that can reflect divine force. All plants have their purposes. This is very well known in different forms of medicine: Ayurveda, holistic forms of treatments. But in Gnosis, we study plant magic, because it is extremely effective for influencing humanity in a conscious and beneficial way.
I invite you to reflect upon some of the resources we have available in order to learn to work with our Divine Mother. Pretty much all the books of Samael Aun Weor teach us how to work with Devi Kundalini. You can learn about jinn science, especially in The Yellow Book. But alchemy is covered extensively in The Perfect Matrimony, The Mystery of the Golden Flower.
At this point in time, I would like to invite you to ask questions.
Questions and Answers
Question: If we have had experiences when our Divine Mother will not see us in the astral plane, does that mean that we have too much lust?
Instructor: I think that might depend on the person, but in my experience when my Divine Mother has not been able to find me it is because I am too asleep. I had an experience, also a long time ago, in which my Divine Mother approached me with a radar in her hand, and She said with a lot of concern, pointing towards the screen, “I can't find you!” So usually in radar, you see a green line that goes around the circumference, the radius spins like a wheel, and there is a little blip that will appear when you find some kind of naval ship or aircraft or whatever. So my Divine Mother was showing me this symbol and saying, “I can't find you” because I wasn't being awake enough.
So obviously it could be in relation to lust, because obviously any ego puts us to sleep. But most especially if we give in to lust, desire, fornication. It could mean that we are very asleep, because we waste the energies that are going to awaken us.
Question: Is the word Devi relating to the word divine?
Instructor: Yes, there is that their connotation. Devi also relates to deva, goddess, such as the devas of nature, the great elemental queens who govern the plant kingdoms, all those divine intelligences of the physical and internal worlds.
Question: Is the Innermost, inner Being, both the Divine Mother and the Divine Father?
Instructor: In Kabbalah, strictly speaking, the Innermost, our Being, is the Divine Father, known as חֶסֶד Chesed in Hebrew. Chesed is the seventh sephirah from the bottom to the middle of the diagram. Chesed means “Mercy” and he is the spirit, the immortal spark of divinity in us. The Innermost is a child of the Divine Mother, Binah, the Holy Spirit. So in very intuitive logic, we can say that Osiris and Isis in Egyptian mythology represent Father-Mother within Binah, masculine-feminine, and their synthesis or child is Horus—Horus, the light, because in Hebrew אוֺר Aur means “light.” Horus is the gold of the spirit, because even in spanish, oros means “gold.” So the Spirit, Chesed, emerges from Binah, the Holy Spirit.
Question: Is it possible that our Divine Mother is guiding us, but we are unaware of it?
Instructor: Absolutely! I would say in reality that, in our work, She is with us all the time, but we just don't see Her. We are not aware of Her because we are not paying attention. The way that you figure that out is by awakening in meditation and also learning to remember that presence in yourself, moment by moment. Obviously astral experiences can help us to have more clarity, because then we recognize the same intuitive principle or feeling. That premonition we have in dreams is the exact reflection of our daily life. That is something that gives us faith. We start to see more and more that our Divine Mother is really with us all the time, but we are just stubborn. We don't recognize Her presence because we don't pay attention. In the example I provided of my Divine Mother getting in my car, you know, I didn't even realize what was happening, even when physically I got out of my car and got into the passenger seat. And hen immediately afterward, I understood the symbolism of that experience, and the same quality that I had in the dream related to what I was going through in that ordeal physically. That gave me a lot of inspiration, a lot of joy, even when my mind was terrible. So She is with us all the time, but we have to learn to recognize Her.
Question: Can you please elaborate on this prayer? “Be thou O Hadit, my secret, the Gnostic mystery of my Being, the central point of my connection, my heart itself, and bloom on my fertile lips made Verb!” Also, what is the significance and the best time to use this prayer?
Instructor: So who is Hadit? Hadit in Egyptian mythology can relate to the Holy Spirit, who is our “secret,” the thread, the intelligent intuitive guidance of our conscience, “the Gnostic mystery of our Being,” who is infinitely profound and “the central point of our connection.” So remember that when you are self-remembering and self-observing, you have to remember the connection of your spirit within your pineal gland and your heart. Self-remembrance is a thread that you have to hold on to. It is the thread of Ariadne in the Greek mysteries, when I believe Theseus went into the labyrinth to fight the Minotaur, and it was a vast labyrinth in the caves of that underground kingdom, so that he could find his way back because the thread would point to him where he came from. That central thread or point is our Divine Mother, because we have to remember the thread of our experiences: the continuity of our self-remembrance, our mindfulness, the state of self-remembrance and being moment by moment.
That is our heart. It is what gives us life, following our intuition, not our intellect, but our heart. In that way She can bloom our lips made fertile, made verb. To be fertile in lips is to be transmuting your sexual energy. Our speech is empowered by the sexual creative force, and She manifests in our words when we are intuitive, when we reflect on Her qualities in our daily life moment by moment. We can use this prayer anytime we meditate. It is especially wonderful in sexual alchemy when you remember the presence of your Divine Mother, when you approach the forge in which the Kundalini is tempered and awakened.
Question: When we take a spouse, are we unifying the divine and masculine energies in a way that affects or breaks the heart of the Divine Mother, when we realize that we are not in the right marriage? Are we affecting these divine forces?
Instructor: Obviously, adultery is a very painful thing, but also, being that we are asleep, we do make mistakes. Anytime we mix sexual energy with people of the opposite sex, we adulterate our consciousness and we weaken our conscience. So knowing who your partner should be or whom you should be with, the thing to remember is that we have to make good choices, to not get in those situations, to not jump into relationships without prudence, without testing our grounds.
But also, the thing to remember is that if one is in a committed relationship and one feels that doubt, that pain, or that sentiment or feeling that one is in a wrong relationship, one should really meditate profoundly, because any type of sexual connection is very serious, is very profound. It creates a type of signature in the astral plane, a type of marriage of forces which we can't ignore, which is eternal. I would say, anytime we disobey our Divine Mother, especially in sex, yes, we make Her suffer a lot. We have made our Divine Mother suffer tremendously by having so many partners and not waiting for the one person to work with in accordance with our karma or with the law. So that is a very delicate thing to discriminate and understand and it is always going to be very personal. While I can't give you a thorough answer in terms of who is the right partner for you, obviously, that is something you have to spend a lot of time reflecting on. So yes, we do affect our divine forces when we enter a sexual relationship without love, because love is what regenerates the soul, not lust.
Question: Why is Ram-IO such an important mantra? Especially in relation with masculine and feminine energies?
Instructor: Mary in Hebrew is Miriam. You spell Mary backwards, you have RAM-IO. RAM or the RAM, is a symbol of Christ: the sexual creative fire that anoints the initiates, which particularizes and develops the pure unity of the soul. Mar or mer in French means “sea,” the sea of IO, or the ram of IO, the child of the Divine Mother. RAM-IO is an important Mantra because it works with Christ, the solar energies, and with our waters. It transmutes, we could say, or invokes very high forces in us, because mar or mer is the sea from which the solar gods emerge. And IO, if you studied Greek mythology, has many representations as a beautiful feminine figure, whom I believe Zeus pursued out of desire and love. Many kabbalistic symbols there, which you can study on our websites, but in synthesis RAM-IO is important because it is a seed mantra: IO, that works with the Divine Mother.
Question: You said that our Divine Mother can manifest in other ways besides in our dreams. Does this mean that she can take form in other people from time to time when facing ordeals? Can you elaborate on that?
Instructor: The answer is yes. Samael Aun Weor mentioned many times and asks this question: How many times has your Divine Mother appeared unto you, O disciple, without you even knowing it, even physically? In the example I provided where I was in the car at Starbucks, my wife was expressing her Divine Mother and even my Divine Mother too, because She is universal, in order to guide me and say, “Let me take the wheel.” My Divine Mother and the Divine Mother of my wife was acting physically, so she became the vehicle of expression of that, so that I could face the ordeal and pass it, to comprehend it. She can take form in other people and manifests anywhere, everywhere, at any time, because she is universal. She is space, but she can appear and manifest in any human being that is either prepared or has enough space to reflect that principle.
Question: Is there any prayer to the Divine Mother that you prefer during sexual magic?
Instructor: Well, that is obviously going to be personal to each one of us. Obviously if you are practicing in alchemy, you and your partner—or if your spouse is not into Gnosis—that is something that you will have to gauge in yourself; but obviously, if both partners are practicing in alchemy, they should work and could work with other mantras that help with different functions, such as Kandil Bandil Rrrrr: the mantra to awaken the Kundalini. Or, IAO to transmute the sexual energy.
Or to annihilate the ego, Krim, to invoke the Divine Mother Death. So I invite you to experiment if you are married. Try the different mantras to see what helps you most at a given time, because different mantras have different purposes.
Question: Please discuss the origin of the reference to Mother Nature. And what is your perspective on why certain religions dismiss the significance of the Divine Mother and or cast blame like the Adam and Eve story?
Instructor: So, Mother Nature is the originator of our body. Even the word in Latin, mater, meaning mother, is the matter of our body. So the spirit, the divine masculine, impregnates matter in order to give birth to Christ; the pure virgin matter or mother who represents the body that is purified through transmutation, so as to give birth to a perfect soul, the Christ, the Son of Man. So these are symbols that represent different degrees and steps in the path of initiation, which you can read about in the course The Path of Initiation on gnosticteachings.org, but also what you can study in our course on Chicago Gnosis called The Secret Path of Initiation.
As for why religions dismiss the significance of the Divine Mother, it is because religions degenerate with time. And those who are in power were men. Therefore, those men decided to make religion reflect their tastes. So that is why many beautiful traditions, which are very rich and profound and even feminist, in a sense that the divine feminine is respected, those aspects of those traditions were gutted out, because it did not, or better said, it was a basis of interpretation for persecuting and discriminating against women, which is sad. But when you know Kabbalah, you don't get confused, and do not let any type of patriarchal narrative or dogmatic patriarchy influence our readings.
Question: Could you elaborate on the Kali Ma? Is this an aspect of Kali?
Instructor: Kali Ma, or better said Kali, is the goddess of death. And Kali is dual. In heaven above She is the Divine Mother Death who eliminates desire, the ego. But if we fornicate, if we adulterate, if we expel the creative energies, then that force of Kali produces the death the soul through Kali Ma, the queen of the infernos. She becomes the tail of the demons, the inverted serpent Kundabuffer.
So there are two ways to die: through initiation or through the second death. The ego must be eliminated either way. But if you wish to acquire development in our spirit, we work with the Divine Mother Death in the positive sense, removing the ego here and now in meditation, through alchemy, so that we can ascend the Tree of Life. But those people who don't want to eliminate the ego on their own, let themselves be swallowed by nature, meaning by hell, so that they are recycled and disintegrated by the devolving serpent Kali Ma, the inverted aspect of the Divine Mother Death in hell.
Question: What can we do to be good children to our Divine Mother? How do we take care of Her?
Instructor: We are a good child when we perform the three factors with fidelity. Comprehend the ego, eliminate it, act virtuously, and serve humanity. That is how we earn graces from our Divine Mother Kundalini, and we take care of Her when we are chaste. If we are not saving our sexual energy, we are abusing the Divine Mother, committing a crime. So take care of Her by conserving your sexual energy, transmuting it through many beautiful exercises such as pranayama, runes, sacred rites of rejuvenation, meditation. Take care of Her by working on your mind, eliminating desire.
Question: Is our personal Divine Mother or Father working in collaboration with other people's Divine Mothers and Fathers in order to put us in the situations we need for a development?
Instructor: The answer is yes. Obviously divinity is at a level that is omniscient. All of the divine beings of the Absolute in the Tree of Life, those who have already done the work in past lives, obviously those monads are developed and know how to work in an intelligent manner. But our Divine Father and Divine Mother, even at a level of a beginner, works with the law, works with karma, negotiates karma for us and works with other solar divinities in order to help us. So all of that is determined with intelligence, because Binah is the intelligence of all the divinities in the universe. So that universal intelligence is pervasive, is cosmic. So, that wisdom is universal, not particular, within in one person only, but is manifested in many masters.
Question: I have had experiences with my Divine Mother in lucid dreams. I have also had experiences in this three-dimensional world that reminded me of my Divine Mother. Can our personal Divine Mother work through others or precipitate in the three-dimensional world, or is this a different aspect of the Divine Mother?
Instructor: So yes, the Divine Mother, our individual Being, Binah, can work through other people. Like in that example of being in the car at Starbucks, my wife, like in the dream I had that morning, said “Let me take the wheel.” So my Divine Mother and her Divine Mother were working together to help me get out of a mess, to help me not make a mistake. So I am deeply indebted to my Being. And the Divine Mother can manifest physically in a material form. But that is usually performed through certain exercises of invocation and high magic which you can read about in Esoteric Medicine and Practical Magic.
Question: Do these personal Divine Parents have their Divine Mother and Father?
Instructor: We can say that the Tree of Life describes the different hierarchies of being. Our inner Father is Chesed, the spirit, the Innermost In Kabbalah. His Divine Father and Mother is Binah, the Holy Spirit. And so, whether or not Binah has a father and mother, we could say in a very profound sense, yes, because the trinity of the top of the Kabbalistic Tree of Life emanates from the Ain Soph. Samael Aun Weor even mentions that the Ain Soph is Father and Mother, in profound synthesis. So there are levels of hierarchy of light, which is why the Qur’an states in Surah Al-Nur, "Light upon light!” Levels of Being—different unfoldments of one perfection.
Question: Can you speak about the secret path of the heart? How can someone who is highly intellectual begin to open their heart? Is it essential to return to childhood trauma? As a man, I find it difficult to cry sometimes and show emotion. What can I do to heal? Is crying necessary? I am often encouraged to by my loved ones. What are your thoughts?
Instructor: The secret path of the heart unfolds through sincerity. Usually with our intellect, we like to justify or repress our psychological state, to not look at the reality and the facts even if it is very traumatic. We know from counseling and trauma that early childhood trauma has an energetic impact, conditions the psyche. And because it is so painful to look at that event, the mind defends itself and represses or hides that experience within the subconsciousness. And I would say yes, in reality, to understand trauma and overcome it, one has to cry, because there is a tension in the psyche that is so painful and so enmeshed that it manipulates all of our actions in our conscious mind, usually without our awareness. But in order to really confront our defects and those traumas, we have to really be willing to break apart, whether it is from remorse, or whether from comprehension, because Samael Aun Weor mentions that in the work of the death of the ego and the work upon trauma, if we really understand our defects in depth, we will cry, because it is painful.
So it's necessary. We have a course on Chicago Gnosis that is going to elaborate more and more upon how to work practically with trauma. It is called Spiritual and Mental Health. We have one lecture up there already where you can learn from some professional as well as spiritual advice, about how to work practically with facing these types of conditions and the ways to heal. So there are many practices that explain how to do that.
Question: If we have an experience in nature particularly with animals, which aspect of the Divine Mother is that? Nature or Enchantress, or both?
Instructor: I would say both, because animals belong to nature, but really, animal nature is defined by instinct: the Elemental Enchantress. So it is important not to think of the Divine Mother as separate from these different aspects. They are really expressions and unfoldments of one light, our divine feminine nature. So there are different principles that manifest in different ways in accordance with the sephiroth and the internal bodies, but all of it interrelates and connects with each other.
Question: Are there specific practices or mantras that coincide with each vice? If so, can you list one routine for each one?
Instructor: I wouldn't say that we have separate mantras or practices necessarily for different defects. Really the best practice to comprehend and eliminate our vices is retrospection meditation. But there are exercises that help to gain enough stability and concentration and serenity by which to work effectively in retrospection. For example, if your heart is afflicted with anger, it is good to work with the mantra O, to saturate the heart with positive force. Or if we are afflicted with lust, we can transmit our sexual energy so that we have enough control and stability by which to approach lust in our mind. So I wouldn't say there's a practice for each of the seven vices, we could say, but you do find throughout the literature of Samael Aun Weor different practices to help treat anger. For example, like I related about the Starbucks experience: I was doing deep breathing to control my anger. That is something that the master gives in the book Introduction to Gnosis: the lessons he provides there, so that you can let anger subside so that you can work on the mind, which is what I was doing in that experience.
Question: If we experience the ordeal of Direne and failed, will this mistake cause our Divine Mother and Father to renounce us for the rest of this lifetime?
Instructor: That really depends. That depends upon the magnitude of the fault. How much energy is invested in lust. Obviously, if one fails the ordeal of Direne and commits adultery, obviously, there is going to be a lot to repair, if that can be repaired at all, in terms of a relational standpoint with one's spouse. Because if divinity asks you to work with one partner and we betray our spouse, obviously, there is going to be a lot of karma involved that it is going to be more difficult to unfold. Whether or not that will be forgiven is something particular to each case, because karma is very intricate and particular to each person. That is something that only your Divine Mother and Divine Father could show you from experience.
Question: I have had many experiences in my time on this path, often times when the experiences begin, my mind truly struggles to understand, how it is possible, or whether I am worthy to experience these things? What could be done to help this?
Instructor: Well, the solution is: reflect on your heart and your sincerity. Sincerity is the virtue that opens the door to experience. When we truly repent of our errors, not because we want to have samadhis or experiences out of craving and desire, but because we want to change our behavior, when we change our ethical behavior and conduct, we start to see results in our daily life. That is when we become worthy to receive very high initiations or experiences. It is something that has to be earned.
Now all of us without exception feel despair at times, where we feel the pain and realization that we are so afflicted with ego that we don't know what to do. And this is a trial and trauma of the soul, a great drama or path of difficulty every one of us has to face. All of us have our own cross to bear, but the reality is that there is forgiveness in the law and it is possible. But we have to really earn it, and that means suffering a lot to the extreme, if necessary. Because when we go through pain and hardship, and feel that this work may be beyond our reach, and we realize that if we don't change, that we are going to suffer more, then we work regardless of the result. We do it because of love, without attachment to the fruit of our deeds. It is when you act in this way, without expectation, and practice in this way without expectation, that is when we really start to receive help internally. We gain experiences. So it is possible.
Personally, from my past lives, I do not deserve to be helped. I have committed terrible crimes, and I remember them with lucidity. So it is painful, and I have had to really weep a lot and pray for my Divine Mother to help, because without Her we are lost. But it is precisely at that breaking point in which she enters as light, and we have to be willing to receive that intelligence, primarily by facing extreme hardship. We face and overcome defeatism by meditating on those egos that complain that say, “I can't do this work. I am not good enough. I'm not worthy.” Your Divine Mother knows best, so rely on Her judgment, not on doubt. Doubt is one thing. Despair and morbidity is one thing, but remorse is something else. So all doors are closed to the unworthy except the door of repentance, and we show repentance by our deeds, our actions.
Question: Can you speak about how to use the rune Yr and how that works with our Divine Mother when working in sexual alchemy?
Instructor: So the rune Yr is the opposite of the rune Man, and if you are familiar with the hippie symbol of peace, it is the rune Yr. The rune Man is upright and Man is a representation of the masculine sexual force. So when you join those two runes together, Yr and Man, you form the rune Hagal, and Hagal is a swastika, the cross in motion. And that cross in motion works profoundly when we are married, working in alchemy.
So, about different prayers you can do, mantras associated with the rune Yr. I believe you mentioned some of them: "Terrifying king of the sea, thou who has the keys of the floodgates of heaven and who does, can find the subterranean waters within the cavern of the earth. " There are some beautiful prayers that relate to different teachings, but in simple forms, you work with the rune Yr and Man together when you are working in alchemy, because man and woman together form the six pointed star, the cross in motion. We do it by considering the sexual force and circulating it through mantra.
Question: How is the mantra KRIM used for help with breaking down food? Does this transmute the sexual energy from the food?
Instructor: The mantra KRIM is the force of destruction. It breaks down elements to extract the synthesis. So in the same way that you break down food when you masticate, eat the food and break down the material so that you can extract its nutrients, the mantra KRIM also helps us to annihilate the ego. So it takes the sexual power and directs it towards the annihilation of the self.
Question: Hey, good evening. I wanted to ask you about that experience that you told us about at the Starbucks. And I understand like how you said, that you became aware of your anger, but I was kind of wondering, if you could or would share how or explain a little bit about how for you specifically, you had some comprehension? Because, a lot of times I am aware of a lot of things in myself, but I don't comprehend them and I don't understand, kind of, what it is to comprehend them. But I wish I could give you an example right now of what I mean, but I just was wondering if you could explain a little bit about how that felt to you, like to comprehend that moment?
Instructor: Great question. Comprehension is a spark. It is really a profound state of being in which we say, “Aha!” in the sense, like, “I finally see something I never saw before!” It is alert novelty. Comprehension is a type of energy that is like a lightning bolt. It shocks the consciousness, not in a detrimental way, but in an elevating way. When we comprehend an ego, we are liberated in the moment, because we see how that fault operates and conditions us. When you comprehend an ego, you are extracting the essence trapped in it, and then through prayer, the Divine Mother can eliminate it.
So in the example I gave you about being at Starbucks, what happened was that when my wife took the car, the wheel, when I got in the passenger seat, I suddenly understood in an instant, with a great shock, that I am going through exactly what I dreamed about this morning. And it was a really brilliant moment of lucidity, of clarity, and inspiration, because when we comprehend our dreams and how they relate to physical life, you feel inspired. So while I was struggling against my own mind to control it, I realized that I was being helped in this ordeal. And in that way, I felt enough peace and serenity to continue working on my mind in that instant because, you know, I knew that my Divine Mother was with me.
That is an understanding and a confidence you develop through alert novelty: being aware of the instant, but also paying attention to your dreams and reflecting on their meaning. And sometimes, the comprehension emerges without thinking about it. You do not plan it or expect it. It just suddenly comes to you when your mind is clear, when you are observing. When your imaginative screen of awareness, your intellect is at peace, you can reflect the insight in your superior intellectual center. It just comes to you. But we have to be receptive as an intellect and active as a consciousness as we explained in our former lecture, if that makes sense.
Question: Yeah, so comprehension doesn't necessarily mean that you understand why you are doing what you are doing. It's just more that you kind of are just very conscious of the moment and the choices and the ability to take control again or something like that? Or to make different choices? You know what I mean?
Instructor: Yes, there are levels of comprehension. So in that moment, I understood that I needed to get into the passenger seat and to meditate right there, so that I can go deeper and understand those egos that acted. So I knew in the moment that I had to continue being serene and then, when I was really concentrated, I understood four egos that I needed to eliminate. So, light upon light, level upon level, if that answers your question.
Audience: Yes. Thank you.
Instructor: You're welcome.
Question: Thank you for the lecture. I was wondering about... So I am looking at Deuteronomy 11. This is the part where Moses is recalling, asking the Israelites to recall everything that has happened as they go into the land of Canaan or into the new lands, and this happens many times. I am just going to use one verse. This happens many times throughout this whole section. “You must love the Lord your God and always obey his Commandments, decrees, regulations, and requirements to create regulations and commands.” When “you mentioned his requirements,” is this an interpretation of the Bible where “his” has been... that's not what the Hebrew meant, or is this referring to Chesed, which is a masculine aspect? Because of many “He” and “His” in this section.
Instructor: Yeah. I am not entirely familiar about the Hebrew in that passage, but if you go into the actual Hebrew transliteration, you will find more answers. You know, this is the value of knowing Kabbalah, so that when you look at the original Hebrew script, you can interpret what names of God are being used. So obviously, אל El in Hebrew is Chesed, the spirit, and there are degrees of expression of divinity, which are mapped out by the different Hebrew sacred names of God, which we study in our courses of Kabbalah. So if you are familiar with that you can go through those verses and see what name of God is being used. So every time you see God mentioned in English, you should look towards the original language to see what sacred name of divinity is really being referenced here, to get more clarity. If that make sense.
Audience: Here in a paragraph it's like "He" is mentioned like five, six times. In actuality this could be five different references that go beyond just the word "He."
Instructor: Yeah, that is why we have to know what the Hebrew is telling us, because that original script is going to give us the most depth of understanding. So you have to really meditate and judge what you are reading from the original.
Audience: Okay. Thank you.
Instructor: You're welcome.
This is a transcription of an audio lecture from Gnostic Psychology, a course originally given live at the Gnostic Academy of Chicago:
Today, we are going to discuss the nature of consciousness, the nature of mind as it is explained within the gnostic doctrine, as well as its relation to the famous solar bodies of esotericism. We are going to elaborate on how mind, or consciousness, is related to the vehicles of the soul.
The solar bodies are well mentioned throughout the literature of Theosophy. And we are going to address the nature of the solar bodies in relation to the path, which is the path of the Self-realization of the Being and the complete development of the human being.
This path and the solar bodies are well explained within the Christian, Buddhist, Sufi doctrine, through all the world religions. As we are going to elaborate today, Master Jesus of Nazareth, Master Aberamentho, explains the nature of the solar bodies, in detail, in his gospel.
We also have in this image, Padmasambhava, who is known as the Second Buddha. He originally brought Tantrism to Tibet. Now he is recognized by having documented The Tibetan Book of the Dead. He taught the nature of Dzogchen, which means the Great Perfection.
So, we have here, in this image, Padmasambhava with his consort, the force of the vehicle of Tantra. Sexual union is how we create the soul. Let us remember that Master Jesus never taught that we have soul. He said: "With patience will possess ye your souls” (Luke 21:19). The soul or the solar bodies are vehicles through which God can manifest and express. These are only created precisely through tantra: pure, pristine, chaste sexual connection or union, and the transformation of one's vital principles.
When we talk about the solar bodies, we also need to talk about the nature of mind, because there are many misconceptions in spiritual circles between the consciousness and the solar bodies. We emphasize that the solar bodies are merely vehicles that can transmit light, in the same manner that a lightbulb transmits light.
The bulb is the vehicle. The light is Christ. So, in the path of Self-realization, we need to create the solar vehicles. We need to become solar beings, pure souls that can transmit the light of Christ, without blemish. This path has been taught in all the religions. And we have a saying by Padmasambhava about he nature of this path.
“Dzogchen is the secret unexcelled cycle of the supreme vehicle of tantra, the true essence of the definitive meaning, the short path for attaining buddhahood in one life.” —Padmasambhava
When we talk about the solar bodies, we emphasize there are many steps in the process of Self-realization. There are many who think that when creating the solar bodies, one is done. But that is a mistaken concept. Because the solar vehicles are merely a footstep in order to enter into the higher stages of initiation.
So, again we have a description of the solar bodies in relation with the Egyptian mysteries. In this image, we have the Tree of Life, kabbalah. On the right, we have the Tree of Life transposed on an egyptian god, Ptah, which is where we get the word Patar, Father. So, this father is our Inner Christ, our Inner Lord. And notice that his body is made of gold. Gold is the symbol of Christ, the light of the Being, the light of our real identity or Innermost God.
Solar bodies are created intentionally. Human beings do not possess them by nature. And that is why we discussed elsewhere in the lectures; we find that the only way to create the soul is by revolution. Not against other people, but ourselves. The requirements are very specific.
We typically possess what we call lunar vehicles, which we are going to explain in relation to the Christian Gospels. But speaking in general about the solar bodies, we are referring to the kabbalah, the Tree of Life.
Here, we have in the bottom Malkuth, which means “Kingdom” in Hebrew. This is our physical body, which we receive as a gift of nature by the procreation of our parents. Above it, we have Yesod, which is the vital body. And our vital body is the origin of all our chemical, metabolic, catabolic processes—reproduction. It is our energy and vitality.
Our physical body would not be able to exist without Yesod, our “Foundation.” After creating the Ssolar bodies like Ptah, Patar, the Father, as it is represented in gold, we can reach the Father—if we want to work with Yesod, our foundation, our vital forces, specifically our sexual energy, which, as we elaborate in the scripture, is the foundation of all genuine spiritual Self-realization.
Above that we have Hod, which means “Glory.” This is our emotional body, our astral vehicle. That is what we commonly have when we go into the astral plane when we dream.
What we typically possess is not a legitimate astral body, but a lunar phantom known as kama rupa, meaning “desire body.” This in relation to the theosophical teachings, as well as the Hindu scriptures.
In the right, we have Netzach, which means “Victory.” This is typically referred by theosophists as the mental body. But we know from esotericism that we do not possess a solar mental body, but manas or lunar mind. Sometimes, we say kama manas. Kama means “desire” and manas, “mind.”
So, our mind is animal, in desire and nature, as evidenced by the fact when we observe our psychology from moment to moment. We are constantly afflicted by negative thoughts and discursive elements which keep the consciousness enslaved.
Above that, in the middle of the Tree of Life, we have Tiphereth, which means
“Beauty” in Hebrew. This is our willpower. We call this human soul, which is not developed in us. As Jesus taught:
“With patience will possess ye your souls.” —Luke 21:19
We have to develop Tiphereth into a fully illuminated human being. But Tiphereth, as it is, is merely our willpower, which is typically channeled through our mind and desire, mind and emotions, which are subjective in nature.
We do not possess yet what is the called a solar casual body, a solar vehicle that only knows how to express the will of Christ. And which all the great initiates have developed.
So, in emphasis to this point, we explain that we are not yet human beings. Because the human being is made to the image of Elohim, God. Or better said, “gods and goddesses.” When we refer to the human being, we refer to the Hum (Sanskrit for) the breath, the wind, the spirit and man, manas, mind. So, the real human being is man or mind, not exclusively of the male sex, that is united with Hum, spirit.
Our image of Ptah represents a human being with his bodies of gold that are only created with alchemy, the science of perfect matrimony.
Above that, we have in the left, Geburah, which means “Justice,” severity, in the kabbalah. We call this our consciousness, divine soul.
To the right, we have Chesed, which means “Mercy,” our Innermost God, our inner Being.
Now, notice above we have the trinity, which is known as Christ: Kether, the Father; Chokmah, the Son; Binah, the Holy Spirit.
Understand that the top three sephirah [Hebrew for “emanations,” spheres, “jewels”] are Christ. The trinity is Christ.
Chesed and Geburah, the Innermost and divine soul, are God within us. It is our inner Lord. God never enters into degeneration, meaning: God has not fallen. His human soul, Tiphereth can obey God or fall down into the abyss, Gehenna mentioned in the scriptures.
The problem is this: the willpower obeys the inferior quaternary, the inferior four bodies, which are elementally, lunar vehicles in most of us. Because in order to create the solar vehicles, one needs to work in alchemy, in a matrimony.
Speaking about the lunar bodies, what we typically possess, if we examine them in the internal planes, they are of a phantasmic nature. They are of a ghost-like appearance. They are not substantial.
Question: The four lower bodies, those are the lunar bodies, the four lower ones?
Instructor: In most of us.
What we need to accomplish in alchemy is to create the solar vehicles, which are represented by the Tree of Life. But for most individuals who are not human beings yet, but intellectual animals, souls with intellect, our mind, emotions, vitality, as well as our physicality, are vehicles of the ego. We do not yet have the conduit, which are the solar bodies, in order to reflect the light of God and return it back into its source.
Question: So you’re saying our willpower over the ego at this stage?
Instructor: Our will typically follows our mind or emotions, which are the expressions of the ego.
Question: So if you’re able to astral project and stay conscious in the astral plane, that doesn’t necessarily mean that you created that solar body, right?
Instructor: It does not necessarily mean that, but, at the same time, individuals that did practice alchemy in the past are basically recapitulating their work.
So, some individuals who do already have those bodies, tend to have experiences as a grace of God, to bring those souls back to the path. But just because one has experiences in the internal worlds, that does not mean that one has the solar bodies yet. The way to verify that is to learn to astral travel, to communicate with our God.
For most of us, we do not have those vehicles. And Samael Aun Weor stated solar bodies are a luxury which can only be created through the work alchemy. It is Master Jesus that taught us we typically have what we call the lunar bodies.
The importance of creating the solar bodies in order to express Christ is emphasized in the scripture—in Matthew 22:1-3 and verses 8-14, where we have the parable of the wedding garment. The wedding garment are the solar bodies, which can only be created in a matrimony.
“And Jesus answered and spoke unto them again by parables, and said:
“The kingdom of heaven is like unto a certain king, which made a marriage for his son.
“And sent forth his servants to call them that were bidden to the wedding: and they would not come...
“...Then saith he to his servants: The wedding is ready, but they which were bidden were not worthy.
“Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
“So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
“And when the king came in to see the guests, he saw there a man which had not on a wedding garment.
“And he saith unto him: Friend, how camest thou in hither not having a wedding garment? And he was speechless.
“Then said the king to his servants: Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
“For many are called and few are chosen.” ―Matthew 22:1-3, 8-14
In order to enter into the kingdom of heaven, we need to create the solar bodies. Because without those vehicles of Christ, we cannot resonate with the divine laws.
Christ needs a vehicle in order to express himself. And the way He does that is through the soul, the solar vehicles. So, with our lunar bodies we cannot enter into heaven.
However, I will emphasize, even creating the solar bodies is the first step. It is not the end. We need to be born again, which fanatic Christians of these times associate with doctrine or belief. They raise their hands and say: "I believe in Jesus and I am saved." And they say, “Well, you are born again.” That is not the case.
To be born again is a sexual problem. We need to use the sexual force in a matrimony. For as emphasized in this gospel: the wedding garment is the result of a marriage. Therefore, individuals who seek to enter heaven through abstinence, or as renunciates, or by rejecting sex, walk the path of error. Because Christ taught us that to be born again is to work in a matrimony, with the sexual power and to use it for Christ.
For as Jesus taught us in the book of John, Chapter 3, verses 3-8, when he talked to Nicodemus:
“Jesus answered and said unto him: Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
“Nicodemus saith unto him: How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born?
“Jesus answered: Verily, verily, I say unto thee. Except a man be born of water and Spirit, he cannot enter into the Kingdom of God.
“That which is born of flesh is flesh; and that which is born of Spirit is Spirit.
“Marvel not that I said unto thee. Ye must born again.
“The wind bloweth where it listeth, and thou hearest the sound thereof, and canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” ―John 3:3-8
So, we have in this graphic Jesus talking to Nicodemus, where he explains that which is born of flesh, meaning through the animal orgasm, is flesh, physical children. But that which is born of the spirit, through the sexual act, that is conserved and controlled, is spirit.
So, birth is, whether physical or spiritual, the result of working with the sexual power in a matrimony. There is no other way. Master Aberamentho taught this.
Alchemy, Chakras, and Kundalini in the Psalms
We talked about the pneuma, the spirit like the wind, which we are going to elaborate further in relation to the bodies themselves, how to create them. When working with the spirit, we work with the sexual force known as the Holy Spirit, which we mention as Binah in Kabbalah.
In this image, we have an illuminated spinal medulla and the seven chakras. These chakras awaken when the power of the Divine Mother, known as Kundalini, awakens from the coccyx and ascends up the spine into the brain.
When that fire awakens in the matrimony, it ascends slowly in accordance to the merits of the heart, never by one’s own whim, but by the intelligence and power of the Divine Mother. She is the one who, as the Weaver in Arcanum 24 in the Eternal Tarot of Alchemy and Kabbalah, weaves clothes for the soul to inhabit.
She is the one in this card who spins the wheel. She elaborates the soul, so that the consciousness can be dressed. When she awakens in the coccyx and ascends up the spine, She awakens all the faculties, the seven chakras. That is a divine fire that you can see in this image. And, when we rise the fire within the different spinal medullas within our lower bodies within the Tree of Life, we create the solar bodies.
As we illustrate, Kundalini is the sexual force. The seminal energy is the power that gives life or can produce death, if we abuse it. For it is stated many times in the scriptures of the Old Testament, we find one reference in the sons of David, in the Psalms.
“The trees of יהוה Iod-Havah are full of sap; the cedars of Lebanon, which he hath planted; where the birds make their nests: as for the stork, the fir trees are her house.” ―Psalm 104:16-17
So, that is why this sap that the Bible talks about is the semen. The sap is the semen of plants. And we know that semen, physically, in man or woman, is the condensation of blood. So, that sap that fills the cedar tree is precisely our sexual matter, seminal fluids, whether in man or woman, because semen does not only apply to man, but to woman as well.
And the cedar tree relates to this process of creating the solar bodies. The cedar tree represents our spine. And the angels that govern the cedar family can aid us if we practice sexual magic. Even the word Lebanon teaches us a great mystery. Samael Aun Weor explains in Igneous Rose:
“In the word Lebanon (Spanish: Líbano), we find the IAO that permits the angels of the cedars of the forest to open the door of the spinal medulla when we practice Sexual Magic. IAO is the mantra of Sexual Magic.” ―Samael Aun Weor, Igneous Rose
IAO in Latin means Ignis, Aqua, Origo; fire, air, spirit; or fire, water, spirit. And Samael explains this is the mantra of sexual magic to create the solar bodies. First, it is the wind of the spirit working with the fire of sex in order to generate the pneuma, the wind, the breath of spirit, which is the essence of the practice of tantra.
So, Lebanon in the Old Testament refers to the science of IAO. This secret mantra is considered the holiest of all mantras amongst the great temples of mysteries. And we know from the writings of Samael Aun Weor that when this sacred name was pronounced in ancient times, they would pound the drums so that the profane outside would not hear the name of this mantra, because it is exceptionally powerful.
IAO relates in Hebrew to י Iod, ה Hei, ו Vav. And IAO or י Iod, ה Hei, ו Vav is יהוה Iod-Havah, Jehovah. When we work with the sap of our bodies, we practice alchemy and raise those forces upwards, the Kundalini, so that it illuminates the chakras and gives birth to the soul.
Solomon and Sacred Sexuality
To elaborate this point of our sexual nature, of the creation of the soul, we have the following teaching by Solomon, who is in synthesis a great solar man. He was a great king recognized for his kingdom of gold, meaning: he was self-realized. He was a great master.
He taught in Song of Songs the sexual nature of the spiritual union with God. And it is precisely through sex that solar bodies are created. And what will be relevant in this passage is that we examine this image of Shiva-Shakti, which is the Holy Spirit. Shiva is the Father or Abba Elohim with the Divine Mother Shakti, Aima Elohim. These are the two polarities of the Holy Spirit, which is masculine and feminine.
This is represented in the scripture of the Song of Songs by Solomon. He talks about his wife, who is his sister, which if we interpret it literally, is absurd. Because the fact this great master was practicing incest would be a crime. Instead, these are principles.
Just as Adam and Eve, in the garden, united sexually, they represent man and woman, or brother and sister. They are principles. They are not literal figures. So, Solomon and his wife, his sister can represent Shiva-Shakti, because the same power is male and female. And when we talk about Shiva, we need to talk about Shakti. And when we talk about Shakti, we need to talk about Shiva. Because the Holy Spirit is dual, both powers, male and female.
Question: In Indian philosophy, one of them is the creator and the other is a destroyer.
Instructor: Shiva-Shakti is the power of God that can create the soul or damn the soul, if that energy is expelled through the orgasm. That is our original sin.
And so is represented in this scripture, we will explain how scientific chastity, purity in sex, is precisely which leads to the development of the soul.
As Solomon states:
“Thou art all fair my love; there is no spot in thee (meaning that you are completely chaste with no impurity in you, my Shakti, the sexual force).
“Come with me from לבנון Lebanon, my spouse, with me from לבנון Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountain of the leopards.” ―Song of Songs 4:7-8
What’s interesting with Shiva is that he is typically portrayed sitting on a leopard's skin or a lion's skin, meaning he has conquered animal desire. So, when he talked about being elevated in the mountains, that is the symbol of having looked the path of initiation and that one has conquered desire, like Solomon did.
“Thou hast ravished my heart (which in Hebrew is לֵבָב lebab, similar to לבנון Lebanon, as we are going to explain), my sister, my spouse; thou hast ravished my heart with one of thine eyes (which in Hebrew is עיניים Ayneen), with one chain of my neck.
So, he talks about the heart as לֵבָב lebab and mentions right next the city of לבנון Lebanon. There is a profound relationship there.
We know that in transmutation, we bring the energies inward and upward to our brain, and into our heart. לֵבָב Lebab, as in לבנון Lebanon, is heart. The last part of Lebanon is נ Nun [or ן Nun Sophit, final Nun], which in Aramaic means “fish.” נ Nun is sperm, literally, because our sperm and ovum swim within the waters of sexuality.
Lebanon represents those who practice chastity. As Samael Aun Weor mentions, Lebanon or Líbano is IAO. In order to really dwell in that divine city, one has to transmute the נ Nun, the sperm or the ovum through the spinal column into the brain, and then into the heart, לֵבָב lebab. That is the meaning of Lebanon.
Question: You mentioned נ Nun again. Could you give the description where you mentioned fish?
Instructor: "Nun” in Aramaic means “fish,” and refers to sperm and ovum. The letter N [the Hebrew נ Nun] hides the meaning of the sexual principles.
Now, Solomon says: "Thou hast ravished my heart with one of thine eyes (Ayin)."
“How fair is thy love, my sister, my spouse! How much better is thy love than wine! And the smell of thine ointments than all spices.” ―Song of Songs 4:9-10
The word for smell is ריח reyach. ריח Reyach relates, in Hebrew, to רוח ruach, which is spirit. In the book of Genesis, the spirit hovers over the face of the waters, the אלוהים רוח Ruach Elohim.
Genesis is a work of alchemy. So, by working in a matrimony, the spirit hovers on the waters of sexuality and creates the heavens in the seven days of genesis, which explains the teachings of the solar bodies in depth.
It would take many lectures to explain each component, but here, we are speaking more generally.
And the "smell of thine ointments”—the word “ointments in Hebrew is שמן shemen, which is where we get the word “semen.”
“And the smell of thine ointments,” the רוח ruach of thine ointments, the רוח ruach of thy semen, the spirit of thy semen, is more voluptuous, “delightful than all spices,” meaning: all the common and terrestrial pleasures we typically experience—because the sexual act is the ultimate consubstantiation of love between man and woman, and Christ.
When we talk about the spirit, or the ריח reyach, the smell, which is really רוח ruach, “the spirit of thine ointments,” it talks about, how through alchemy, by being sexually connected and controlling the breath, inhaling profoundly the energy, conserving it, transforming it, bringing it up in the spine, and later into the heart—that is how we enter in the kingdom of Lebanon. I mentioned נ Nun is the sperm and ovum, the sexual matter, and לֵבָב lebab, the heart. He continues:
“Thy lips, O my spouse, drop as the honeycomb: honey and milk are under my tongue...” ―Song of Songs 4:11
That is honey, which was originally pollen. Through work, the bee transforms that into sweetness. This is the symbol of the soul. Because through the impurity of our daily life, we work on ourselves and transform that garbage into honey, through alchemy, into sweetness of the spirit. And that is ultimately achieved when one is working in a matrimony.
“…and the ריח reyach, the smell of my garments is like the smell of Lebanon.” ―Song of Songs 4:11
So, what are these garments? It is the solar bodies. Here, it is very explicit. The solar bodies are created trough sex. There is no other way. “The smell of thy garments, the ruach of thy garments, is the smell of Lebanon,” meaning heaven. Those initiates who entered the Heavenly Jerusalem, into the Kingdom of God, which is Lebanon or Jerusalem.
Lastly, Solomon states:
“A garden inclosed is my sister, my spouse, a spring shut up, a fountain sealed.” ―Song of Songs 4:12
So, the Hebrew word for fountain is מַעיָן ma'yan. And, if we look at this graphic, we have the word מַעיָן ma’yan, which is Mem, Ayin, Iod, Nun.
Notice, we previously talked about Solomon, ravished with one the eyes of his sister, his spouse. The word מַעיָן ma’yan is the same word as eye, עין ayin. It just has the letter M in front of them. So, instead of עין ayin, it spells מַעיָן ma’yan. That is fountain.
So, these are the fountains of life that Jesus mentions, which will never allow you be thirsty again. As explained in the parable of the woman at the well, when the woman asks: "Give me the water that springs up to everlasting life." And Jesus says: "Go call thy husband." Meaning that if you want to know how to find the water, work with your husband, because in the matrimony is where the fountain is produced.
These waters of life are precisely the sexual energy. And sexual energy has a profound relationship with our perception, as evidenced in Hebrew: עין ayin, eye; עיניים ayinim, eyes. מַעיָן Ma’yan is the same word, but with מ mem; and מ mem is water.
So, in order to have spiritual perception, we need to work with our water. That means we need to be married in order to begin this process. In order to enter the higher stages of initiation, we need to work with the waters, represented by Mary, מרים Miriam, the Divine Mother. And עין ayin is an eye. [Remember that “The light of the body is the eye: if therefore thine eye be single (pure), thy whole body shall be full of light. But if thine eye be evil (impure, lustful), thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! —Matthew 6:22-23]
So, he says very clearly: "A garden enclosed is my sister. A spring shut up. A fountain sealed." So, we will have the energy of sex, but we need to be sealed hermetically with this force. We must never expel it. It is very well known in tantra, from the teachings of the Dalai Lama. He even explicitly states:
“Sexual energy should never be let out.” ―The 14th Dalai Lama
And this fountain should never be spilled, meaning one should never reach the orgasm, because if we lose that fountain, we cannot assuage our thirst for the kingdom of heaven.
Question: But only in procreation—you would have to. That would be the exception, right?
Instructor: In the past humanities, procreation was accomplished without the orgasm.
Comment: But still, it was a fall.
Instructor: There was never loss of the seminal fluid, but one sperm would be emitted in order to enter the womb of the wife. So, in the past, human beings procreated without orgasm and they had children which were pure.
Question: Is that possible today?
Instructor: Yes. What matters is that we follow the will of our Being, so that he can guide us as when to practice in the appropriate astrological hour, so those forces are conducive for producing a child without pain. It is mentioned in The Yellow Book, specifically.
Question: So, you are saying that if a couple procreated without spelling the semen, the woman would give birth with no pain?
Instructor: Less pain, I would say. When following the divine laws, we avoid pain.
Comment: That’s tremendous pressure on the man, to get to the point that only one cell is emitted!
Instructor: The force that guides that is the Holy Spirit, the Divine Mother.
So, we need to be sealed. A fountain that is enclosed. We should never let the energy out. If we want to have children of a divine nature, of a pure nature, we must learn to practice according to the guidance of the Elohim. Because that energy, in a matrimony, should not be expelled. But according to the will of God, one sperm can leave the phallus in order to enter the ovum. But that is in accordance to the will of God [and therefore constitutes what original, esoteric Christianity denominated an “immaculate conception,” sexual generation without impurity, blemish, orgasm].
Comment: These are spiritually developed people! They will have to be very spiritually developed to do that…
Soma, Sexual Energy, and the Power of Shiva
Instructor: In this image, we have the picture of Shiva by an ocean. When explaining the nature of the fountain, the waters of life in Hindu language are Soma. In this image, we see Shiva drinking from an ocean that is being churned by a great battle between gods and demons, which results in the ocean being polluted and poisonous in order to extract Amrita, which is the nectar of the gods, the pure sexual energy. He drinks the poison, which I believe in the myth explains how he came with the blue pigment in his skin. He drinks this drink of Halāhala or Kalakootam. And this represents how the energies of sexuality have to be extracted from impurity. So, the impurity is the poison that is being generated in the battle with our own ego, our own lust.
Soma has a great relationship to the Christian scriptures. Soma or Amrita is the nectar of immortality. This is the substance, the seminal energy or seminal matter which can create the solar bodies.
We find different definitions of soma, “a secret drink of Hindu Gods through ancient Hindu religious texts.” It also refers to the “press of drinks made of juiced plants.” So, the significance of being pressed in order to extract the juice of a plant is very significant in relation to alchemy, because when a man unites with his wife, the organs press together and, therefore, if the breath is controlled, the juice can be extracted, sublimated, and elevated to the brain, and into the heart.
Soma also connotes the God Chandra, who relates to the moon. And we know that the moon relates to the vital forces of Yesod, which is the sexual energy.
Question: Which is in the etheric body?
Instructor: Yes. In Greek, soma signifies “body.” In order to create the solar bodies, we need to work with our own soma, our sexual energy.
Unfortunately, in modern times soma can also mean hallucinogenic substances, which we do not advocate in these teachings.
The Śvetāśvatara Upanishad and Sexual Yoga
So, as I elaborated in relation to soma, we have this image of the Christ crucified, which someone may find strange in the context of expressing the Hindu teachings. We find the symbol of the cross with the symbol of alchemy: the union of man and woman.
Christ, the force of God, is crucified whenever a man with an erect phallus enters the uterus of his wife. That forms the cross. The vehicle beam is the phallus. The horizontal beam is the uterus.
And we see in this image his crucifixion in which all the impurities of his psyche are annihilated. This is what the crucifixion of Christ represents. And notice how in his right side, he is pierced by the spear of Longinus, in which flows his blood. This ties to the scripture known as Śvetāśvatara Upanishad, Chapter 2 verse 6:
“Where the fire is rubbed, where the wind is checked, where the soma flows over, there the mind is born.” —Śvetāśvatara Upanishad 2:6
So, when a man and a woman are united in the cross, the fire is rubbed, as mentioned in the scripture. When a phallus unites with the uterus in holy matrimony, the fire is stimulated. And when the wind is checked, when the breath in the sexual act is controlled, the soma grows and develops. The sexual energy is activated and begins to flow inwards and upwards.
We have two ways of energy flowing in our body: we have centrifugal force when the energy goes from inside to outside, which is what we do not recommend. And then, we have the centripetal flow of forces, which is from outside in, which is the science of transmutation.
When the fire is rubbed in sexual union, and when the wind is checked, the spirit, the breath, ריח reyach, רוח Ruach. When the sSoma flows over, or rather, inside and upwards, then the mind is born, meaning: the Solar bodies can be created in this context.
When we talk about flow, we talk about tantra. Tantra means “flow, continuum.” That is an eastern term for the nature of this science.
The Four States of Consciousness
In relation to the solar bodies, we have to talk about mind. We make the distinction between the states of consciousness and the solar bodies of the Being. It is true that solar vehicles can grant us access to higher states of consciousness, but they do not determine a completely awakened state of being. There are many individuals with solar bodies, or could have developed these bodies in the past, and they are asleep. Or, even worse: many of them have fallen into the path of demons.
Do not think that once you have created the solar bodies one is saved. The consciousness needs to be developed further.
When we talk about the mind or consciousness, we need to talk about four states, which we are going to the Christian Gospels as given by Paul of Tarsus. We have four states of consciousness mentioned in Greek, by Plato.
Eikasia is the first state of consciousness and refers to a state of profound sleep, instinctual, animal desire, barbarism, war, violence. There is an instinctual state of being where there is no self-reflection or cognizance.
If we translate εἰκασία Eikasia directly into English, it means “imagination,” which is interesting about this is that, as Master Samael explains, Eikasia is darkness. And yet the translation means “imagination.” What this relates is the fact that, even though we are physically awake, and active, we perceive imagery, sensation, concepts, thoughts, we are in darkness, spiritually speaking. It is a type of perception, but is devoid of any spiritual understanding of the nature of the phenomena.
So, we have Πίστις Pistis, which means “belief.” This is the common state of consciousness of humanity. Pistis is belief, sometimes translated as faith. But here, we are referring to belief and faith in a conventional sense, devoid of any spiritual substance.
Many people have beliefs and concepts of the afterlife, about astral travel, the internal dimensions, the solar bodies, but they have no cognizance of these things. They believe in religion, but they do not practice the esoteric heart of religion.
Humanity tends to gravitate between Pistis and Eikasia: beliefs, fanaticism, and war.
We have a third state of consciousness, which we seek to develop, and which grants us the doorway to really enter initiation. This other state is διάνοια Dianoia. Dianoia, as Samael Aun Weor explains in The Perfect Matrimony, is revision of beliefs. The way we review our beliefs is by awakening consciousness. This is the state of awakened perception. And in order to really develop this state, we need to be, like Solomon told us, a fountain sealed, a מַעיָן ma’yan sealed. Because עין Ayin and מ Mem, perception developed though the waters of transmutation help to awaken us to the state of Dianoia.
Diá means “thoroughly, from side-to-side," which intensifies noiéō, "to use the mind," noús, "mind.” So, when we awaken our consciousness by working with our own fire, with our own fountain of life, we begin to change many concepts that we have about ourselves. This is to revise our beliefs about who we are, what we know, who we think we are, where we are going. Dianoia is the alert state of perception, the alert novelty.
But now, we have a fourth state of consciousness, which can only be fully developed and reached by working in alchemy. It is νοῦν Nous. Nous literally means mind.
Question: Excuse me, sir. Did you say something that relates to the left ventricle of the heart?
Instructor: There is an atom that relates to the Innermost, a spiritual power, a force relating to the left ventricle of our heart. So, Nous relates to that. The atom Nous is in our heart. And the state of Nous is illuminated perception. It is the consciousness, which is in union with the Innermost, that perceives as the Innermost, that is one with Christ.
Nous refers to heights of the Tree of Life. From Geburah, Chesed, and above. That is the spirit of the Inner Christ. Those heights can only really be developed, as Samael Aun Weor explains, by working in alchemy, because to develop the spirit is very arduous work related with transmutation, related with the perfection of the psyche.
We explain this in relation to the solar bodies because, in order to work in alchemy, we need to establish ourselves in Dianoia. We need to cease being asleep in Eikasia. We need to cease being hypnotized by our beliefs, our concepts, which is Pistis. To work in alchemy effectively, you must possess Dianoia to be awakening, to develop that state of alert perception through mediation, through self-observation.
As I mentioned, there are many who have solar bodies, but they forget this fact. They forget this work on the ego. And Nous is fully developed when we have no ego. This path of Nous is represented by the path of the spirit, Pneuma. Nous, our Innermost, relates to that Atom Nous which is connected to our spirit.
The Heavenly and Terrestrial Man of St. Paul
We have in this image, a teaching by a great master. His name is Hilarion IX. He was known as Paul of Tarsus. He was known as a great persecutor of Gnostics until he converted through a revolution in his experience.
Question: He was a tax collector?
Instructor: I do not know what he physically did as work, but what happened to him was very profound. He experienced Nous, an illuminated state of consciousness when he knew Christ directly. The Logos. The force of God. And therefore, he stopped persecuting the Gnostics physically.
Comment: In the Christian teachings, I think they claim when he was on his way to Damascus, and a lightning bolt hit him that the divine sent. “Paul, Paul, why have you hurt me, betrayed me, deny me,” I think. That was in the Christian teachings as I remember.
Instructor: And the lightning bolt represents the force of Christ which descends from the Trinity, at the top of the Tree of Life down to Malkuth. So, he was struck by an experience, which Christ reprimanded him to change. And, so, he gave a very beautiful doctrine on the nature of the solar bodies. The nature of Nous. The nature of perception.
He explained that the solar bodies are created through sex. But importantly, we need to awake, he says, to righteousness. Meaning to work in Dianoia. If we do not awaken consciousness through meditation and annihilate the ego, we cannot walk to Christ. In fact, we can make the solar bodies and attain development to a degree, but if we do not fully eradicate our own desires, then we will suffer. We will go down.
Question: That means you’re desireless for anything?
Instructor: Desire in terms of ego. Animal lust, pride, vanity. Not longing.
So, Paul of Tarsus taught [in 1 Corinthians 15:34-40; 42-43]:
“Awake to righteousness, and sin not; for some have not the knowledge of God (the esoteric doctrine): I speak this to your shame (to those who study, but do not practice).
“But some men will say: how are the dead raised up? And with what body do they come?
“Thou fool, that which thou sowest is not quickened, except it die (meaning: you want to create the solar bodies, but those vehicles cannot be fully perfected until you die in your ego).
“And that which thou sowest, thou sowest not the body that shall be, but bare grain, it may chance or wheat, or of some other grain.
“But God giveth a body as it hath pleased him, and to every seed in his own body (so, that is the seed, semen, the sexual force. And so this grain represents the wheat, which has represented Christ. As we have in the Holy Gnostic Unction, the bread and the wine of the Eucharist). ―1 Corinthians 15:34-38
Question: Does that correlate in the Greek mysteries to Ceres, or when they’re talking about grain?
Instructor: Yes, because the grain represents the seed of the sexual force that gives birth to the solar bodies.
Comment: I have to say, you go really well into details. There are so many things that are allegorical that the Gnostics, the way you teach it—for some reason, the others, whether it be the tarot schools, the fish coming up out of the waters, pulling it out through mercury, but they don’t, none of them go behind it like the way you do. I have to say that, I’m finding out things. I thought, “I know this, no!” So much is allegorical, but they do not explain the relationship.
Instructor: So he says, “Every seed to his own body.” Meaning: our body produces the semen. The seed that gives birth to our solar vehicles, which do not manifest fully in the beginning, but they are germinated slowly, in the same manner a child is born in the womb of his mother. Nine months. Nine relatesd to Yesod, the foundation, the sexual force.
He continues in relation to the solar vehicles:
“All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.” ―1 Corinthians 15:39
When he talks about the flesh of men, he means real human beings. Because a real human being has the solar bodies created. Those solar bodies define a real Hum-Man. Because the spirit [the Sanskrit Hum] can only incarnate when one has the solar bodies, and we fully eliminate the ego.
So, the flesh of beasts is really us. We have the flesh of beasts. Our family procreated in an ordinary manner, so to speak, and we are the result of fornication. We have the flesh of animals born through animal desire.
We also have the flesh of another fishes, meaning those initiates who know how to swim in the waters. Who control the waters. Who are beginning on the path develop the seminal energy.
And also we have the flesh of birds, meaning those initiates that know how to fly through the Tree of Life. That is one meaning we can derive from them. He continues:
“There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
“So is also the resurrection of the dead. It is sown in corruption; it is raised in incorruption.
“It is sown in dishonour; it is raised in glory; it is sown in weakness; it is raised in power...” ―1 Corinthians 15:40, 42-43
So, this topic of resurrection refers to one level, the creation of the solar bodies. One has died to a certain degree and resurrects at a spiritual level. That is the process of the Major Mysteries, of initiation.
The solar bodies are sown in corruption, meaning: our body is imperfect. We experience many illnesses and diseases because our bodies are degenerated with fornication. But the solar bodies are sown in corruption, because we practice alchemy with this body. And the solar bodies are raised in incorruption, meaning they are pure.
Just as the same matter in Buddhism, how the lotus flower floats above the muddy waters. That impurity is our mind. It is Eikasia. It is Pistis. However, the lotus is above that. It is pure. It rises above the impurity of the mind. “It is sown in weakness,” meaning we are weak in the beginning. But, when we practice alchemy, the solar bodies are raised in power, with tremendous force.
The Psychic and Spiritual Bodies
The teaching of the solar bodies also relates to Paul of Tarsus and his teaching on the Tree of Life. Here, we have the image of the Kabbalah again. Another way to look at this is in terms of three triangles, which Paul of Tarsus explain in relation to the bodies of the soul.
Within the triangle of the Logos, again as the Father, the Son, and the Holy Spirit: Kether, Chokmah, Binah.
Within the triangle of the spirit, the pneuma, which is Chesed, Geburah, Tiphereth.
Then we have the triangle of the psyche, which is Netzach, Hod, and Yesod. Malkuth is a fallen sephirah.
Question: Is that top triangle, the very apex at the top, that’s smaller?
Question: That’s Da’ath?
Instructor: Kether, Chokmah, Binah, the upper triangle is the Logos. The secret sephirah, Da’ath, does not have any image. No representation. It is the secret science of alchemy. So, Da’ath relates to the throat, which relates to the practice of alchemy, uniting sexually with our partner, the mantras we pronounce, “I… A… O…” in relation to sex; we are working with Daath, the Verb. That is how we create spiritually. When we connect sexually, we pronounce the mantras: IAO is the most sacred.
So, the triangle of the spirit is Chesed [pneuma], Geburah, Tiphereth. The bodies of the psyche relate to Netzach, Hod, Yesod, and Malkuth. Mind, emotions, vitality, and physicality.
Question: Kether is the Father?
Instructor: Kether is the Father.
Question: And Binah is the...
Instructor: The Holy Spirit.
Question: And Chokmah is the Son?
Instructor: Yes. And so, as we show the image of Shiva-Shakti that is also the Holy Spirit. Because Shiva-Shakti is male-female. Or, we say Jehovah Elohim in Hebrew. But that is digressing a little bit.
So, when talking about the solar bodies, we can refer to these triangles in relation to levels of spiritual development. Paul of Tarsus gives a very profound kabbalistic teaching, as he continues:
“It is sown a σῶμα ψυχικόν psychic-image body [Soma Psuchikón]; it is raised a σῶμα πνευματικόν spiritual-image body [Soma Pneumatikón]. There is a σῶμα ψυχικόν psychic-image body, and there is a σῶμα πνευματικόν spiritual-image body.” ―1 Corinthians 15:44-45
Soma means body. Psuchi relates to psyche. Ikón is image. So, we can translate it as psychic-image-body, to be literal.
People think that it usually say terrestrial body in the translations. That is not what the Greek taught us. By terrestrial, I mean relating to our lower personality, whether the terrestrial or they say the heavenly personality, the heavenly Being. So, Soma Psuchikón, the psychic-image-body, the body that bears the image of the psyche, relates to this triangle, as we showed: Netzach, Hod, Yesod, and Malkuth. This is the lower quaternary, which is what we are. So, Paul of Tarsus states:
“It is sown a σῶμα ψυχικόν psychic-image body [Soma Psuchikón]; it is raised a σῶμα πνευματικόν spiritual-image body [Soma Pneumatikón].” ―1 Corinthians 15:44
Soma is body, as I mentioned. Pneuma is spirit. They usually translate this as celestial body or spiritual body. Again, remember that soma is the sexual energy that gives birth, life to the bodies of the soul.
So in the beginning we create…
Question: Some would be Yesod?
Instructor: Soma relates to the vital force. It is the vital force. And, through this energy of the sex, we give birth to the bodies of the psyche, Soma Psuchikón.
In the later process of initiation, if we are destined to walk that path, we elaborate the Soma Pneumatikón, which is really the solar bodies when they are completed, when they are perfected.
In the beginning, we develop the psychic bodies, which, through intense alchemical transmutations, by destroying our desires, our ego, they become completely perfected and give birth to the bodies of the spirit.
So, first comes the soul. The sSpirit comes next. There are many initiates who forget this detail, like Nietzsche. He thought that all human beings have these vehicles, the psychic bodies, or even have spiritual bodies. But he ignored that these have to be developed through initiation.
Question: So soul is the reflection of the spirit, right?
Comment: I always get confused by…
Instructor: Yes. The spirit is God and the psyche is the consciousness. The Being is. The soul needs to be created. We do that through alchemy for working with our soma.
Question: So, soul and Being are two different things?
Instructor: Yes. The Being is God. And through this work, the spirit, Pneuma creates the psyche.
Question: So, spirit and Being are the same?
Instructor: Yes. We use different terms, interchangeable. The Being is the Pneuma, the spirit.
So, as Paul of Tarsus states:
“It is sown a σῶμα ψυχικόν psychic-image body; it is raised a σῶμα πνευματικόν spiritual-image body. There is a σῶμα ψυχικόν psychic-image body, and there is a σῶμα πνευματικόν spiritual-image body.
“And so it is written, The first man Adam was made a living ψυχή soul; the last Adam [was made] a quickening πνεῦμα spirit.” ―1 Corinthians 15:44-46
To elaborate, first, we create what we know as the terrestrial man. The human being is made through the creation of the solar bodies. Remember that the bodies are meant to project the image of the psyche and the Being.
First comes the psyche. We have to create the soul. Later, we develop the image of the spirit, which is a very long process.
“The first man is of the earth, earthy: the second man is the Lord from οὐρανός (Ouranos) heaven.” ―1 Corinthians 15:47
Notice that psyche is mind (Netzach), emotion (Hod), vitality (Yesod), and physicality (Malkuth).
We can also count Tiphereth. Tiphereth is psyche, human soul. The heavenly man is above, relating to Geburah (divine consciousness), which is the reflection of our own Innermost, our inner God, inner spirit.
Above that, is the triangle of the Logos, Christ. So, first, we need to the develop the image of the psyche trough alchemy. And then, if we follow the path of the Christ, if we incarnate the Christ, He takes us to the development of the higher sephiroth within us.
“As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
“And as we have borne the εἰκόνα image of the earthy, we shall also bear the εἰκόνα image of the heavenly.” –1 Corinthians 15:48-49
What is important to state is that, many Christians say they are “born again,” as if they had these bodies—“I believe in Jesus and now I am saved," whereas [the solar bodies] can only be created through alchemy.
You need a man and a woman [to create, to give birth]. They think they bear the image of the earthy. That is equal to saying that they have the bodies of the soul already developed.
Comment: I’ve been to summer service. They mean well, some of the preachers. Then again, they say, in the emotion of the moment, they place some music in the background. Yeah, because like Dion Fortune said that in that moment, they go to the emotions only, but cannot go above that. So, when they get out onto the street, sure, well enough… (we all have the same defects…) in the emotion of the moment—I’ve also seen that when I was in Georgia—they all really get emotional down there. Some of them have tambourines, the spirit…
Well, they may mean that! At that time, but then they slip back into everyday routines, defects… Maybe they’ve reduced a little, but they’re not reborn…
Instructor: So, they say “we will bear the image of the heavenly,” meaning they have not entered alchemy to develop the psyche first. First comes the soul and then we develop the spirit within.
The Manifestation and Contemplation Buddhas
So, continuing in relation to this topic about the heavenly man and the terrestrial man, we could refer to Buddhism, which teaches the same thing.
The solar bodies are what grant one the capacity to unite with God. But only with the condition the ego is fully eliminated.
In Buddhism, we have the Inner Being, which is the Buddha, which we call the Contemplation Buddha. These are just Buddhist terms for the same thing, as told by Paul of Tarsus. The heavenly man is the Contemplation Buddha, God.
Question: Who is Adam Kadmon?
Instructor: Adam Kadmon is the heavenly man, which we are discussing.
We also have the Manifestation Buddha, which is the psyche, the initiate who is developing his solar vehicles, and is walking the path to completely express the Being, the Contemplation Buddha.
So, this is just to emphasize this teaching is not only from Paul of Tarsus, about the solar bodies. But it relates even to Eastern doctrines. So, Samael Aun Weor states in Mental Representations:
“Much has been said of the Buddhas. There is no doubt that there are Contemplation Buddhas and Manifestation Buddhas. Manifestation Buddhas are creatures who dominated the mind, who destroyed the ego, who did not let negative emotions enter their hearts, who did not create mental effigies in their own mind nor in the minds of others. Let us remember Tsong Khapa who reincarnated in Tibet; he was the Buddha Gautama previously.
“The Buddha of Buddha Amitabha is another thing, his true divine prototype. Amitabha is the Contemplation Buddha [we can say the celestial man], and Gautama, we could say, is the Manifestation Buddha [the psyche, the soul that is manifesting the Being], the worldly Buddha or Bodhisattva [Bodhisattva means incarnation of light, an expression of Christ]. We cannot deny that Amitabha expressed himself brilliantly through Gautama. We cannot deny that later Amitabha sent Gautama (the Bodhisattva or worldly Buddha) directly to a new reincarnation. Then he expressed himself as Tsong Khapa.
“These are Contemplation Buddhas, they are masters of their mind, creatures who liberated themselves from the mind. [This is the Heavenly Man. This is God above]. The Lords worship the Great Buddha that we also know as the Logos and they pray to him.” ―Samael Aun Weor, Mental Representations
So, again. What is the Logos? It is the Christ. The Buddha that manifests is Tiphereth, the human will, the human soul. That is created after we have raised the fire in Malkuth, the Kundalini force through the spine, in Malkuth, to the brain.
Afterward, one must create the solar vital body through this process of alchemy. After that one, one must create the solar astral body. Once that one is created, the alchemist creates the solar mental body and possesses the solar body of will.
This is beautifully represented in the Wizard of Oz.
We find Dorothy, the consciousness [who needs to return home to divinity].
The scarecrow needs a new mind. He needs a solar mental body.
We have the Tin Man who needs a new heart. He needs a solar astral body.
We have the lion who has no courage. He needs the solar casual body, willpower.
The one that gives them that gift is the Wizard of Oz, the Wizard of עץ Otz, the Wizard of עץ החיים Otz Chai’im, the Tree of Life.
So, the wizard is our Innermost, spirit, pneuma. And Geburah is an unfoldment of him.
Dorothy represents the consciousness that has been sent to Malkuth. From Kansas to the Land of Oz.
And we find the golden red road through the spinal medulla, up to the Emerald City, which is the chakra of the crown, which produces the halo of the saints.
And the lower five sephiroth are the Manifestation Buddha, the Bodhisattva, the incarnation of Christ who manifests in the physical plane.
The Contemplation Buddha is the five sephiroth above, which is our Inner Wizard, our Inner Magician.
The Spiral and Direct Paths
What is important to state in relation to the nature of the solar bodies, and to put this in context, is to emphasize that that the solar bodies are merely vehicles in which we can express Christ. However, there are many individuals that develop the solar vehicles and do not enter into much higher stages of initiation, and much higher stages of spiritual development.
And we often talk in these studies about different kinds of angels or buddhas. In the realm of Nirvana, which is really Tiphereth, we find many masters. They reflect the spirit to a degree, but they remain at that level. They do not ascend to the higher stages of the path. Because, in order to access the higher sephiroth, which is Christ, the Trinity, they have to enter into a very elevated path of spiritual development.
We call this the Direct Path. So, we talk about the solar bodies and creating those vehicles. They are necessary. We need to create the means by which our Being can manifest himself into our psyche. But, in order to develop the image of the spirit completely, in order to enter the realm of the Logos, we need to enter a very specific path.
In the beginning, one learns to rise the five Kundalini [serpents] within the lower five vehicles in order to give birth to the solar vehicles. But, upon reaching Tiphereth, one needs to make a decision. This really depends on the will of our Being.
Comment: Rudolf Steiner corroborated everything you said now. Some people, you know, they advance so far. They have no desire at that point to really, for whatever reason, whether due to karma. But it’s their option, not that they’re going to be condemned, or anything like that, because they do not want to go any higher. For whatever reason, they chose not to. They develop themselves apparently…
Instructor: We call them Nirvanis, Nirvani Buddhas, Sravakas, or Pratyekas, different terms. They are buddhas that have attained initiation, but they choose to remain in Nirvana to enjoy the blisses of that realm. They forget about the suffering of humanity. They do not descend to help.
Question: Some people call them selfish buddhas too?
Instructor: They are called selfish buddhas, and the thing is that many people think this is a bad path because they forget about the cares of the world. They develop themselves little by little in very long spiral path that leads to the Absolute.
The problem with this is that is a very long path. They manifest according to karma. They are still victims of karma. And the difficulty lies in the fact they can easily fall again when they have to return to a body.
And so, many of them become Nirvanis. They fall again. They become demons. They become Nirvanis. They fall again. They become demons. It is a cycle that repeats itself. This is represented in Buddhism by the Bhavachakra, the Wheel of Samsara. We find different realms between gods, demons, humans, hungry ghosts. A constant cycle of different manifestations.
Question: You’re saying eventually that they will see the light and eventually ascend even higher than Tiphereth?
Instructor: That depends on the Being of that individual. Because there are many buddhas, spirits or monads that say: "Well, we are happy in this level. So, we do not want to go higher." Then, there are sSpirits like Jesus of Nazareth, Muhammad, or Krishna. They want to go to the very height which is known as the Absolute.
In order to reach those degrees, one has to incarnate Christ. To enter that path is to walk the Direct Path. Because the Nirvani Buddhas go to the spiral through eternities, to the Absolute. There is nothing wrong with their process. But in this path, we teach the path of the Bodhisattva, which is very revolutionary.
Question: Are these conscious decisions to go in either direction, or is it unconscious?
Instructor: It is conscious. The Being is the one who decides whether to enter the straight path. And when the Being decides that, one must follow.
In order to get to that point, in relation to this topic of the solar bodies, it is important to state that we need to develop a very specific type of consciousness if what we want is to enter the straight path after creating the solar bodies. We call this Bodhichitta.
I mentioned the term Bodhisattva and now I mention Bodhichitta. Bodhi means “light, wisdom, enlightenment.” Chitta means “mind.” So, in this lecture we are talking about the [enlightened] mind and the solar bodies. And to elaborate that, the solar bodies are a step on the path. They are not the end if we follow the Direct Path.
We need to develop something very specific, a state of mind which is the combination of conscious love for humanity and comprehension of the Absolute. It is the union of two things. And Buddhism teaches this very beautifully.
One cannot have real love without understanding the nature of That, the Absolute, which we call emptiness, inconceivable to our intellect.
Neither can we have real cognizance of the Absolute, the source of all the gods, the universes, That which is beyond all concept. We cannot have understanding of That without real love for humanity.
When we comprehend the inherent nature of emptiness, of all phenomena and how human beings suffer in illusion, naturally love is born within our hearts, to want to serve and help others to realize their real, [intimate divine potential, which we call Christ. The Absolute is in the Christ.
Bodhichitta is a state of consciousness in which we comprehend the emptiness of phenomena and how life is illusory. But also, to have that experience in meditation when one approaches to the Absolute.
Bodhichitta is taught in Buddhism as a type of attitude. And it is so powerful when it impregnates the soul, that it goes beyond having the solar bodies. One does not create the solar bodies and develop Bodhichitta necessarily. In fact, what is important is to develop Bodhichitta now, before we even enter the path or developing the solar bodies.
Question: Just define Bodhichitta again? I missed that.
Instructor: Bodhi is light, which refers to Christ. Chitta means mind. So, it is mind or consciousness that has experienced Christ. So, just like Paul of Tarsus had that experience going to Damascus, he developed that lightning spark that illuminated him, in order to recognize he needed to serve humanity, to serve others.
Comment: Well that was an epiphany!
Instructor: Epiphania relates to revelation, to experience the state of Nous that illuminates the consciousness.
Question: That’s what he experienced?
So, we often talk about Bodhichitta as a very deep topic. But in synthesis, it refers to conscious love for humanity and cognizance of the Absolute. One that has that experience returns to the physical body and then works to serve others so they can experience divinity for themselves.
Question: Just one other thing. You mentioned about the solar bodies, that they’re vehicles. But then again, what are they? Do they refer to the five lower sephiroth, in terms of how the solar bodies relate to the Tree of Life…
Instructor: The lower five sephiroth.
And so, we seek to develop Bodhichitta above all things. And then, if we are married, we work to create the solar bodies. It is more important to develop that aspiration to serve others than to seek to acquire powers and initiations. So, as it is explained in The Voice of the Silence, the nature of Bodhi, the light:
“The Dharma of the ‘Eye’ is the embodiment of the external, and the non-existing.
“The Dharma of the ‘Heart’ is the embodiment of Bodhi, the Permanent and Everlasting [which is the Absolute, the Christ].”
Here is an image of Buddha Maitreya. People think Buddha Maitreya was one individual. They do not recognize Maitreya is a title. As I mentioned, there are many buddhas in nirvana, millions, zillions. You cannot count. However, there are very few who incarnate the Christ. In order to enter the Straight Path that leads to the Absolute, one needs to become a Bodhisattva.
But first, one develops Bodhichitta.
Bodhichitta is that aspiration to help others. And that service comes about as a result of comprehending one's empty states, or the emptiness of phenomena, as well as the Absolute, which is the goal. Many Buddhas do not have Christ incarnated. Because Christ only enters the human being who has shown he has served humanity. And that aspiration and love for humanity is Bodhichitta, cognizance of the Absolute, emptiness.
Question: So, Mother Teresa might be one?
Instructor: I never investigated her, but she embodied Bodhichitta because she really showed sacrifice for others. She said: "You must sacrifice for others to the point it hurts." And always the utmost sacrifice requires pain in our part in order to genuinely benefit others.
Question: Bodhichitta is developed through meditation and transmutation?
Instructor: Yes. Bodhichitta develops when we meditate and we really work to develop compassion and love for humanity. To serve others and to experience God.
Comment Just along those lines, I’m thinking of an article I read about the nurses who work in children’s hospitals. Usually in five years they say that it’s too much. They say the pain and then the relatives coming in, the interaction and the pain. They actually have to put up a shield. It’s too much! They do good, God knows, but that’s one occupation they take them to task there, compassion-wise. Those people who stay on for a couple of years have to balance that. The pain they feel, you can’t help it, since there’s transference.
Instructor: In order to develop Bodhichitta, we need to transform our psyche. So, whatever pain we experience, we transform it as an opportunity for compassion and love for others.
So, Samael Aun Weor continues in a lecture called The Esoteric Path:
“There exist the Transitory Buddhas and the Permanent Buddhas.
“A Transitory Buddha is a Buddha who still has not achieved within himself the incarnation of the Inner Christ.
“A Permanent Buddha or Buddha of Contemplation is a Buddha who has already Christified himself, a Buddha that has already received the Inner Christ within his own internal nature. This type of Buddha is a Buddha Maitreya, since it is a Buddha who incarnated the Inner Christ (this is how the term “Maitreya” should be understood). So, Buddha Maitreya is not a person: Buddha Maitreya is a title, a degree, which indicates any given Buddha who already achieved Christification.” ―Samael Aun Weor, The Esoteric Path
So, the Heavenly Man is the one who fully develops Christ is known as a Permanent Buddha. But, one who is a Transitory Buddha, the Nirvanis, they spiral through Nirvana and come back to Malkuth. Maybe they descend. They go back to Nirvana. They fall again. They are in transit. They are never stationary, meaning they never attain the absolute heights. So, a Permanent Buddha is the one who has incarnated Christ.
Question: So, a Transitory Buddha did not really incarnate the Christ [or made preparations...]
Instructor: Transitory Buddhas are those Nirvanis who have not incarnated the Lord yet. They haven’t walked that path. But those who do walk the Straight Path, they incarnate Christ and they walk a dangerous road to fully eliminate the ego in the most profound depths of their own abyss, in order to unite with the Absolute.
Comment: Then they didn’t fully eliminate the ego!
Instructor: So, the Transitory Buddhas are those who have ego. And even Bodhisattvas, those who incarnate Christ, they still have ego. They are only perfected until they fully eliminate desire.
So, the importance of mentioning the solar bodies is the fact there are many who create these vehicles, but they remain in Nirvana. They do not care about helping humanity.
Question: Why do some people say that that’s the end? Some read a book, and don’t go beyond…
Instructor: There are degrees. There are stages of the Tree of Life. There is Nirvana. There is Paranirvana (beyond Nirvana). And we have Parabrahma, which is the Absolute. So, there are degrees.
The problem with many buddhas in Nirvana is that they do not care about serving humanity. They want to enjoy bliss in their realm, but they do not sacrifice themselves in order to incarnate the Lord, Christ. As stated in The Voice of the Silence:
“The Shangna (“initiation”) robe [the solar bodies], 'tis true, can purchase light eternal. The Shangna robe alone gives the Nirvana of destruction; it stops rebirth, but, O Lanoo [disciple], it also kills — compassion. No longer can the perfect Buddhas [Nirvanis], who don the Dharmakaya glory, help man's salvation. Alas! shall SELVES be sacrificed to Self; mankind, unto the weal of Units?
“Know, O beginner, this is the Open PATH [the spiral path of Nirvana], the way to selfish bliss, shunned by the Bodhisattvas of the "Secret Heart," the Buddhas of Compassion.” ―The Voice of the Silence
So, again, just to really get to the point: there are many buddhas in Nirvana. They have solar bodies, but they remain in that realm. They do not work to help others. And unfortunately, they are afflicted by their own karma. They manifest and they return to Nirvana according to the laws of the cosmos. They are not masters over the laws of the universe.
All those who incarnate Christ become lords of all things. In order to get really inspired to that path, we seek to develop Bodhichitta (the aspiration to reach the Absolute for the benefit of others). Working to self-realize, not for oneself, but for humanity. And to clarify what Bodhichitta is, Samael Aun Weor states in The Gnostic Bible: The Pistis Sophia Unveiled:
“Bodhichitta is the awakened and developed superlative consciousness of the Being. Bodhichitta emerges in the aspirant who sacrifices himself for his fellowmen, long before the Mercurial [solar] bodies have been created... The one who does not possess Bodhichitta, even when he has created the superior existential bodies of the Being, is still unconscious and absurd.” ―Samael Aun Weor, The Gnostic Bible: The Pistis Sophia Unveiled
Do not think like many esoteric practitioners, when they create the solar bodies and that is it. That is the path of the Nirvanis. If we really want to enter the path of the Bodhisattva, the path of Christ, it means we have to renounce our own mind and give everything for humanity.
To conclude, solar bodies are necessary, but they are not the end of the path if what we aspire is to imitate the example of Christ.
Comment: You could see that on the Tree of Life where you showed us the five solar bodies. Above it are the other, higher sephiroth, so you can’t stop really from what you’re telling us. You can’t stop there.
Instructor: The one who decides to enter that path is the Being, our own pneuma, our own spirit. If we have attained to the height Nirvana, meaning we reached Tiphereth and we have the solar physical, solar vital, solar astral, solar mental, solar causal bodies, related to the five spheres below, and if our own spirit demands it, if our own Innermost, Chesed or pneuma decides we enter the path of Christ, then we do. That depends on the will of our Being.
Comment: Seems in a way, you might say, that some of these things might be predestined.
Instructor: If your Being is pushing you to practice this science, it may be the chance he wants you to walk the Direct Path. But that path is not necessarily finished in one life, like I mentioned in the beginning of the lecture with the quote from Padmasambhava. There are few initiates who can do it in one life. It is very rigorous. But for most of us it takes many lives.
Comment: This path you are talking about [the Direct Path], going back to… Steiner, on the Tree of Life, what he called the hermetic path, is doable. That was one path. He called it the mystical path, straight up the Tree, like that, but it involved a different type of esoteric practices in a way than you would if you went from sephirah to sephirah like some people do with tarot cards, correlating astrology and all that. Steiner said it had a lot to do with the heart, and he mentioned there a lot of things that were in line with what you’re saying regarding the Direct Path, or the arrow, קשת Qeshet
Instructor: קשת Qeshet in Kabbalah, which is the Hebrew word for “rainbow,” which we see in the Book of Genesis after the flood of Noah. He saw the rainbow, קשת Qeshet. So, that rainbow is the path that Dorothy takes to Oz, from Malkuth with her companions up the straight road, in the middle, to the Father, Kether, who is our wizard, our Inner Magician.
But the only way that path can be reached is by sacrificing oneself for humanity. Because if we only work for our own liberation, we enter the Nirvani Path. But if we work to help others, to help humanity to reach Christ, then Christ would say: "Well, if you reach the Fifth Initiation, I will incarnate in you." Then, you must die completely. The solar bodies are not quickened unless you die. Like Paul of Tarsus said: "We do not perfect those vehicles until we die in our ego."
Any other questions?
Question: Does the Being nudge by putting events on our path?
Instructor: Yes. We can refer to karma specially. We have many events in our life which are the result of past actions, the karmic results of our previous lives. But in many other cases, our Being, in order to help us, changes that, such as finding this type of science. The Being is intervening to help that soul to change.
Comment: Or even meeting someone who is studying esoteric studies, and saying, “Here, read this book!” And then something turns on. It could be when you’re very young, middle-aged, or even old, and say, “I want to pursue this further.” Since you look back on your life and you see that you get resentful, but then they tell you you can’t. You say, “There’s something pushing me. There’s something I have to do.” It could be based on fear too, of the unknown, or the whatever. But it starts you on a metaphysical reading, attending classes, but something happened…
Instructor: Those longings are the impulse of the Being to make that soul work to walk the path of the Self-realization. Now, what is necessary is to cultivate Bodhichitta, that aspiration to serve humanity and attain liberation for the sake of others. We need to develop Bodhichitta if we really comprehend our mind, and work to serve in whatever way possible, whatever is the idiosyncrasy of our Being.
For some people it is teaching. For some people it’s like Mother Teresa, providing shelter for others who are sick. Gandhi was teaching and leading political movements. That is how he worked with his aspiration basically.
Comment: Can I just add one other thing? Just getting back to finding out the meanings behind a lot of those teachings. But the Bible, and Rudolf Steiner said too, in a lot of ways it was a closed document, he wouldn’t go into detail. […] Someone I know who is a member of the Masonic Lodge, Jewish-American fellow, fairly intelligent, he said, “When I was in the Navy I went out and took an eclectic approach.” So he was related to the Jewish religion, but he wanted to find out, you know, he studied other religions. He said, “I used to sit on the fan tail of the ship… by myself and read. The only thing,” and sad in a way, “But Christ spoke in parables. I couldn’t follow that.” That’s another thing. People need experience in the way they see things.
Instructor: We need to know Kabbalah to understand the Christian Gospels. So, we explain in brief the meaning of the teachings of Christ as well as the teachings of Paul of Tarsus.
Comment: There’s just so much, really, is in [parables]… some people think there’s just surface meanings. They quote the waters, but what’s really behind it? And they talk about… in the human being! As it relates to the human being! What are these waters? You never see, I’ve never read this in any esoteric books except in things you’ve explained.
Instructor: What is necessary for us is to meditate. To experience this for ourselves. But personally, when I am talking about the solar bodies and Bodhichitta is because I have studied these teachings, not from a book, but from experience.
So, do not take this at face value, but practice. And awaken your psyche so you can experience your own pneuma. And a practice you can use to develop Bodhichitta is the prayer of Saint Francis. I do not remember specifically every line. "Let me not seek as much to be loved, but to love. To be understood as to understand. To give in order to receive. For in giving, we receive and in death we are born to everlasting life."
Comment: Francis of Assisi, and he, that was interesting, he certainly had an epiphany or an awakening, because he was born, as history tells us, into a very wealthy family in Tuscany, in Italy. And the father wanted him to get married and live well with possessions, but he totally renounced everything…
Instructor: He is a great Bodhisattva. He fully developed Christ within himself. He was an embodiment or expression of the teachings of the Straight Path. So, meditation and prayer can open a lot of things in terms of how we can help humanity.
This is a transcription of an audio lecture from The Sufi Path of Self-knowledge, originally given live at the Gnostic Academy of Chicago:
"Know the truth and the truth shall set you free," stated Jesus of Nazareth, the Patriarch of the Gnostic Church, the great Master Aberamentho, according to his sacred name.
This is the final lecture in a course we initiated a few weeks past, discussing the nature of Sufism and Gnostic doctrine, how to know ourselves, how to know that which is within us that is divine. We seek to comprehend through practical works the very essence of our divinity within us, within our consciousness, and which we denominate the Being. Many names have been given to that truth, that source, that origin from which the soul emanates. No matter what name we denominate that truth, whether it is Allah, Buddha, Christ, Tao, INRI, etc., that divinity is within us, and which specifically in the Gnostic teachings we call the Being. To be, to know as a conscious quality.
So we've been explaining the gradual steps that lead to that realization of the Being, of the truth. It is by practical works, learning to understand ourselves, our mind, and the obstacles within us that prevent our illumination, that we seek to comprehend how to change. We seek to comprehend the causes of our suffering and the obscurations to that light of that divinity within us.
In the spirit of universality, we've been explaining the teachings according to Islam, which in Arabic is submission to God's will, and the Sufi doctrine, especially the mystics of Islam. Sufis are as much the mystics of Islam as the Kabbalists are the mystics of Judaism. In this lecture, we'll explain many aspects of this path in association with the Tree of Life of Kabbalah, the map of the consciousness. Likewise, we will examine many elements pertaining to the mystical teachings of Islam, the esoteric doctrine.
We state that we seek to know the divinity and the Muslims speak of witnessing the divine as the Shahada, the famous declaration of faith, which states, "La ilaha illa Allah, Muhammadun rasul-ul-llah." Meaning, "There is no God but God, and Muhammad is His prophet." The word witnessing is Shahada, to bear testimony, to verify what one has known or experienced. Now, the Muslim teachings of Shahada, which is followed by many millions of people today, is merely the public doctrine; to say that where there is no God but God, and Muhammad is His prophet, is easy to vocalize, to affirm. The word Shahada in Arabic relates to the word Mushahada, which means contemplation, meditation, insight, comprehension of the truth.
It is precisely by learning to meditate, go deep within our mind, our psyche, in which we know the truth for ourselves. We witness the divine through very concrete living experiences, known as gnosis. This word gnosis is Greek, meaning knowledge, signifying conscious experience. It is not associated with theory or belief, or scriptural knowledge, although those are useful in their place. Instead, gnosis, or the Arabic equivalent, marifah, is the direct knowledge of the divine, the truth. It is not by believing in anything that we will know that divinity. Instead, know truth and the truth shall set you free.
The founder of the modern Gnostic tradition, Samael Aun Weor, stated that, "The truth is the unknowable from moment to moment." When Jesus was asked, "What is the truth?" before Pilate, he remained silent. When asking the Buddha, "What is the truth?" he simply walked away.
Many people have spoken about the truth, whether through scripture, books, lectures, etc. In these studies, however, we seek to be practical. We seek to know that truth for ourselves, to know the divine within us moment by moment, the unknowable presence which is within our consciousness, within our psyche. For our purposes, we'll talk about scriptures pertaining to Islam, especially in relation to knowledge of God, knowledge of that truth, that source, which cannot be labeled, but can be verified. There is a famous commentator, Abd al-Karim al-Jili, who commented on a scripture or a writing by a Sufi master by the name of Ibn Arabi: his book Journey to the Lord of Power. He stated that “The journey to God is short; the journey in God is infinite.”
There are levels of being, levels of knowing, levels of cognizance, which we want to access here and now. Previously, we discussed the nature or the doctrine of momentariness, to be aware of our psyche moment by moment, and to be aware of the divine as a presence, as a force, and an intelligence, which we accomplish through observing our psyche, observing our mind, observing our heart, observing our body. That active observation is attention, an act of directed consciousness or directed will, directed attention within us. By learning to develop that alert novelty, alert perception, that awareness of ourselves, instant to instant, moment by moment, we in turn gain access to the truth, that direct knowledge.
Of course there are infinite levels of consciousness. The 14th Dalai Lama stated that really the consciousness has the capacity to expand to an infinite degree. This is very well is illustrated in many religious paintings where you see the heavens or the angels circling the throne of divinity and taking their pilgrimage towards that light, that source. That's the famous meaning of Hajj in Islam, the pilgrimage which we're going to discuss in brief in this lecture.
God is the unknowable, the truth. As it says on the Quran surah 6, verse 91, “God the Most High said, ‘They honor not God with the honor due Him,’” according to the scripture of Al-Risalah, the Sufi teaching by the famous master Qushayri who lived in Persia or Iran. He stated the following: “According to the commentary, this means they do not know God as He deserves to be known.” Likewise, Surah Ta Ha, verse 110, "He knows that which is before them and that which is behind them, and they encompass Him not in knowledge," which is similar to Surah 2. This is Al-Baqarah, the Surah, The Cow, verse 285: "He knows that which is before them and that which is behind them, and they encompass nothing of His knowledge except what He wills."
The truth can only come to us when the divine expresses of His will, of Her will within us, and we must learn to access that state by cooperating as a psyche, as a soul, as a consciousness. In order to attain that state, we must learn to be humble psychologically. Previously, we discussed in our lecture on the code of ethics, spiritual discipline, the need to train the mind, to not behave in negative ways, to not indulge in negative habits, and to destroy and comprehend those psychological causes within us that create conflict. Because, as the founder of the modern Gnostic tradition, Samael Aun Weor, stated, "Be humble in order to attain enlightenment. Thus after attaining it, be more humble still."
Humility is not an attitude. It is a psychological way of being in which we comprehend how our own sense of self, we can say egotism, egos, qualities, defects, vices, errors, whatever name we want to give them—these in themselves are obscuring the full manifestation of our divine potential, and we want to remove those shadows within our psyche, those causes of suffering such as anger, pride, fear, et cetera. By removing those conditions, those cages of the mind, we liberate soul. We liberate consciousness and then we can truly ascend to the heights of the divine. As the Book of Isaiah states, "Every valley shall be exalted, every mountain and the hill made low. The crooked shall be made straight and the rough places plain." Meaning, it is a psychological work. Our own sense of egotism, our own negative sense of self must be conquered in order for the divine self, the Being, the truth to manifest.
Now, there is some interesting commentary just to elaborate on this point about asceticism or spiritual poverty given by, again this writer, Ibn Arabi, from his Futuhat Makkiyyah, which is The Meccan Revelations, a very extensive scripture. He commented that the first caliph, Abu Bakr, was reported to have said, "The inability to comprehend God is comprehension itself." Then, this point is that if we feel that we have a certain level of knowledge, we must understand there's always something higher, something beyond that which we must access.
As the Sufis state, the greatest position to follow is poverty, not physical poverty or austerities, but, psychologically speaking, we fast to our habits. We cease to feed our negative elements, our desires. Instead, we develop conscious qualities. We seek to overcome the conditions of our mind. There was one Sufi, I believe, who stated that a third of the stomach should be filled with food, while the other two thirds be filled with fasting and the Qur’an. While some people may take the symbolic language of the Sufis literally, symbolically-speaking, we must be in remembrance of divinity through meditation, scriptural study, profound comprehension…
There's a very famous teaching given in the Surah Ta Ha, verse 114, where Prophet Muhammad was taught by his inner Being, his divinity. He said, "Be not in haste with the Qur’an before its revelation is completed for thee, but say, ‘My Lord, increase me in knowledge!’" We must increase that knowledge, seek to understand what in us prevents us for accessing that, and to thereby deny our own selves, conditions, desires, through the art or path of consciousness, self-awareness, mindfulness.
The Three Levels of Religion
In next graphic, we have the three levels of religion. We find the three levels of religion in any doctrine, any teaching, since religious instruction or esoteric instruction is always given in three tiers. We have what is known as the introductory level, the intermediate level, and the esoteric level. All religions have a gradation of instruction, of teaching, and of discipline, in which we train ourselves to be more open and receptive to the influence of the divine.
In Islam, they call the first introductory level Shariah, which of course has a lot of negative connotation today. In esoteric studies, Shariah does not refer to the punitive or harsh laws of Muslim countries. Shariah is really in its heart is the practical conduct we engaged with to train ourselves—to not be angry people, to not have fear, to not have pride, to not have desire or lust, to not commit adultery, to not steal, to not take intoxicants, to not cause harm, to not lie. These are basic laws given in Judaism, Islam, Buddhism, and whatever religion we study, since each has this code according to the idiosyncrasy of the culture it was delivered.
Beyond that, after we've established ourselves with mind training, we can enter into the mesoteric level, the intermediate steps, which is Tariqah. The last lecture we gave was on divine love, which is the path of Tariqah. It is the path of selfless service in which our spirituality is not based on ourselves, but for others. Meaning: we work on our own sense of egotism so that we can develop compassion for those who suffer and those who are ignorant. In this selfless path, we overcome the conditioning of the mind. We train ourselves so that we do not cause harm to others with our speech, our thoughts, our words, etc. Instead, we want to overcome the conditioning of our psyche so that our divinity can really help us to create religion, which is in Latin, religare, in one sense to reunite such as in a congregation or group, to unite people through divine law.
In Islam, the word “religion” is often called din in Arabic. Din more specifically refers to “judgment,” which is etymologically related with “custom, way, or affair.” Din refers to our conduct, our behavior, in how we curtail negative psychological states and eliminate them through inner judgment and comprehension in meditation. Din also has a strong relationship to the word dayn, which means “debt.” Truly, all of us are in debt before the divine law and must learn to pay our debts through conscious works, good deeds.
Lastly, we have Marifah and Haqiqah which is knowledge and truth. This is the highest teachings of any religion and is the topic of today's lecture. Now, with Marifah (knowledge) and Haqiqah (truth), these have been associated with the highest teachings of any tradition—the secret doctrine, whether in theosophy or the Fourth Way schools, and in Gnosticism. The secret of the divine path, Marifah and Haqiqah, knowledge and truth, pertains to the practices of what is known in Arabic as Allah-kimiya', alchemy.
Alchemy was associated traditionally with the transformation or transmutations of metals, a base substance into a pure substance, which many people in Europe were foolishly seeking to literally perform, to transform physical lead into gold, but that is not the meaning. The meaning is transforming the lead or the personality into the gold of the spirit, into the spirit of the divine, the truth. Alchemy is known as Tantra in the East, but the word alchemy also, Al-Kimiya, signifies chemistry (we have the similar origins or the root word). Kimiya also means to fuse or cast to metal. With the practices of a perfect matrimony or the perfect matrimony, the exercises of tantrism, man and woman in a marriage can unite to create spiritually and therefor fuse with the divine through the chemistry of God.
I will talk about the specifics of this, but something important to remember with these three stages is that, according to Ibn Arabi, the law of Shariah can be summarized with the following maxim: "What is yours is yours and what is mine is mine." There's a sense of separation. Meaning, we work individually as practitioners for ourselves, for our benefit, to serve God within us. In a path of Tariqah, "What is yours is mine and what is mine is yours," referring to selfless love, a state of compassion. In the level of Marifah, “Nothing belongs to you or me,” according to Ibn Arabi. Then with the knowledge of Haqiqah, the truth, "There is no you or me. There is only Him, the divine."
These are stages of discipline we train ourselves in and, of course, in the beginning we work with Shariah. In Buddhism, this is known as Shravakayana, the Shravaka path. Shravaka in Sanskrit means “to listen, to hear,” and Yana means “the way or path.” Anyone who learns for the first time how to change is a Shravaka, is a listener, to hear the truth and to practice it, and we will give more examples of this in relation to the intricate science of certainty according to the Quran.
With the middle path, the mesoteric path, we find in Tariqah, its equivalent is Mahayana, the greater vehicle: Maha, meaning great, in which our work is for others. We are not concerned with our own personal well-being, but we work to help others develop spiritually, and we overcome our own egos, our own senses of self, which create conflict.
In the highest path, Marifah and Haqiqah, is known as Tantrayana in Buddhism, especially Tibetan Buddhism. In this Tibetan Buddhist teaching, Tantra is the vehicle of a matrimony where a man and woman, in the pure sentiment and inspiration of the divine, can cultivate their marriage as a means of experiencing the truth and working with the most potent forces we carry within our physiology, and also our psychology, as we will elaborate upon.
Now, an important thing to remember is that with these steps, these are not something separate. Neither are they something that will go from one step up, a plateau, so to speak. Really Shariah, Tariqah, Marifah, Haqiqah unite; they are integral, meaning: one cannot know the truth without fulfilling the basic conduct of spirituality, meaning: to be good person, to be decent, to be humble and to help others. Likewise, we cannot know divine love if we are selfish, egotistically, psychologically speaking. All of us who begin any type of spiritual studies have to work on or become aware of what particular issues we have and change them so that we can really develop compassion for humanity and for its suffering.
Now, there has been a teaching, and there have been some people who have wanted to associate with higher stages of teaching, such as people who proclaim to have spiritual knowledge or to know the truth, but they fail to fulfill the basic conduct of being a decent human being. There is a very famous teaching and I believe it's given by Ibn Arabi as well. In his scripture Divine Governance of the Human Kingdom, he explains that there were people who saw a man flying in the air, and they were overcome by this phenomenon. They were very fascinated, obviously. Ibn Arabi asked, "Does that man follow the Qur’an?" Meaning, does he follow the scripture? Does he know how to be a decent person, to be kind, to not be lustful, to not be angry, to not have fear, because if he does not fulfill those laws, then ignore him. Because there are people who can have powers and abilities, but through desire, egotism, which is a different path than we teach. Here, we seek to give all of our aspirations to God who has power, who has capability and we as the human vehicle can be of service to that, not for our own will.
Dhikr, Remembrance of the Divine Self
So, what is the path we need to follow? Really, it is mindfulness, it is awareness and it cannot be emphasized enough. You need to be perceptive psychologically. In the doctrine of Islam, they refer to remembrance of God as dhikr. We talk about in these studies in relation to self-knowledge, the studies or the practice of Self-remembering, self-observation. What is the self we seek to remember? It is the divine Self. In Hinduism, they refer to it as Atman, the inner divinity, but we also want to become aware of our own egotistical self through the act of observing our mind, our heart and our body, our impulses, our desires, our instincts. Truly, to know the truth, we have to begin at this level and to be aware of our body, aware of our mind, aware of our sentiments.
For as Dhul-Nun al-Misri, the Egyptian, very famous Sufi master stated the following, "The key to success and worship lies in meditative reflection (fikrat). Whoever persists in such reflection in the heart will behold the invisible realm and the spirit. Whoever contemplates God for keeping watch over the thoughts which pass through his heart will be exalted by God in all of his outward deeds."
Again, we can refer to the three stages of religion even in this very brief quote which compacts a lot, meaning that whosoever contemplates God, who practices mushahida, witnesses God, understanding and knowing that God keeps watch over the thoughts that pass through his heart. This is the exercises of Shariah, to discipline our mind, to be aware of ourselves, to not act in inappropriate way according to the moment. Likewise, by doing so, one will be exalted by God, which is Haqq, the truth, Haqiqah. One of the sacred names of Allah in Islam is Al-Haqq, the Truth, which is where we get Haqiqah. It is in controlling our mind in which we will be exalted by the truth in all of our outward deeds, according to the path of Tariqah, one's actions.
What does it meant to worship God? All religions have their own idiosyncrasies. We have our own methods and practices in this teaching as well, but one thing that's pertinent to all traditions is the deep connection of the heart to the divine, in which we seek to really only worship that which is true within us and not that which is false. It says in Surah Ta Ha, verses 98-99, “Your only God is God besides whom there is no other God. He encompasses all things and knowledge. Thus do we narrate unto thee some of the accounts of those who have come before (such as Moses and the other prophets) and we have given thee a reminder from our presence.” “The Reminder” is another name for the Qur’an, the Recitation, the teaching.
So, there is no God but God. The Muslims make a very strict observance of worshipping only the divine, and they call worship of idols shirk, or to worship God as something multiple. This has a very interesting psychological application to us, because in a given moment, if we are mindful, we will perceive elements that seek to grab our energy, our attention. In a moment of anger, we want to speak harm, and if we give in to that element, if we give in to those words and we express that negative emotion, we are worshiping an idol. We are worshiping a psychological quality that is other than God. That condition of anger is a shell that has trapped the light of God within us and we need to learn to extirpate that from our psyche, to liberate the free consciousness, the free essence, the soul. Anytime we give into fear, other egos, other qualities, conditions of mind, and we identify ourselves with those elements, we are practicing shirk. That is a form of worship, because our love of being is how we worship God or how we turn away from him.
The unity of God is very famous in Islam, the doctrine is called Tawhid, the unity of the Truth, because that light is universal, it is cosmic, whatever name we give to that. Within us, we have sadly, unfortunately, due to mistaken habits and will, wrong action, we have taken the light of the divine within us and caged it in what we call our pride, our fear, our anger, vanity, etc. These are conditions that we created that trap that light, and by breaking those shells, we free the genie from Aladdin's lamp as we were discussing previously. Truly, we need to remember the presence of the divine. That presence in Arabic is hudur which is where we get the word muhadara which means awareness of God. So self-observation, self-awareness, remembrance of God is the act of controlling our mind and remembering the qualities of the divine which is virtue, compassion, peace, etc.
This psychological quality is beyond the intellect. Knowledge of the truth is beyond conceptualization, rationalization, etc. While we can gain knowledge or we can study this teaching and study any religion in an intellectual sense, it does not equate with the actual experience of that divinity. For as the Sufi Lāhījī stated, "One cannot behold God by the eye of ratiocination derived from reason for only through the eye of the heart which is known as the faculty of inner vision can one behold God."
Likewise, he emphasizes the path of Shariah, the discipline, the conduct we need to know the truth.
“As long as you do not focus this eye (meaning this perception, this self-awareness, self-observation) so as to sharpen its vision with the collyrium of asceticism, spiritual conduct, purgation of the soul, purification of the heart, illumination of the spirit, you will be unable to witness the Friend's beauty and contemplation.”
People associate that term ‘asceticism’ with monks in sackcloth whipping themselves in a form of self-flagellation and very morbid behavior, and that is not something we encourage. Instead, we teach to discipline our mind. Asceticism can be practiced in an esoteric sense, not physical austerities, but mental psychological training in our daily life and our daily occupation. It does not mean we have to go to a monastery or Sufi lodge to learn to meditate. Instead, we learn to meditate in whatever circumstance we find ourselves in and that is our discipline, our conduct.
“The Friend” is the divine. The Sufis used this term for God, for the Being and contemplation again is mushahida, to witness God, whether through meditative experience or in the dream state, when one awakens in dreams to know that which is the truth, directly, with cognizance.
The Perfect Human Being
“All the masters of the Path are in accordance that this reality can be realized only through the guidance of a perfect man who knows and contemplates God.” There have been many perfect men and women, many great masters and prophets and really, when we study ourselves and study esotericism, we should always rely on the prophets, beings like Jesus, like Buddha, like Muhammad, Krishna, those beings who fully exemplify the light of the divine and whose conduct has been tested and verified as true. We should not rely on theories or uncertain sources but our own experience and the scripture or the scriptures.
So what is an example of a perfect man? We find Muhammad, who of course, sadly, today is terribly denigrated and misunderstood. It is the effort of these lectures to help elucidate the spiritual roots and esoteric meaning behind his teaching, his doctrine. So we are going to talk about what he symbolizes for us, what he represents, because the perfect men and women, the prophets who came previously, in their very daily acts of kindness and expression and their discipline, came to symbolize a path we need to follow.
There are many interesting things we can learn from the life of Prophet Muhammad which are symbolic for us and which he purposely played out, taking on a role to teach us something profound about ourselves. The Sufis emphasize that really, he is a great master, a very radical teacher and of course, all radical masters are very controversial, but if we look at the Hadith and examine the scriptures of the Quran from our own experience, we can verify the beauty of that teaching.
“The outer law, Shariah, is my word,” he said. “The spiritual path, Tariqah, my actions, and the inner reality, Haqiqah, my inner states.”
Whether in Islam or Buddhism, any master exemplifies and manifest those three paths simultaneously, in every action. The Buddha manifested Shravakayana, Mahayana, Tantrayana. Moses fulfilled the body, soul and spirit of his doctrine. Moses wrote the Torah but other scriptures associated with the higher teaching such as the Talmud related to the middle path, and then the Zohar is the esoteric doctrine of Israel. The Freemasons followed the paths of the Apprentice, Journeyman, and Master. So again, these levels of religion are levels of being but also levels of instruction as we mentioned. Certain scriptures pertain to each degree.
As we discuss previously, these three paths have a correlation to our three centers of activity. We have mind, we have emotion, we have movement. We can say we have three focal points, we call them “brains,” and a brain in esoteric psychology does not refer to the physical matter in the cerebrum. Instead, it pertains to a center of activity, physiological and psychological, which manages energies. Thought is a form of energy. Emotion is a form of energy, and will, desire, instinct, impulse, movement is another form. We must learn to comprehend these levels in ourselves, our own psychology, as a whole. Really, our heart relates to our words. How we feel, we express through our language. Likewise, our actions refer to the center of movement, and our inner reality is experienced when our mind is enlightened, when our consciousness is illuminated by harnessing those energies of Tantra which we will discuss.
The Sufis really emphasize the integral nature of this master and something we should follow in our own practice. The following was given by the book Principles of Sufism by Al-Qushayri. “If someone requires of himself the conduct prescribed by the divine command (Shariah), God will illuminate his heart with the light of realization (Haqiqah). There is no station nobler than the station of following the beloved (or in Arabic it is al-Mustafa, the beloved of God who is Prophet Muhammad) in the orders he gave (Shariah), the actions he took (Tariqah), and the character he possessed (Haqiqah).”
Let us examine what he represents for us because his life is something symbolic and any figure in the Bible or the Quran who physically lived came to demonstrate something psychological for us, which is evident by looking at some of the etymology of Arabic and Hebrew.
Kabbalah and Sufi Mysticism
This is an image of the Kabbalah, the famous mystical Tree of Life, symbol of the highest levels of consciousness, which descend through different levels of dimensionality down to the physical plane and into more dense regions of matter, energy and perception. In discussing psychology, we use this glyph. It is a map of consciousness. It is also map of the universe and the different dimensions we can experience in a meditation or in the dream state. In Islam, heaven is known Jannat or Jannah, and Buddhism talks about Nirvana. Likewise, we have different terms for heaven in different cultures and that is really referring to this Tree of Life. These are higher levels of being that we can access if we learn to meditate.
A very important sphere in this glyph is at the very center; we have included the title, Tiphereth, with the Hebrew letters included. Tiphereth means beauty. It is the very center of this Tree of Life, and to explain Tiphereth, we will elaborate on this glyph in its entirety. Notice that there are three trinities included here. The top trinity is referring to the highest forces in nature which the Gnostics called Christ, Chrestos, the anointed one. These three spheres refer to Father, Son, Holy Spirit in Christianity. Kether, Chokmah, Binah in Kabbalah, or Crown, Wisdom, Understanding. These are forces; these are not people. This is why in Islam, they strictly reject the trinity, because the Christians at that time were literally worshipping the trinity as three people, and that is wrong. The truth is that these are energies. It is one force, one light, one intelligence which can manifest in diverse ways. We call it Christ or the First, Second and Third Logos in Gnostic terms, in Greek terms.
Below that, we have on the right, the Spirit, known as Chesed in Hebrew meaning Mercy. In the Qur’an, when it says, Bismillah-ir-Rahman-ir-Rahim, “In the Name of Allah, the Compassionate, the Merciful,” it is referring to that spiritual quality known as Chesed, which is Mercy. The word Rahman relates to Hebrew Ruach, which means wind, breath, spirit, which is within us. To the left of that we have Geburah which is the Divine Soul, divine consciousness, which is not stained with impurity, and does not enter conditionality.
Now, below that is Tiphereth, human will, Human Soul, that is really where we originate from. Our soul, our essence, our consciousness emanates from this middle sphere and really, when the soul is fully developed, it is beauty. It is pure and Tiphereth can also mean splendor, radiance, light.
When we work with self-observation, we are working with this willpower to be controlling the lower aspects of our psychology. This unconditioned will, Tiphereth must conquer and control the lower spheres. You see here Netzach, which is the mind, intellect, thought. To the left of that, we have Hod, emotions, the heart. Below that, we have the Yesod, which is energy, vitality, sexual power which is used in tantric practice in a marriage in order to illuminate the other spheres ascending upward. Below that, we have Malkuth which is the physical body. It means “Kingdom.”
Our willpower has to control mind, feeling, body, movement. That is the nature of Tiphereth and in us, it is undeveloped, but when we learn to observe ourselves and break the conditioning of the mind, we liberate more willpower. We free it. What is interesting about Tiphereth is that if you take this image and put it on a human being, the Kether at the top trinity relates to the head, the middle trinity relates to the heart and the lower trinity or quaternary including Malkuth related to the sexual organs and feet. Now, Tiphereth of course is associated with the heart especially in Islamic mysticism.
As we find in the Hadith, the Muslim oral tradition, a very famous saying by Prophet Muhammad which emphasizes this point, the importance of developing Tiphereth. We will highlight for you the examples of how he is associated with that sphere of being, that he represents, Tiphereth. “There is an organ in the body that if it is righteous ensures that the whole system will be righteous and if it is corrupt, the whole body will become corrupt. This organ is the heart. There is a polish for everything that takes away rust, and the polish for the heart is the Dhikr, the remembrance of Allah.”
Arabic Kabbalah, the Abjad System, and the Sacred Kaaba
The word for heart in Arabic is Qalb, and what is interesting about Arabic and Hebrew is that each letter represents a number. Kabbalah is the science of numbers, mathematics, which are divine. The universe is governed by math, and God is a mathematician. He works with the laws of nature and manifests them and operates them. Each Arabic letter, each Hebrew letter, has a symbol associated with a certain psychological and spiritual archetype, a blueprint for a soul that we need to develop. In the abjad system which is the Arabic Kabbalah, how you add numbers together produces very interesting associations. The same with Hebrew.
The word قلب Qalb is made up of ق Qaf, ل Lam, ب Ba, respectively, with numerical values of 100, 30 and 2, respectively. In Hebrew, this is ק Quf, ל Lamed, ב Beth. When you add those numbers together, you get 132. If you take number the 1, add it to 32, 32 + 1, you get 33, a very interesting number in relation to the science of masonry in Europe. Also, likewise, you look at the name Muhammad, you break it down, م Mim, ح Ha, م Mim, م Mim, د Dal, respectively is 40 + 8 + 40 + 40 + 4 which is 132. Again, add 1 + 32 is 33. Masonry speaks often of the symbol of the 33 degrees of a master, which symbolizes the 33 degrees or vertebrae of our spine, our spinal column. Our spinal column is where the light of the divine can manifest.
We talked previously about how, through the exercises of Tantra, a couple can raise the creative energies of sex up the spine to the brain in order to illuminate it, so the images of the prophets having halos is a symbol of having raised the creative energies of God from sex to the brain, up the spine. Someone who has successfully raised that Kundalini serpent force to the mind and is filled with fire in their intellect is a master of the 33rd degree, having fulfilled each step of that terrain, that path up the spinal medulla.
Now, Muhammad represents this as we will examine in the story of his ascension and we will talk about that next. But what is interesting is that the word תִפאֶרֶת Tiphereth hides and implies a lot, and a very interesting symbolism. Each letter as we said is a representation of a quality. The letter ת Tav, the final letter of the Hebraic alphabet, this 22nd letter, can mean “seal, truth, cross, path, covenant.” Notice that the word תִפאֶרֶת Tiphereth begins and ends with ת Tav.
Muhammad is often cited as the Seal of the Prophets, the Seal of the Truth, as given in the Quran, Surah 33, verse 40, Al-Ahzab. “Muhammad is not the father of any of your men but he is the messenger of Allah and the Seal of the Prophets and Allah has full knowledge of all things.” Seal of the Prophets is khatim an-nabiyyin, and most Muslims associate this as meaning that he is the last of the major prophets to come teach humanity. But really, in a strict esoteric sense, seal of the truth, seal of the prophets is Tiphereth, because it begins with ת Tav and ends with ת Tav, “truth, seal.” If you are familiar with Tibetan Buddhism, we have Dzogchen, which is the great perfection or Mahamudra, the “Great Seal.” It is the same meaning. Buddhism is implicit within that name תִפאֶרֶת Tiphereth.
Notice also in the middle of this word if going from right to left because Hebrew's right to left: ת Tav, פ Peh, א Aleph, ר Resh and ת Tav. ת Tav begins and ends this word, and at the center of this phrase is the word אר Or: א Aleph, ר Resh. Or if you add the letter ו Vav in the center, it is אוֹר Aur, א Aleph, ו Vav, ר Resh, signifying light as the book of Genesis states, “Let there be light and there was light,” Yehi va aur vayehi aur. אוֹר Aur means light, and it is at the center of this word. If you add the letter ו Vav, the sixth letter of Hebrew alphabet, it spells “light” in the center.
ו Vav is direct representation of the spine. You take the letter ו Vav as a straight line; it represents the spinal column. That is how the light emerges from our creative forces to the brain and illuminates us and gives us genuine beauty, spiritually speaking. תִפאֶרֶת Tiphereth is beautiful, meaning splendor, light, radiance. If you add ו Vav in the center, you can see that it has light within it, and then the heart is enlivened, is saturated with those cosmic forces when a couple practices alchemy. Now, again, תִפאֶרֶת Tiphereth is truth seal, seal of truth, the heart, قلب Qalb, or the heart in Arabic. Many interesting parallels that really point with great emphasis that Muhammad is Tiphereth and represents for us, our willpower, the beauty of the soul we need to cultivate.
In Islam, in relation to this topic, Muslims pray to the east, towards Mecca, the sacred stone Kaaba. To discuss Marifah, the highest knowledge of esotericism, the Muslims symbolize the secret teachings of alchemy, of a marriage, within the stone. The Kaaba in Mecca relates to the Kabbalah, if you relate to the Hebrew. Kaaba in Spanish is La Kaaba, take La and put it at the end, and you spell Kabbalah. Likewise, you spell “the cow” in Spanish, la vaca, which is the same root word for the word Baqarah, the longest Surah of the Quran, “The Cow,” emphasizing that there is really a great profound mystery there.
So Muslims pray to the east towards the Kaaba, the sacred stone that was established originally by Adam and Eve in Islamic myth, and became impure or blackened as a result of the impurity of the psyche. All of this deserves analysis, since the wisdom of the middle east bears profound symbolism. The stone, this energy, this foundation of our temple, our Kaaba, spiritually speaking, has become impure and refers to our energies. It is the forces upon which we exist physically, but also spiritually. These energies have been corrupted by desire, by lust.
The Kaaba is prayed towards five times a day. Muslims pray toward the Kaaba daily and the direction in which one prays is called قِـبْـلَـة Qibla. Again, you hear the word قلب Qalb, heart, implied there, and also, قِـبْـلَـة Qibla, Kabbalah. Kabbalah in Hebrew simply means “to receive.” It is knowledge that we receive consciously from God. It is not limited to what we read, but something we verify for ourselves. The Kaaba, the stone, is a symbol of the energies we carry in our body, which if we use for spirituality, can elevate us to the divine, to enliven our heart and awaken our consciousness.
In Arabic Kabbalah, ق Qaf can signify the powers of the head, ل Lam the powers of speech, and ب Ba the House of God, Bayṫ Allāh, the Kaaba or stone of Yesod, whereby divine forces coagulate. Through controlling our mind, our ق Qaf, through mantras, sacred sounds through the power of ل Lam, the tongue, we invoke divinity into our house of God, our heart, ب Ba. Even the Arabic letter ب Ba appears, in its calligraphy, like a cup, chalice, or receptacle that receives the solar, divine forces. All of this signifies how divinity descends through prayer and recitation into the temple of the spirit, our heart.
This is why the Sufi master Bayazid Bistami stated the following, “When you are separate from the Kaaba, it is all right to turn toward it, but those who are in it can turn toward any direction they wish.” This is a very radical statement from a Muslim, considering that this is very important to perform the canonical prayer Salat. The meaning of that is that if you know the symbolic meaning of the Kaaba and if you work with your stone, the creative sexual energy, the creative power, it does not matter what direction you pray. Instead, you learn to direct those forces from the base of the spine to the brain and into the heart. That is how you receive knowledge, Kabbalah within your emotional center, within قلب Qalb, the heart in Arabic. Likewise, as I mentioned, it does not matter what direction you pray but when you know the قِـبْـلَـة Qibla, you know how to redirect those forces within you, you are praying to the east symbolically, since in the Tree of Life, the east is Tiphereth, astrologically related to the sun when it rises. Your قِـبْـلَـة Qibla, your direction to which you pray is within you. Through alchemy, you raise the powers of Yesod to the east, up to the mind and then to the heart. This is very well-explained in Kabbalah.
We mentioned in the previous lecture on divine love how the symbol of Islam, the crescent moon and the star, is a symbol of how we transform the moon of our psyche into the sun of the Spirit. The star Venus, the star of love, Venus-Aphrodite, is “beauty” in Greek, and she is the divine feminine within us, the serpentine power called Kundalini, which is asleep in us in the base of our spine, according to Hinduism, Hindu anatomy, Hindu occult anatomy.
The sexual stone hides within it the energy of Kundalini in the base of the spine, and the stone is called the Yesod in Kabbalah, the foundation of our temple, because how we use our energy determines our spiritual life. If we waste our energy, we cannot function, but if we conserve our forces and become hermetically sealed, psychologically speaking, we do not identify with life so much and do not waste our mental, physical or emotional energy, we will become much happier and elevated.
How we use this energy of the creative power in us, the sexual power is that serpentine force that can raise us spiritually. Another interesting thing about this stone of Kaaba, is reported in pre-Islamic myth that there was a serpent sleeping at the base of this temple, of the stone, within the Kaaba itself in the earth. It is representing for us that creative power of the Divine Mother is in that stone. Many people are familiar with tantric yoga, raising the Kundalini force through sexual union up the spine to the brain. The stone is a very symbolic thing which we are going to elaborate with the myth or the teachings of Muhammad's ascension.
The Ascension of the Prophet
The very famous teaching of Muhammad is that he was meditating at Mecca, meaning, he was asleep and reflecting on his inner divinity while near the Kaaba itself. He became drowsy (emphasizing for us that in meditation, we become sleepy physically but consciously, we are alert, we are aware, we are vigilant). At that point, he encountered a mystical creature called Al-Buraq. It is an animal with the body of a mule, the tail of a peacock and the face of a woman, which he rode upon towards Jerusalem in a few moments and afterward, he ascended the seven heavens mentioned in Islam. The Tree of Life of Kabbalah represents nine heavens but you can also say seven dimensions, so the Muslims and the mystics of Israel are in agreement.
But how did he ascend towards those higher levels of being up those different steps of the Tree of Life? Precisely through working with the stone in Mecca.
If you look at the Arabic root of the name البراق Al-Buraq, it means “the lightning,” lightning bolt, and if you translate that into Sanskrit, it is Vajra. Vajra is a lightning bolt that the gods or the Buddhas wield, or Zeus wields to destroy the impure. That lightning is the creative Kundalini force of the spine that can help you to ascend up the heavens, the seven heavens or seven chakras of the spinal medulla up to the crown in order to connect you with the divine.
The name البراق Al-Buraq contains the word Ur, the Arabic نور Nur, or “light” of chastity. Remove Ur from Buraq, and you are left with Baq, the root of the term Baqarah, the sacred Heifer or Cow within the Qur’an, a symbol of the Divine Mother.
You find the name Buraq of course of our current president, but it also is a Muslim name and it relates to the Hebrew Barak in the book of Judges chapter 5, verse 12, which explains the exploits of the prophetess Debora or Deborah who was a judge of Israel fighting against the Philistines. Again, she represents something psychological, how our own consciousness needs to wage war against the infidels, which are not outside of us, but in us, our own fear, pride, worries, anxieties, hate, lust. These are infidels. These are something we need to be strict and to fight against consciously. It does not mean to go to war against someone else for their religion.
Now, it says in the book of Judges, “Awake, awake, Deborah, awake, awake. Utter a song. Arise Barak and lead thy captivity captive, the son of Abinoam.” They were persecuted by Sisera and his armies, the Philistine armies, in which Deborah led a great war in the Bible against her enemies and the enemies of Israel.
Again, Israel is not, in the Bible, representing the people of the Middle East, neither the Philistines. These are just symbolic representations. The names hide a lot of meaning. Israel is from Isis, the Egyptian goddess, the Divine Mother, Ra, Osiris-Ra and El in Hebrew which means God. The people of Israel are all the parts of our soul that are trapped in all the discursive psychological elements we carry within, which produces our suffering, and that which we call ego, negativity, self, infidels, defects which we have to fight against, those qualities that trap the divine light. Deborah is the judge of Israel, meaning she judges herself in meditation, that quality in us that helps to judge ourselves in which we combat those enemies to God, those unbelievers, so to speak.
It says, “Arise Barak.” Barak, Buraq, “the lightning, arise from the base of my spine to my brain and then to my heart up that mountain range to illuminate my psyche,” in which Barak is that sword, that fire that emerges when we work with sacred sound, with mantras. The word Deborah in Hebrew comes from Dabar, which means “word, to speak, to pronounce.” The letter ה Hei which is the H sound at the end. You put it to the front of her name, it is Ha-dabar, the Word. “In the beginning was the Word, the Word was of God and the Word was God.” When a couple unite sexually, they can pronounce sacred mantras and awaken that fire that we will send up the spinal column to the brain and is that sword that will help us fight against the evil ones within us. Again, the word sword is the letter S, the vowel S (we say it is a vowel in an esoteric studies). The letter S, if you pronounce it as a mantra, ssssssssssssssss, is the power to awaken that creative power. It is a fire, it is the sound of a serpent, serpentine fire of Kundalini that rises within the spine. That is the sword, S + Word, which we can awaken within us.
It says, “Awake, awake Deborah, awake. Utter a song,” meaning: pronounce mantras when you are with your wife or your husband in order to awaken that fire and to fight against the enemies of God which are within us.
So, Prophet Muhammad represents that, the qualities of the heart that help to raise those forces and to wage difficult wars against the lower selves, the nafs, egos.
One thing I will mention about again is the people of the Philistines. Literal people, of course, associate the scriptures as a history book, which is not the case. It is a symbolic text. You look at the word Philistine and it has many interesting relationships to the Greek language. You can say that the term Philistine sounds like Phila, Philadelphia, which is a Greek work meaning from Philos, “to love,” or Phileo, “to love,” and Adelphos, which means “brother.” Likewise, Philistine, if you break it down into Greek can mean Phile-Hestia, which means “tribe of the hearth” or “lover of the hearth,” someone who loves the fireplace.
This is an interesting symbol. It really refers to those egos, demonic qualities within the psyche which love evil, love to do harmful things, who love the fires of lust, to use our creative energies in the negative way. Yesod is the stone where the fire of life emerges physically and spiritually. Those who love the hearth, the Philistines, signifies any person who loves that energy but in the wrong way. They like to abuse that power through lust, through fornication specifically, or adultery. They like to get burned by that energy, to not conserve it and use it for God. So, these are the Philistines, those who love those egos, those devil qualities within the psyche, the conditioning of the mind. Likewise, the people of Israel must really liberate all the parts of God, all the qualities and particles of the soul that are trapped in suffering.
What we will mention is that to raise those energies, we must specifically work with meditation, which is allegorized in the Ascension of the Prophet. Muhammad's ascension represents at once how work with that power but also how to meditate, because he was contemplating God at the stone of Mecca. Then, in a sleepy state, he accessed that Samadhi, ecstasy, Satori, whatever word you want to give to it: a profound mystical state devoid of any subjectivity or limitation.
Sufis explained what we need to do to acquire that in Al-Qushayri’s Principles of Sufism. He states the following: “In general, it is to the measure of one’s alienation from one’s own ego that one attains direct knowledge of one’s Lord… I heard Abu Ali al-Daqqaq say, ‘One of the tokens of the gnosis of God is the achievement of deep awe and reverence for God. If someone’s realization increases, his awe increases.’ And I heard him say, ‘Gnosis requires stillness of heart, just as learning requires outward quiet. If someone’s gnosis increases, his tranquility increases.’”
We emphasize meditation as the science in which we learn to understand the root causes of our suffering by using those energies for our spirituality.
Selflessness and the Unity of God
In this graphic, we also include the Tree of Life. I want to emphasize the need to change. This Tree of Life is God, we could say, in His totality, the Being in all the levels of consciousness, from the highest to the lowest. We, of course, are in Malkuth, the bottom, this physical sphere, but we are still part of God, that needs to obey and to submit in Islam or to bow to the will of divinity. We do so by comprehending and striving against our own defects.
To understand mystical experience, the truth, we must overcome our conditioned mind, because, it is that sense of self which blocks us from accessing that mystical experience. As Abu Sa'id stated the following, “Wherever the delusion of your selfhood appears—there’s hell. Wherever ‘you’ aren't—that's heaven.” Sense of self, selfhood, is ego. That's really our hell, our suffering. That is the opposite of the bliss, selflessness, virtue, and ecstasy of God.
Bayazid Bistami also stated the following, in relation to this quote: “I came out of Bayazid-ness as a snake from its skin. Then I looked. I saw that lover, Beloved, and love are one, because in that state of unification all can be one.”
This Tree of Life, we represent as different modalities of consciousness, of being, but they are one tree. Just as we look at a physical tree, it has many branches. It is really one integral living being. Likewise, this Tree of Life and its many parts is really one whole. There's no demarcation between this teaching and the doctrine of Tawhid in Islam, because within God, all is one, but He manifests in different ways so that we can access him and gain knowledge. Of course, when Bayazid says, “I came out of my skin like a snake,” he is talking about the shell of our terrestrial personality to express that creative divine potential, the kundalini serpent, shedding the impurities of the mind in order to elevate those forces within us.
What do we need to do? We need to seek. As the book of Matthew, chapter 7, verses 7-8 states, “Ask and it shall be given to you. Seek and you shall find. Knock and it shall be opened unto you. For everyone that asketh, recieveth, and he that seeketh, findeth, and to him that knocketh, it shall be opened.”
Sufis have a very similar parallel about this quest for self-knowledge, of knowing the divine. This quote goes towards the explanation of the three levels of religion that we discussed. “Search for what you are asked about in the sanctuary of knowledge, Shariah,” meaning, the books and audio lectures or whatever scripture you have an affinity toward to study, let that be your sanctuary where you study divine wisdom. It is also the conduct we need to develop in order to experience the divine.
“If you do not find it there, then in the battlefield of wisdom,” is the path of Tariqah which, again, in Arabic, is the path of Mujahida, which is striving, or the path of jihad, path of war against the enemies of Israel, the ego, our negative sense of self. “If you still do not find it, weigh it with the unity,” Haqiqah, the truth, which you find when the body is in silence, in which the soul escapes from its material conditioning, its material shell, and ascends that Tree of Life that we are viewing. If it is not to be found in any of these places; if you're searching for the knowledge of the truth in yourself and if you don't find it in the books; if you don't find it in your daily life and your actions; if you don't find it in the highest levels of spirituality, in the unity, it says, “If you haven't found it in any of these places, strike Satan in the face with it.”
This has to do with verification of teaching. We may read about a doctrine, study it, be very devout Catholics, Muslims, Buddhists, etc., but it doesn't mean that we've experienced God, the truth. We need to learn how to experiment, to test our knowledge of ourselves with scripture, and if we don't find it there, within our daily actions, then we must reject our methods. Then, seek the knowledge in the truth and the experience of the divine. If we are very attached to, maybe, a certain quality of ours or a belief, if we don't find that verified in anything we have read, experienced, whether in our daily life or in meditation, then strike Satan in the face with it. Meaning, you got to be very strict with your analysis. Meaning, do not believe or disbelieve anything, but experiment, verify.
Buddha said, "Do not take my word or face value or because you have respect for me. Instead, test my words like gold." Scratch it. Burn it. Do what you will with it in order to verify that it is what it is. Likewise, anything we seek to verify, we should test it in accordance with these three levels of religion: Shariah or conduct, religious scripture; Tariqah, our actions, our daily life; and Haqiqah, the Samadhi experience, where we are united with the truth. We don't need to really conceptualize so much. We simply know, have the experience. If it is not found in any of those places, well, discard it. It is not true. That which is true is what you have verified, not what you believe, since it never leaves your heart. It is eternal. Now, to experience that, again, we emphasize mindfulness.
Self-Remembrance, Spiritual Practice, and the Present Moment
In this image, we have a man performing adhan, the call to prayer in Islam, in which they pray five times a day, which is a beautiful discipline, if done consciously, with awareness, representing the need to be vigilant psychologically, moment by moment. In Gnosis, we seek to pray more than five times a day. We seek to pray every moment. For this, Sufis also teach the same thing. "The greatest form of prayer is watchfulness of the moments," is what one of the Sufis we quoted, stated. We need to awaken consciousness to be aware of ourselves, to remember the presence of the divine, hudur.
There are steps and grades to how we contemplate the divine. Probably, one of the most important quotes from this Scripture we've been citing, Al-Risalah, is the following, "Al-Jurayri said that, whoever does not establish awe of duty and vigilance in his relationship to God will not arrive at disclosure of the unseen or contemplation, mushahida, of the divine."
Awe of duty means, to have reverence for one's practices, one's discipline. To meditate 10 minutes a day, 20 minutes, an hour, to mantralize, to pronounce sacred sounds or mantras, etc. daily. Whatever discipline we engage with, we must feel that awe in reverence of the divine in that act and make it consistent. Because if we don't practice one day, we practice every other day, we are not establishing awe of duty, which is a responsibility of the soul to work for God, for the Being. In that way, if one does not establish that, one cannot arrive at disclosure, meaning, the tearing of the veil, the experience, to perceive God directly, to witness the divine. That is in essence of contemplation, mushahida.
Again, when we have experienced that, when we have tasted that, we in turn can orient ourselves in our daily life and guide ourselves to know how to live appropriately. Whatever problems we face, whatever difficulties or challenges we experience, the Being can solve that, will arrange the means for us to comprehend what in us produces our suffering and how can we eliminate that, and also, how we can resolve difficulties in life. It is by accessing this witnessing of God or practicing the shahida or mushahida, contemplation and meditation, in which we truly realize that there is no “I,” there is no me, there is no self, there is only Him.
Ibn Karbala'i stated the following:
“When the seeker realizes the station of contemplation (mushāhida), which is witnessing God’s Essence comprehending and encompassing all phenomena,” meaning, this whole Tree of Life. He is really in all aspects of this graphic, whether from the highest or the lowest. We are part of him but we are in the densest sphere. We have to learn how to ascend, to go up.
“Does not your Lord suffice, since He is witness over all things?” (41:53) When someone fulfills this precept, meaning, remembering God in our mind, our heart, our body, we then witness Him and He through us.
“He continually witnesses lights from the mundus invisibilis.” This is a reference to how in meditation, people who are remembering God may experience lights, clairvoyant images, experiences, whether in the dream state or when the physical body is at rest, when we are concentrating on God.
“From such a mystic’s perspective, this world and the hereafter are one and the same. This can only be realized by a vision that is all heart and spirit, not a view bound by mere mud and mire.” What is this mud and mire? These are our own afflictions which we need to conquer.
The vision of the heart and spirit is the work of Tiphereth, the Human Soul, that unconditioned will that can free the rest of the consciousness. It is the symbol of the knight saving the maiden from the dragon, which is in us. That maiden is our divine consciousness, Geburah. The Human Soul is the warrior, the spiritual fighter, the human soul that must work to be married with his Guinevere, so Lancelot with Guinevere, the marriage of the two souls. Arthur of course, is the king, the Spirit whom we have to work with.
The Science of Certainty in Meditation
Now, we discuss in the Qur’an, the nature of developing certainty of the truth and knowing the truth. Many asked Prophet Muhammad and complained to him that they cannot experience the divine, that they do not know the divine. They do not know the unknowable. This is emphasized in Al-Baqarah, surah 2, verse 118: “Those who have no knowledge (Marifah),” or you could say ilm in Arabic as well. “‘Why does not Allah speak to us or come to us a sign?’ So said those who are before them, [words] similar to what they say? Alike are their hearts. We have certainly made the signs clear for people who have certainty.”
What does it mean to be certain? To verify. To know. That is the essence of Gnosis, of Marifah, spiritual knowledge.
You could say that there are three degrees of knowledge as well, or three degrees of certainty in Arabic. You have ilm al-yaqin. Yaqin means “certainty.” Ilm al-yaqin means, the “certainty of knowledge.” You have ayn al-yaqin, the “perception of knowledge.” You have haqq al-yaqin, the “truth of knowledge.” Now, with the knowledge of certainty or certainty of knowledge, you could say, one receives that by studying scripture, by receiving a lecture, from hearing a talk or reading a book. We gain a certain level of certainty, intellectually speaking, where we feel, “This sounds right. I can verify this. I feel confident with this.”
The next step is ayn al-yaqin. Ayn in Arabic or in Hebrew means eyes to perceive. It is what we consciously verify, what we consciously experience. Meaning, our soul is free of conditioning; we perceive beyond the mind, the intellect, and whether through an astral projection, out of body experience, or meditative experience, we come to verify something spiritual.
Then, haqq al-yaqin is the truth of knowledge, or truth of certainty. That is when the soul fully unites with God and is one with the truth in which there is no “I,” there is only Him. The famous Sufi, Mansur Al-Hallaj, was executed by the Orthodox Muslims for saying, “Ana al-Haqq, I am the Truth,” which of course is blasphemous to them, considering that he was saying, "I am God." A way to remember it, it was not Mansur who was saying that. It was God in him. Of course, the orthodoxy had him executed, tortured.
Jesus said, “Before Abraham was, I Am.” Meaning, Christ, through him, was speaking. God, through him, was speaking. When we have that level of certainty, it is because the soul is fully one with God. One perceives as God, temporarily liberated from the conditions of the mind. Of course, one thing is to temporarily experience that, another thing is to make that permanent. In order to permanently be in that state, we have to remove all conditions, and that is a long process, a path we have to follow.
These three levels of certainty are emphasized in the Quran, Surah 102, “The Rivalry.” “Rivalry in vainglory distracted you until you visited the even graves. No indeed! Soon you will know! Again, no indeed! Soon you will know. No indeed! Were you to have knowledge of certainty, you would surely see hell.” Again, hell is, we mentioned, not just a place. It is a psychological quality. It is not a place of brimstone and fire. Those are symbols of how, in a moment of anger, we are consumed by hate, by fear, by pride. These qualities make us vibrate at a very low level of being, and make us suffer, make others suffer. That is what it means to be consumed by hellfire, the ego, you could say, our negative psyche.
“Again, you will surely see it with the eye of certainty. Then that day you will surely be questioned concerning the blessing.” Then, the truth of certainty is represented in Haqaa, “The Inevitable.” Again, Haqaa, that which is “inevitable,” is Haqiqa, the Truth. This etymology signifies that we will inevitably have to come to speak to our inner Being and make account of our actions.
“Indeed, it is a reminder for the God-weary. Indeed, we know that there are some among you who deny it, and indeed, it will be a matter of regret for the faithless.” It does not mean people who just believe in a doctrine, but people who do not want to change, psychologically speaking, who do not know the divine. “It is indeed certain truth, so celebrate the name of your Lord, All Supreme.”
The Sufis emphasized this doctrine of certainty with the following quote:
“Knowledge does not come about except by the prior fulfillment of its conditions. That is, one must examine things in a pertinent and relevant way.” Meaning, to meditate, to experiment and verify, to test it, to not either believe it or disbelieve it, but to be neutral and to work with these exercises and to see the results and to know for ourselves what is true, what is not.
“Then, when hints of the divine become continuous and clear, demonstrative evidence has been obtained, the perceiver, through the succession of lights and his deep reflection upon them, becomes seemingly independent of the consideration of proof.”
Again, these lights are experiences we can have in meditation, or when the body is at rest, the soul enters the dream world. In that state, we can awaken our consciousness and speak face-to-face with the heavenly beings. In that way, there is no intercessor, we simply know, from that state on that Tree of Life, those heavens; we verify the nature of heaven, those qualities, those levels of being.
“It becomes seemingly independent of the consideration of proof.” Meaning, the more we verify, the less we need to read. Then, we simply know that the truth of the matter and from our conscious experience, or conscious work. Of course, we are Shravakas. We have to study and learn the teachings and the techniques so that we can ascend up those levels of path.
What is a real Gnostic, an arif in Arabic? It is somebody who fully manifests God. People in these studies, we could say, are aspirants. We aspire to know the truth and to fulfill it. The Sufis emphasized these qualities in relation to the constitution of someone who really knows God, someone who has fulfilled Ma'rifah and has manifested Haqiqah, the truth.
“The Gnostic is purified of base characteristics and the disasters of his nature. He stands patiently at the door of God and remains secluded in his heart.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
To stand at the door, as we see in this image, is the definition of a dervish, so the Sufi, the whirling dervishes, darvish, are those who stand at the door. In Arabic, it starts with the letter د Dal, or you could say ד Daleth in Hebrew: those who stand at the doorway of knowledge. The mystics of Judaism refer to Ma'rifah as Da'ath, the mystical creative knowledge of Tantra.
“He enjoys the good graces of God and corroborates him in all of his states. He has cut off the whims of his own self. He does not permit a thought in his heart that would summon to other than God. He becomes a stranger to the creation and is liberated from the catastrophes of his ego. He is cleansed of attachments and distractions and, in his secret being, is always conversing with God Most High. His every glance returns to God Most High.” ―Al-Qushayri, Al-Risalah: Principles of Sufism
This reminds me of a Sufi poem by Mansur Al-Hallaj. He says, “O, my eyes, O, my blinks, my stares,” referring to God, that God sees through him and guides him in his actions. Which is why, I believe it is in the Hadith, the Muslim oral tradition, where prophet Muhammad stated that, “The one who loves Him,” or his God speaking through him, “For the one who loves me, I become his eyes, his ears, his sight, his taste,” and the soul is immersed within that being, beingness.
“Therefore, the truth inspires him with the intuition of his secrets, the secrets of the course of His omnipotence. This is why such a person is called Arif, a Gnostic, and his state is called Ma'rifah, direct knowledge.” ―Al-Qushayri, Al-Risalah: Principles of Sufis
Conclusion and Practice
We always conclude these lectures with a practice you can engage with to help you to experiment and to verify what we are teaching, and to test it, to know it. In this exercise, continue to practice mindfulness, self-observation. Be aware of your mind, your heart, your body, your three brains: thought, feeling and movement, impulse, instinct, desire. At the end of each day, simply take a comfortable posture. You can sit in the full lotus or half-lotus or in a chair, Western-style, whatever is comfortable to relax the body and to silence the mind. Therefore, go into your consciousness and observe yourself. Do not identify with thought, feeling, impulse, desire, etc.
There is a mantra you can utilize from the Chinese tradition, Chinese Buddhist, or Chan tradition (the Japanese equivalent is Zen), a mantra that is called simply W-U, Wu. Amongst the Chan Buddhists or even the Zen Buddhists, they refer to this mantra as a negation of self. It literally means “no.” When you are examining your mind, you could do this mantra, the mantra Wu. It pronounced like a long exhalation of a breath: wwuuuuuuu. The master Samuel Aun Weor explains, it is a hurricane, a breath. Again, it reminds us of the Ruach, the spirit, the wind. You pronounce that mantra. Relax your body. You can do this for 30 minutes, an hour. Let your body relax. Then, eventually, let your body fall asleep. You can pronounce the mantra silently and then mentally.
When you examine your mind, look at the different qualities that emerge, memories, preoccupations, fears, etc., and simply negate them. Meaning, “Well, this is not my God. This is not my Being. This is not my true Self. Therefore, I am going to tranquilly ignore it.” Let it pass with the mind of intellect. Observe it. Let it go. Continue in the mantra: wwuuuuu.
In the writings of Samuel Aun Weor, he talks about this mantra in more detail, but a very simple way that you can silence the mind. When the mind is completely in silence and serenity, the soul escapes from the bottle and you temporarily experience the Truth, Haqq, your Being. Then, He can give you the guidance that you need for whatever issues or struggles you have.
Questions and Answers
Question: You were saying that we always need to be pretty much aware of what we are aware of.
Question: Meditation is a big step in that focus?
Instructor: We say that meditation is the daily bread of the Gnostic. “Give us this day, our daily bread.” That bread of knowledge is what we receive in meditation. That knowledge that we receive from the divinity within us is Kabel, Kabbalah. We will receive it within our qalb, our heart.
This practice of this mantra, Wu, is a preliminary step. We do mantras and sacred sounds to work with positive energy, to accumulate those forces in our interior in order to develop serenity. When the mind is perfectly in serenity, we forget our body, forget our mind, forget our sentiment. Then, the soul can reflect the divine qualities from above, in much the same way that a lake, when it is undisturbed, can reflect the stars of heaven, far away from any city.
Meditation is how we cultivate that knowledge. It begins first, observing ourselves. In daily life, we observe our mind, our heart, et cetera. Then, in that way, as the Sufis mentioned and we have mentioned in this lecture, "It is by developing awareness that God can exalt us in our daily life, in our daily deeds." Of course, meditation deepens that awareness.
Question: I always think of praying is we are talking to God, and meditation is we are listening.
Instructor: Meditation is listening. Also, when we pray, too, we do not need any formula. We can use many formulas such as the Ave Maria or Pater Noster, the Fatihah, the Opening of the Qur’an, which are very excellent for lifting our mood. I recommend that when you begin any meditation session, pray. You do not need to follow any specific formula. Just as a child approaches his mother, “Mother of mine, father of mine, help me.” God will respond if your mind is silent. Pray in the beginning and then silence your mind and then receive that knowledge. To pray is to strive, to conquer ourselves.
Question: It is just talking to God. It is just talking, right?
Instructor: When the mind is perfectly silent, then we can talk to God even in a deeper level. When the physical body is asleep, the soul escapes its shell and we can enter into the higher dimensions. Then, we can talk face-to-face. Then, we can conversate just as we are conversating here. Very vivid and real experience, God will make a form or image to teach us something.
Question: What is the context you used ‘hermetically sealed’?
Instructor: From the hermetic tradition.
Question: I only know the everyday meaning of that.
Instructor: Well, the science of hermeticism is the science of Hermes, which relates to the God Mercury. Hermes is associated with how we use our energy. We say Mercury to refer to, not just the physical element, but to our creative energy. The power of Yesod, the moon, that sexual force is Mercury. How we use it is how we illuminate our mind. Mercury relates to the mind as well. When we work with that power, we can illuminate our mind.
Hermetically sealed means we do not lose any energy. We discussed previously, in Tantrism, the couple should not reach the orgasm, specifically, that it is forbidden for those students to have any emission. The Dalai Lama states that the creative energy must never be let out. Likewise, with our heart. Likewise, with our mind. It is the renunciation of that habit, in which we conserve energy and transmute it, transform it. Where, we continually are filled with that water of life, which is the seminal matter, specifically. Hermetically sealed means, do not waste your sexual energy, but also, do not waste your emotional energy and your mental energy. Your quality of the mind is determined by how we use that creative power.
You look at people in the world today in relation to pornography or sexual addiction; that is all they think about, because, they are driven by that energy. We need to learn how to sublimate it, to direct it to more creative and spiritual purposes, which again, elevates our level of being, as we are discussing.
Question: Is there any Quranic interpretation that you would trust? I tried three of them years ago. You do not know which one to trust, because you cannot read Arabic, and you are reading somebody else's thought form. Do you know of any that are good?
Instructor: I know some English translations which are commended. Saudi Arabia commends the Abdullah Yusuf Ali translation. There is also a newer one, from more Western academia, which I believe is called “The Study Quran.” It is an English translation of course, but the good thing is that they explain some of the original Arabic, transliterated. That is very useful for people who only speak English and do not read Arabic to interpret certain words, such as some of the words we were using, refer to some of those resources. Very useful.
Question: Getting back to as you think, feel, and act, what is, as far as being in unison with all of it, does that have anything to do with it? I mean, how do you help others with that, with people? It seems there seems to be, what I have researched, is the cremation of care which is, no one really cares, hence skull and bones.
Another Speaker / Comment: Think of it like when you put two pianos together. You play a note on one piano that's side-by-side, the other one will pick up that note, will respond.
Question: It is like the 99 monkey syndrome, or the hundred monkey syndrome?
Instructor: I'm not sure.
Question: That just by being yourself, you just rub that off on others.
Instructor: If you have a higher level of being, it can help another person to rise to a higher level of being. Because, if you are vibrating with negative qualities, such as anger, you speak angry words, you are going to provoke anger in that person. Someone who has no training, they are just going to react.
Question: Isn't anger part of our dynamic though, the sadness, happiness, anger?
Instructor: Wrath or anger is an ego, a defect.
Question: No. No. Are we supposed to get, with all the atrocities and slavery, war, etc.?
Another Speaker / Comment: Yeah. Well, there is indignation. Yeah. That is the soul that says, "This is terrible." That is a justified sentiment. Remember in the book of Judges, judgment, in which God judges humanity, not out of hate but out of realization that people are corrupt.
Question: Jesus was angry at the bankers.
Instructor: He was very radical. People think of him as this very emasculated, sexless figure with no will. He is the whip of willpower to drive out those moneychangers, which is the symbol of all the egos we have who have taken the temple of God in us and prostituted it. He comes in with the whip. Christ, our inner Christ, rejects them. Just as Muhammad said, “Kill the unbelievers.” Kill your ego, but it does not mean kill anyone outside your religion. The thing is, when Muhammad came to Mecca, after taking over the city, he went inside the Kaaba and took all the idols that were there and knocked them over and destroyed them, as a symbol. He is representing how in our own physiology, our energies, our mind, our psyche, we have to take all of those egotistical elements and remove them.
Question: From the Gnostic teachings, are you familiar with John Lash?
Question: Okay. He says that Jesus was a demigod.
Instructor: Well, in Gnostic and Buddhist terms, a demigod is a Bodhisattva, a master who is the essence of Bodhi. Sattva means essence or incarnation. Bodhi means wisdom or light. Wisdom in Hebraic Kabbalah is Christ. He was the incarnation of the Lord. Just as Muhammad was an incarnation of the truth, the Lord. Moses, Buddha, they all incarnated that light which the Christians called Christ.
The human person, Jesus of Nazareth was a Bodhisattva, a great master. He is very diligent and he is helping humanity today, although, anonymously, because, you see what they did to him. But he is very active. Any Bodhisattva is someone who works selflessly. He is a being with divinity fully illuminated within him, like Mansur Al-Hallaj. He said, “Ana al-haqq. I am the Truth.”
Those beings are very hard to comprehend at our level. If you awaken in the internal planes, in the dream world, the heavens, you can talk to him face-to-face. Personally, I know Jesus. I talk with him. I invoked him in the astral plane, and he has given me certain teachings that have helped me. He is a being that is very hard to comprehend. We say he is the head of the Gnostic Church. He governs countless trillions of souls. He has omnipotence, omniscience. He can help many people in many places at once without any confusion. That is the symbol in Buddhist doctrine of Avalokitesvara, the god with the thousand hands: that is Christ. All that light is everywhere and nowhere, or you could say, is not limited to any place. A Bodhisattva is a being that incarnated that. He is a demigod, part God, because he has incarnated the God but still, he is human soul. He is Tiphereth, the physical person.
Question: Personally, how are you gauging what is going on right now in this third dimensional reality that we're living in? In terms of what is going on in the world.
Instructor: Well, humanity has precipitated itself on the path of destruction. It is very bleak. We are giving these lectures and teachings to help save the hat from the drowning man. Because, as the Qur’an teaches, humanity is going to be judged, has already been judged in 1950, I believe. Samael Aun Weor says that the Elohim, the gods, judged humanity and said humanity is worthless. It is really devoid of value. Therefore, since people no longer want to change individually, then the rest of humanity has to get cleansed. There is a big cleansing that is going to happen. When religion talks about hell, it is really just taking those souls that do not want to change, and nature does that for them, purifies them in the center of the earth, in the internal dimensions. When they physically die, the soul goes to those regions to be purified of those ailments, those shells. That is like a recycling plant. They will be cleaned at the end, but it is a very painful process. I do not recommend it.
Question: What about the Elohim, the lowercase gods?
Instructor: Well, we say Elohim, are masters, or any being that has fully perfected him or herself, is an angel. That is an Elohim.
Question: Really? Even Lucifer?
Instructor: Lucifer is a symbol of a quality or an aspect of our divinity, a very controversial one too. Luci Ferros, the bearer of light. Again, that light is Bodhi, Christ, but it is the shadow. It is that element of Christ that enters into imperfection in order to tempt us. He is the tempter. He gives us ordeals in life for us to conquer them, not to fail, but to conquer them. Therefore, he gives us hardships so that we can psychologically train ourselves. Of course, since the writing of Paradise Lost by John Milton, people took this term, Lucifer, and totally misconstrued it.
Question: Well, there is Lucifer and there is darkness, just like light in Catholicism.
Instructor: Well, yeah. We say that, that energy, when it is impure is the blackened Kaaba: impure soul, impure energy. When it is purified, that Lucifer shines as light. He is a ladder to ascend or descend. He is that creative energy itself, the sexual power. He is the power of the Holy Ghost, you could say, the sexual energy we have been discussing, Kundalini. That energy can either liberate you or, if it is channeled through the ego, destroy you. People who use that energy in a negative way, obviously, create harm. You see humanity today, people are perpetuating their suffering because they are addicted to negative habits.
Question: Getting back to the negative habits, whether it is the sexual thing or drinking or whatever your past karma is, what is the best way to get rid of that karma?
Instructor: We have three steps in terms of psychological work: discovery, judgment, execution. The book Revolutionary Psychology explains that very well. You can also read The Great Rebellion. It builds off of that.
First, we have to discover our defects. Then, we have the judge them in the meditation after.
Question: All 2,000 of them?
Instructor: Well, there are a lot of egos obviously. You look at the Bible, how Saul destroyed his thousand, and then David killed his 10,000. Levels of a master that, first, in the beginning, kill a thousand egos, this is a symbol of a lot of egos, not a literal number. Obviously, if you have annihilated that many, you would be pretty pure. To be at a higher level, of course, eliminate 10,000. Ten refers to those 10 spheres of the Tree of Life. Meaning, you are purified in all those levels.
Of course, we have to start where we are at. Of course, the thing is not to get discouraged, because the reason why we have this teaching or any esoteric scripture is that there is a lot of hope. For those who want to change will change. For those who do not, they will not. You look at how the Qur’an talks about how people, when they are presented with the truth and the knowledge, they just rejected it, like Jesus, Buddha, etc. Christ was assassinated. Buddha was supposedly poisoned. Socrates was given hemlock. He did not want to be exiled from Athens. Many masters were persecuted. It does not surprise me that people do not like this knowledge. Obviously, we do not have many crowds. Those who want to change will change and will be benefited by the divine. God really helps those who help themselves.
First, work on your ego. Eliminate fear, anger, pride, all those conditions of mind. You will see, little by little; you will have experiences in the internal planes, where they are guiding you and they talk to you face-to-face about your work. They can help you. I have had that for a long time.
This is a transcription of an audio lecture from The Sufi Path of Self-knowledge, originally given live at the Gnostic Academy of Chicago:
It is good, for the purpose of our studies, to discuss the nature of divine love and its practicality, its need, its importance. Simply look at the world today, at the news, and you find acts of destruction that are unprecedented, crimes that are beyond comprehension. The world is in a state of calamity that precedes a much greater state of global crisis, of which the prophets of all religions have warned against.
It is through the recognition of suffering that the student of genuine religion seeks to understand how to change oneself. If we do not change our negative interior psychological states, we cannot hope to produce the changes that we seek among other sentient beings. It is precisely through overcoming the afflictions of our own mind, its conditioning, that we can learn to transmit the light of the divine, which is within us.
The thing to remember and comprehend is the nature of the self. The real self, the Being, does not pertain to any individual, any person. The Being, the self, is not our fears, our anxieties that cause so much distress and confusion; neither is the Being our self-esteem, our pride and vanities that fluctuate and change like the wind. Our education, titles, diplomas, which we wield as intellectual arsenal to substantiate and defend our pride, does not constitute our true self either; our book knowledge really accounts for nothing when confronting the fundamental problem of psychological and spiritual transformation.
The Being is universal, cosmic. There is no individuality there, in the sense of “me,” “myself,” “I.” Within the Being is the supraconscious understanding of all things in the eternal present, beyond the projections of our worries, fears, preoccupations, ambitions, and terrestrial baggage. By learning to access the divine potential and presence of divinity, known in Arabic as hudur, we awaken to our genuine self-awareness, muhadarah. By learning to pay attention, here and now, we discover the very obstacles to our own development. Through recognizing the conditions and faults of our mind, we learn to become truly transformative in a very practical sense.
In this awareness, we do not simply wish for a better state of humanity, but actualize it, here and now, for the betterment of others. This is something we can practically manage, and see its results. Therefore, this work is not something ambiguous, not vague; it is not suppositional. It is concrete, factual. For as Samael Aun Weor wrote, “Gnosis is lived upon facts, withers away in abstractions, and is difficult to find even in the noblest of thoughts.”
Through this work, we can see the clear effect of our actions upon others within our daily life, either to our benefit or detriment. There is no need to believe in spirituality, some vain utopia that someday things will get better. Instead, we learn to produce positive results for the happiness of others, serving divinity in every thought, word, and deed.
As we are going to explain in this lecture on divine love, faith is conscious knowledge. It is experience born from energy and action. It is what we know. To believe in something is really useless. To not believe in something is also useless. To invest our mental or emotional energy into a concept does not change the daily reality of our suffering; it does not help us to acquire cognizance of the purpose of life.
We may really believe in Jesus, Buddha, or Muhammad with our hearts, yet we continue to feed anger, resentment, and all the degenerate qualities of the psyche that cause harm. We use the very energy that can give birth to the soul for our defects. To believe or not believe in a tradition, guru, or sheikh, is mistaken, because it does not address how to consciously control the energies that can awaken our perception, so that we do not need to believe, but can seriously know.
We must learn not to wash our hands in justification, as Pilate allowed Jesus to be crucified, whereby he stated, “I am innocent of this man’s blood.” All of us have Pilate inside, washing our hands clean of culpability, while in truth we allow our most destructive habits to crucify divinity within our hearts.
It is also not in believing in some prophet or deity that we will be saved. As the Apostle James taught, “Faith without works is dead.” Believing in Prophet Muhammad, with our intellect or heart, as a concept or emotional quality, will not redeem the soul, the consciousness. To have genuine faith in a tradition is to know from experience the principles it contains. So, if we have consciousness of what Muhammad taught, what the prophets taught, and if we practice their teachings, we will develop the consciousness thoroughly. But belief is another thing; to think something is true or not is irrelevant.
Attending a church, mosque, or synagogue does not make one spiritual. Having direct experience of divinity does. Being part of a physical group is insufficient for objective self-knowledge. We need practical and transformative knowledge applied to daily living. But not only that, we need to apply what we learn. Therefore, the tradition we study here is filled with innumerable practices geared to awaken the consciousness. But if we just read the knowledge and don’t apply it, we won’t have real faith. We will be stuck in belief.
The Definition of Divine Love
Many people toss the term “divine love” around in so-called spiritual circles, and have many concepts about it. All of this is very sentimental, like hallmark cards. Many people have a lot of ideas about what love is, and can write very beautifully and convincingly about it. Yet if we go very deep within meditation and awaken our consciousness within the superior worlds of nature, which we access when we dream, we will find that people write about love in accordance with their psychological conditioning, self-esteem, fears, and insecurities.
Genuine love is selfless. There is no ego, no “I” present. Love only gives of itself for others, without any concern for how one appears, one’s self-image. This is essential in our study of self-knowledge, as especially presented within Sufism, because it is the universal sense of Being, wujud, that connects us with all beings. This is most important within the perfect matrimony, the sexual union of two beings, one who loves more and the other who loves better; sexuality is the full manifestation, inspiration, and expression of Allah, divinity. Sexual union is the science of Alchemy: Allah-Khemia, the chemistry of God.
In love, there is no concept or reasoning. Love simply is. A true marriage, before divinity, therefore, is between husband and wife, when man and woman sexually unite. Paperwork means nothing. In most cases marriage papers constitute legalized prostitution and have nothing to do with love. Marriage exists when a man unites with a woman in sex; this is a literal, psychic, and spiritual communion of souls.
The Sufis poets have always utilized sexual and erotic language to describe the soul’s unification with the divine. Yet few people realize that this language is also literal; that when husband and wife connect sexually, they become a terrifically divine being, capable of creating life. If the couple knows how to conserve that sexual energy and not expel it, they remain in Eden, a Hebrew word for bliss. Their love remains intact, pure, and chaste. If the couple is sensual, carnal, and animalistic, they will be kicked out of paradise.
As Christ spoke through the mouth of Jesus, “Before Abraham was, I Am.” Only divinity can say this word, “I Am.” But when a married couple unites out of selflessness, compassion, and true remembrance of divinity, then the Being, Allah, is fully manifested there.
Mansur Al-Hallaj, the great Sufi master, once stated, “An al-Haqq!” or “I am the truth!” in Arabic. This got him in trouble with the orthodox authorities, who were scandalized that a terrestrial person would refer to himself with one of the sacred names of Allah. It is the equivalent of saying, “I am God!” Jesus said the same thing and was thereafter crucified. What occurred in both cases was that divinity, whether named Jehovah, Christ or Allah, manifested within those initiates. Both Jesus and Al-Hallaj became vehicles of divine love and being, and had reached the heights of mastery through working in the perfect matrimony, in the science of Alchemy. Through sexual union, Jesus and Mansur could develop their complete divine potential.
Sadly, Mansur was tortured and executed. However, like Jesus, he was completely free of ego and conditioning before his physical death, which is why his poetry and light were intense during his final hours.
Only the Being can say, “I Am.” The Being is divine love, the intelligence of all creation, of all the cosmos. But we can become vehicles of Allah when working in Alchemy, the chemistry of God, which is the perfect matrimony. This is how we can fortify compassion and eliminate many defects from our nature, so that our consciousness irradiates with selflessness and abundance.
The Sufi-Christian mystic poet known as Kahlil Gibran spoke beautifully about the sexual nature of divine love in his book The Prophet. Even the name of this poet deserves reflection, since Hillel in Hebrew means “Praised or Glorified One,” a reference to the star of dawn, Lucifer, the sexual potency. Gibran reminds us of the Rune Gibur, the swastika or cross in motion, emblem of sexual alchemy, whereby the energies of sex inflame and illuminate the chakras of the body, causing them to spin as the swastika in movement. The cross is also a sexual symbol representing the vertical phallus and the horizontal uterus. This forms Gibur, the strength and chastity of God, known as Aun in Hebrew: Gibur-Aun, Gibran.
The following quotation is from the chapter “On Love.” I will provide some comments in between the lines to provide understanding, since this poet is a great Kabbalist and psychologist of the Sufi tradition.
Then said Almitra, "Speak to us of (Conscious) Love."
And he (Almustafa, the Chosen and Beloved of الله Allah) raised his head and looked upon the people, and there fell a stillness upon them. And with a great voice he said:
When love (גדולה Gedulah, the Spirit, the Innermost) beckons to you follow him,
Though his ways are hard and steep (through the path of the spinal column, the reed or staff of initiation).
And when his (solar) wings (that open upon the Caduceus of Mercury) enfold you yield to him,
Though the sword (of Kundalini) hidden among his pinions may wound you (your ego).
And when he speaks to you believe in him,
Though his voice (the Voice of the Silence) may shatter your (egotistical) dreams as the north wind lays waste the garden.
For even as love (גדולה Gedulah, the Spirit, the Innermost) crowns you (with a crown of life, כתר Kether, the Father; Revelation 2:10) so shall he crucify you (through initiation). Even as he is for your growth so is he for your pruning (of your inner tyrant, your egos; Isaiah 25:5).
Even as he ascends to your height (of the Tree of Life) and caresses your tenderest branches that quiver in the sun (the Solar Logos: כתר Kether, חכמה Chokmah, בינה Binah in Kabbalah),
So shall he descend to your roots (at the tree of زقوم Zaqqum, the tree of death in Islam, the Klipoth of Kabbalah, the inferior worlds) and shake them in their clinging to the earth (מלכות Malkuth).
Like sheaves of corn (plants which assimilate the Solar Christic Force) he gathers you unto himself (He strives to unite all the diverse parts of the Being, to achieve tawhid, unity of God).
He threshes you (provides you ordeals) to make you naked (innocent, like Adam and Eve before the fall).
He sifts you to free you from your husks (egos, Klipoth, shells).
He grinds you to whiteness (through the wheel of Karma).
He kneads you until you are pliant (in contemplation and meditation);
And then he assigns you to his sacred fire (the Kundalini awakened through the perfect matrimony), that you may become sacred bread for God's sacred feast (the sacred initiations within the temples of the Superior Worlds).
All these things shall love (גדולה Gedulah, the Spirit, the Innermost) do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart (the Universal, Abstract Absolute Space, the Spirit of Life Free in its Movement).
But if in your fear you would seek only love's peace and love's pleasure,
Then it is better for you that you cover your nakedness (your shame born from fornication, as Adam and Eve were after the fall) and pass out of love's threshing-floor (the ordeals of a matrimony and of initiation),
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love (גדולה Gedulah, the Spirit, the Innermost) gives naught but itself and takes naught but from itself.
Love (גדולה, the Innermost) possesses not nor would it be possessed; For love is sufficient unto love (for "my God is God," אליאל). When you love you should not say, "God is in my heart," but rather, I am in the heart of God (the Absolute Abstract Space, الله Allah)."
And think not you can direct the course of love (the straight path of the Bodhisattvas), for love, if it finds you worthy, directs your course.
Love (גדולה Gedulah, the Spirit, the Innermost) has no other desire but to fulfil itself.
But if you love (consciously) and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night (the Divine Mother Space).
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully (to die to the animal ego with happiness and contentment).
To wake at dawn (for runes, meditation, and esoteric exercises) with a winged heart (or the longing to know divinity) and give thanks for another day of loving (through a perfect matrimony);
To rest at the noon hour and meditate love's ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved (الله Allah, the divine) in your heart and a song of praise upon your lips. —Kahlil Gibran, The Prophet
To obtain the supreme heights of initiation, we must work in a matrimony, which is the path of sacrifice, the cross. This is how our inner spirit, Gedulah, the Innermost, receives powers, and riches, and glories, through the work of His human soul or bodhisattva.
A true matrimony is one born of selflessness. There is no desire that says, “I want,” “I crave,” “I need.” Love does not demand ultimatums of the other. Conscious love only knows how to provide for the beloved, and is willing to provide even the last drop of his or her blood for one’s partner. This is the type of consciousness between Jesus and Mary Magdalene, Rama and Krishna, Muhammad and A’isha, and other sacred matrimonies.
So if we’re married, we aspire to those heights of spirituality, because most of us are selfish. Yet through training this can change. It is easily obtainable when there is some degree of love and comprehension between the couple, since love grows the more it is nourished and fed, and the more our animal ego, desires, and conditions are annihilated.
The Trainings of Sufism
So, we previously discussed the demarcations of instruction as given within religious traditions, specifically within Sufism. Religion can be divided into three classes or categories of instruction and practice, whether introductory, intermediate, or advanced, otherwise classified as exoteric, mesoteric, and esoteric.
The Sufis denominate the first level of teaching as Shariah, which in spiritual studies does not pertain to the punitive or repressive laws of Muslim countries, but pertains to our conscious psychological discipline that we engage with to curtail negative thinking, negative feeling, and negative action.
Likewise we talked about Tariqah, the intermediate or mesoteric aspect of religion. Tariqah simply means “path.” It is the way that follow and practice, a path that winds from oasis to oasis within the desert of our life, the wasteland of initiation. It is our practical work that we fulfill day by day, moment by moment, for the benefit of others.
Marifah means knowledge, and is the Arabic word for gnosis. We also have Haqiqah, which is the truth. Marifah and Haqiqah can be described as two aspects of the same dynamic, since for the truth to be realized, we must have knowledge, expedient methods for transforming the psyche, and to have knowledge, we must comprehend and realize.
Buddhism divides these three categories as the Shravakayana, Mahayana, and Tantrayana, the introductory, greater, and supreme vehicles. Shravakas are those who listen to the spiritual teachings for the first time. Such persons practice spirituality for their own well-being. But with the Mahayana, or greater vehicle, one works less for oneself and more for others. In Tantrayana, one works solely for all sentient beings.
The same in the Sufi model. In Shariah, the practitioners work to stop their own suffering and to cease causing harm because such actions produce harm within them. In the path of Tariqah, that of divine love, we work on ourselves for the benefit of others. We can then say that the last two degrees or trainings of Sufism, Marifah (knowledge) and Haqiqah (Truth) are combined as one and constitute the highest aspect of any teaching, the most expedient methods of transformation, and also the highest levels of understanding and knowledge.
So these trainings entail their own forms of discipline, in varying degrees. Shariah is ethical discipline, mind training, whereby we comprehend and eliminate defects so that we don’t harm ourselves. We are taught to not lie, to not steal, to not commit fornication and adultery, to not ingest intoxicants or drugs, alcohol, etc. We avoid taking in elements that are contrary to our spiritual work. We clean the temple of our body, heart, and mind so that the Being can officiate. We learn not to kill, not only physically, but with speech.
When we speak sarcastically and humiliate our neighbor, we make blood rush to his face. This is a form of bloodshed and killing, whereby we are killing a person’s self-image. This is wrong. All religions teach us against negative behaviors of this type. As Prophet Muhammad taught, “The strongest among you is he who controls his anger.”
Each religion has its own set of commandments that it gives. Again, these laws are not punitive: “Do this or be punished!” That is something very superficial and does not produce real development in the soul. Following external laws is one thing, but being a law unto oneself is another.
This does not indicate that we can do whatever we want, but that we follow the internal law of divinity, which is harmony, peace, and health. We simply depend on no one to do this work, only the Being.
This training is known as ethics. Ethics is different from morality. What is moral in one country is immoral in another. Simply look at the differences between North America and the Middle East. Ethics is knowing how to act appropriately for the benefit of others in any circumstance. Compassion is within all religions, all ethical disciplines, especially Islam. The punishments for adulterers and fornicators in Surah Al-Nur, “Surah of the Light” within the Qur’an, for example, is a symbol of how to work against the ego. Flagellation and the removal of thieves’ hands is a representation of what we must do to our ego, for as Jesus taught, “If your left eye offend you, pluck it out, lest your whole body be dragged into hell.” By denying our ego, by waging a holy war against our desires, defects, vices, etc., we generate light.
Scripture is written in symbolic language for the consciousness. If people take these punishments literally and physically harm others, this is something else and different.
The Qur’an has many allegorical verses which we need Kabbalah, alchemy, and intuition to understand, as indicated in the following Surah al-Imran, verse 7:
"It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] literal―they are the foundation of the Book―and others allegorical. As for those in whose hearts is deviation [from truth], they will follow that of it which is literal, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge (Marifah, alchemy and Kabbalah) say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding (Binah, Intelligence in Kabbalah)." —Qur'an
The other two degrees of these trainings are based on Shariah, the law, and mutually support each other. If one has no ethical discipline, one cannot follow the path, Tariqah, and achieve understanding and knowledge (Marifah) of the truth (Haqiqah). All three trainings integrate and constitute three aspects of one whole. However, the path is presented in these degrees due to the capabilities, dispositions, and needs of their practitioners.
Marifah is sexual knowledge, alchemy, known as Tantra in the east, the principle of Tantrayana. A matrimony is not only the basis of physical life, but spiritual life as well. When we work in a marriage we can harness the most potent energies of the universe for the development and awakening of the consciousness.
The Sufis use erotic language to describe union with God, whereby the soul is lost in the ocean of love. When a couple is sexually united, husband and wife lose their identities and become lost within the ocean of the creative sexual energy. There is no “me,” “myself,” within two practitioners of sexual magic who deny their egos, who learn to annihilate egotistical desire (through fana in Arabic) to be, to subsist (through baqa in Arabic) within the creator (Al-Khaaliq).
Who is it that creates in us? The sexual energy, the power of divinity. But how we create depends upon whether we follow divine love and will or our own egotism and desires.
While the Sufis used clear, erotic language to describe the path of alchemy, many people do not realize that this love is also physical, literal. Divine love is manifested through husband and wife in sexual cooperation, in sexual magic or Alchemy.
This is the power of Baqarah, the sacred cow, a symbol of the Divine Mother in Hinduism. She is the serpentine power of Kundalini that the tantric practitioners work with. Therefore, with great respect and veneration, Muhammad became the vehicle for transmitting the second surah of the Qur’an, “The Cow,” or “Heifer,” the longest Surah of the Qur’an. The Qur’an means “The Recitation,” the mantralization of the sacred verb. The power of speech esoterically refers to the power of the bull or cow. When couples pronounce mantras in sexual union, they are learning to unite with divinity completely, to remove the conditioning of the psyche and the mind to liberate soul from conditioning, through the power of love.
To understand the trainings of Sufism, we can refer to the Sufi master Ibn ‘Arabi. He explained that in the path of Shariah, “Yours is yours and mine is mine.” That which belongs to you is yours. That which belongs to me is mine. There is a sense of separation whereby we are working individually for our own spiritual benefit and goals.
In the path of Tariqah, “Mine is yours and yours is mine.” There is a shift of perspective, whereby we focus on the spiritual community and the benefit of others. There is a degree of selflessness and compassion present whereby we can help one another in a genuine sense, without major interferences from our egos, nafs, or defects.
Regarding Marifah, knowledge, Ibn ‘Arabi states that “Nothing belongs to you or me.” In truth, we don’t own anything. All abundance belongs to divinity.
Regarding Haqiqah, the truth, Ibn ‘Arabi stated, “There is no you or me.” Meaning: there is only God, divinity, the Being, Allah.
Remember when we said earlier that “Wherever your sense of self is, that is hell. Wherever you aren’t, that is heaven.” There is no egotism, self, or sense of “I” within the Being, as we presently know in ourselves. The Being is as different and incompatible to the mind as oil is to water.
Divinity, the real Being, is the Absolute Abstract Space, the emptiness of enlightened cognizance, the pure light of Adi-Buddha, Ain Soph Aur in Kabbalah, which to our present sight is darkness, but for the self-realized masters is the uncreated light of the unknowable divine.
This divinity is selfless, but constitutes the true universal individuality, or better said, supra-individuality of any master who learns to incarnate and develop that force in themselves, so that there is no self, only the truth, al-Haqq, as proclaimed through Mansur Al-Hallaj. Divinity is one and absolute, as proclaimed through the Muslim Shahidah or testimony of faith: “There is no god but God.”
Anyone who wants to comprehend divinity must fulfill the three trainings. Again, these are not something rigid and dogmatic. These are practical steps. We must begin where we are at, with Shariah, ethical discipline, since we have a lot of selfishness and desires that keep us from knowing divinity. As we develop light, we can then provide that light of compassion for others in the path of Tariqah. By serving others completely, we follow Jesus, Buddha, Krishna, Moses, Muhammad, on the path of Marifah and Haqiqah, knowledge and truth.
In Shariah, we serve divinity in ourselves. In Tariqah, we serve divinity in others. In Marifah and Haqiqah, there is only divinity everywhere and within ourselves. There is no “I,” but only the awakened state of consciousness free of conditions.
The Three Brains
In the path of self-knowledge, we deeply study what in gnosticism is called the three brains. These are three centers of psychological, energetic, spiritual, and physiological activity. The term brain in gnostic studies does not simply pertain to the physical matter within our skull. But a brain, esoterically speaking, is a machine that process certain psychological states, or qualities. It’s a type of mechanism.
We have an intellectual brain, which is where we process thought, mind, concepts, reasoning, ideas, theses and antitheses, and hopefully synthesis.
With the emotional brain we process sentiment, like, dislike, feeling, hope, longing, fear, etc. It pertains not only to just those psychological states, but to our heart and its nervous systems. The heart is a very sensitive organ and has intuitive capacities that are unlocked through the science of alchemy.
We have a third brain all throughout our spinal column, the brain of action, and which is divided into three principles, dynamics, or qualities. We have the center of movement at the top of the spine, whereby we process all our movements in our body. We have the instinctual center relating to the base of the spine, relating to our impulses, will, actions, desires. The most potent center pertaining to the spinal column is sexual, the sexual center or sexual organs. The sexual energy is the most potent force we carry within our body. The third brain can be therefore synthesized as the motor-instinctive-sexual brain.
Why discuss the three brains in relation to Sufism and divine love? Because to love the divine, we must become fully conscious of all these aspects of ourselves, and to give everything to God through renouncing negative habits and psychological states, whether through thought, feeling, or impulse. We can only learn to transform our psyche when we become conscious of our three brains. We become conscious of divinity likewise through the management of these parts of our body and psyche.
The three brains are a machine, a car that we must learn to handle and drive, if we want to safely arrive at our spiritual destination. Dreams of driving a car can symbolize how we use the mind, heart, and body appropriately or inappropriately. See how you drive in your dreams to know how you are doing!
Jesus taught us about the three brains in the gospels when a Jewish Pharisee tried to discredit the master before the public:
"And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?
"He said unto him, What is written in the law? how readest thou?
"Jesus said: Thou shalt love the Lord thy God with all thy heart and with all thy soul, and with all thy strength and with all thy mind; and thy neighbor as thyself." —Luke 10:25-27
The heart is the emotional brain. The soul is willpower, the human consciousness beyond thought, feeling, and bodily sensation. This will must dominate our thinking, feeling, and action. Our human consciousness or willpower is mostly conditioned by nafs, egos. But there remains a free portion of this consciousness, which we call the Essence, that must liberate the conditioned consciousness, as we explained previously.
We also must love God with all our strength, meaning: all our vitality or sexual energy. When we wake in the morning, we are rejuvenated by our vital energies, renewed through the process of physical sleep. This depends upon how we use the sexual force, because if we squander this energy, we will become weak, mentally, emotionally, physically, and spiritually.
Sexual energy gives us life. This is easy to see physically. The physical birth of a child is contingent upon the union of man and woman. By using the virile force, the sexual energy, husband and wife can create a human being. Likewise, the spiritual human being can be created in us through that same energy. We would not be here if it weren’t for the creative force, the power of the Holy Spirit as denominated by the Christians.
It’s interesting that the root word for virility is virya, warrior, someone who is spiritually and physically strong. Likewise, virtue is born from virility. How we use our sexual, emotional, mental, volitional, and conscious energy can grant us union with divinity, if we know how. Therefore the gospel states, “Love thy God with all thy strength.”
By conquering the sexual force, we become virya, warriors, mujahidin, strivers in spiritual warfare as taught within the Muslim tradition. This is a war against the ego and desire, against our nafs, defects. Through transforming the sexual energy within us and giving it to divinity, we acquire divine virtues and develop self-knowledge.
Faith and the Solar Force
By working with the sexual energy, we develop genuine faith, since this energy awakens consciousness and gives us direct knowledge of the mysteries of life and death. This is the science of transmutation, from the prefix trans, “to carry over, transport,” and mutation, mutate, “to change dense material forms into energy,” into spiritual force. Transmutation is the alchemical science of transforming our conditioned psyche into liberated consciousness, by transmuting the seminal matter or waters into cognizance and light.
We’ve included in this image the famous symbol of Islam, which is the crescent moon and the star of Venus, the star of love. We have juxtaposed with this image the Assumption of Mary, who is standing on a moon with her head crowned with twelve stars.
The power of the warrior, the virya, born from one’s virility, is in itself symbolized by the crescent moon. In Kabbalah, the moon relates to the sphere of Yesod, the second sphere from the bottom of the Tree of Life. Yesod means “Foundation” and is constituted by our sexual energy. It is the foundation of spiritual life. The Tree of Life is literally our spine, and Yesod is the sexual organs, since without our spine we would be invalids, incapable of functioning in life in a complete sense and not without special assistance.
We can likewise transpose the image of the Tree of Life on a human being, where the first trinity relates to the head, the second trinity to the heart, and the lower trinity to the sexual organs and thighs of the human being. This diagram relates to the three brains in many interesting ways.
With the moon, we think of lunar cycles, mechanicity, and forces in nature, as well as repetition. The moon is also a symbol of the mechanicity of the mind, the ego, the nafs. Our psyche is a moon, meaning: our habits are very ingrained. Whether we like to smoke or drink, to engage with specific types of conversations or discussions, we are habituated and fixed on certain behaviors due to the sleep of our consciousness. These habits and ways of being, some harmful, some not, constitute the conditioning of our psyche. They are mechanical and lunar, not belonging to the physical moon, but to our egotistical psychology. The mind is a moon; it only knows how to engage with its own conditions and desires.
But of course, in this image we have something very beautiful. The star of Venus above the crescent moon relates to love. Venus is the goddess Freia amongst the Nordics, which is where we get the word “Friday,” the holiest day of the week for Muslims. Likewise. sundown for Jews who celebrate the Sabbath, or Saturn-Day, Saturday.
This Freia, this Venus-Aphrodite, this goddess of love is the Hindu goddess Kundalini. She is the Divine Mother, the feminine aspect of our inner divinity. As we mentioned the Hebrew word Elohim, El is masculine, God; Eloah is feminine, Goddess; and Elohim, with Iod and Mem added to the end of Eloah, is Gods and Goddesses: Jehovah, or Jah-Chavah. Jah is the Divine Father. Chavah is the Divine Mother.
The Divine Mother is essential for our spiritual work, whom we must comprehend and experience very deeply to achieve self-knowledge. She is the power that can help free us from our defects. She destroys our defects after we have comprehended them completely in meditation. She liberates the soul from conditioning through wielding the powers of the moon, the sexual energy. She is the sacred heifer, the Cow, Al-Baqarah, immortalized through the longest Surah of the Qur’an. Surah Al-Baqarah relates how the leg of the heifer has the power of resuscitating the dead to bring them to life. This is highly symbolic, of course.
She also transforms the moon of our mind into the sun of understanding. She is Mary, Miriam in Hebrew, which literally means “to raise.” She raises us from spiritual death into the heights of spirituality. She is the energies that rise from the moon of our body, the sexual organs of Yesod, up the spine to the brain to produce the halo of the saints.
In sacred art, we often see the prophets and saints with halos like the sun, because they’ve transformed the lunar energies of sex into the solar energies of the Christ force, to saturate their minds completely with that power. This is the Kundalini of Hindustan.
The illumination of the mind relates to the mysteries of Halloween, Hallowed Evening. For this holiday, we take the pumpkin gourd mentioned in the Book of Jonah, clean out the muck, the guts and filthiness of the gourd itself. This represents how we must purify the filthiness of the mind. This is to place a candle, the light of understanding, inside that mind to illuminate it. This is how our evening, our darkness, is hallowed and enlightened.
But first you must go through all the visitors at the doorstep, dressed as ghouls and goblins, our own defects or nafs, who ask us, “Trick or treat?” In reality, you don’t want to be tricked by your own mind, but to treat yourself to the divine mysteries.
Miriam is the one who cleans our mind, our gourd. She is the one who gives us faith, and faith is a solar force. This solar force is born from our seminal waters, the waters of sex, the sexual matter, from which the energies rise within the spine to our mind. The Hebrew word for water is מַיִם Mayim, relating to מרים Miriam, since if you add the letter R, ר Rosh in Hebrew, to Mayim, you spell Miriam.
The word believer in Islam is al-mumin. The plural form is al-muminin. The resemblance of this term to מַיִם mayim, water, is striking, since a true believer works with the power of Yesod, the seminal waters. This is how we generate faith.
Faith is a force that guides us when we work with Miriam, our Divine Mother, to transform the moon into a sun. To be a true Muslim or believer is to be through the power of love, to be through lieve, love, the libido. You see this hidden in the symbol on top of every mosque. Very cryptic, but clear when you know alchemy and kabbalah.
We must be through the power of love, to be conscious to transform all our mechanicity into love, into consciousness. All conditionality must be transmuted into liberated consciousness; everything must be performed and given to divinity. This is how we awaken and know divinity for ourselves, developing conscious knowledge, real faith.
The term belief, as it is used now, has no meaning or purpose in esoterism. To think or feel something is true does not signify consciousness of that given thing. Therefore, we like to use the term faith in this tradition to be clear about our meaning, which is energy and will applied to action.
"Here we think a note upon faith should be of interest. Initiates say that its meaning has been misunderstood. Faith, as the world uses it, possesses no spiritual nature; though in the secondary system [the work with sexual energy] it means power and energy applied to action. All success in Yoga [religion] comes from this application; for the true quality of faith is a Solar force that illumines the mind and attracts to it atoms of power and energy. More human wrecks have resulted from the misconception of this quality than man realizes." —M. The Dayspring of Youth
People just sit on their couch and think that by believing in divinity, everything will be fine. One must learn to be conscious through the libido, the creative power of Yesod, and to apply it consciously. This is how we submit to God (perform Islam, submission).
Jesus provided the parable of the mustard seed, which is small, but has the potential to become a great tree. All that is possible for the fruition or development of a giant tree, a tree of life, is within the seed. Also, we are in a potential state within our sexual seed, the sperm or ovum, to become complete spiritual beings who are not influenced by the moon, by mechanicity. That seed can only develop when masculine and feminine matter are united, when the virile force of man and woman are combined; this will help to generate consciousness and solar faith. The moon can therefore become a sun, a solar entity.
"When Jesus used this word in the sentence, 'If ye had faith as a grain of mustard seed,' He meant that one could work miracles if one possessed the atomic energy contained within a mustard seed. But in this world of illusion this is reversed, and the weak man sits still and believes that all will be applied to him if he has faith. It is not a force that should only be applied to religious belief. It is the power of the Innermost [the divine, Allah] working through the densities of our bodies, and the more we respond to it the greater will be our powers." ―M. The Dayspring of Youth
All our psychological, emotional, psychic, spiritual, and physical action is generated by the seed, the seminal matter. If we learn to take that force and transform the seed into Christic energy, we can give birth to the purified soul. Sex is the power of religion and divine life. Therefore Samael Aun Weor wrote in The Perfect Matrimony:
"It so happens that people think that by belonging to this or that faith, to such and such religion, or to one or another sect, that they are already saved. Naturally, this is false. A seed never germinates because of what a person believes or stops believing. An insect is never born because of what a human being thinks or stops thinking. A man is never born from the parchment of theory. This subject matter is sexual and in this, the Angel is no exception." ―Samael Aun Weor
This is the meaning of the second birth, to be born again as Jesus taught to Nicodemus. We must be born again of water and spirit. People think that one simply gets baptized by physical water and then believes in Jesus and then one is done. He said that “That which is born of flesh,” through the common sexual act, “is flesh.” A physical child is born from the animal orgasm, the sexual act culminating with seminal emission. “But that which is born of spirit,” through the sexual act with seminal retention of the waters, “is spirit.” If the couple knows how to conserve that water, that energy and redirect it, they can give birth to awakened consciousness and eliminate defects. This is how the moon is transformed into a sun.
This is the path of the cross, the vertical phallus joined to the horizontal uterus. It is upon this cross or within this crucible that we can die to our defects, that we can be cleansed by the fire of Christ, the fire of sex, ignited through divine love. When the couple unites, the fire ignites, inflames the mind, the heart, the psyche, and provides the capacity to unite with divinity, to create spiritual life.
The Muslims of course use different symbols for their religion, the crescent moon and star of Venus, but the same alchemical meaning is there. Ritual cleansing with water (wudu) is a common preparatory act before performing salaat, (daily prayer). This signifies that the initiate is transmuting their sexual energies to awaken the capacities of the heart.
The Symbolism of Water
Water is a prominent symbol in many world cosmogonies, particularly the Book of Genesis, the Bible, and the Qur’an. The creation of the earth and its emergence from the seas of creation, as told in Genesis, is allegorical. It represents the birth of the soul, new vehicles that the soul can inhabit as it rises upon the Tree of Life. Each Sephirah represents a new land that we must conquer, that we must create within ourselves, through alchemy.
The waters symbolize the power to generate, to create. Within us, our capacity to create physical and spiritual life resides in our waters. It is the source of pleasure, redemption, and the elevation of the soul to paradise. As the Qur’an teaches us in Surah al-Waqiah, the Inevitable, about the fate of those who transmute their waters:
In the Gardens of Pleasure,
A [large] company of the former peoples
And a few of the later peoples,
On thrones woven [with ornament, the solar bodies or garments of reverance],
Reclining on them, facing each other.
There will circulate among them young boys made eternal
With vessels, pitchers and a cup [of wine of transmuted sexual energy, Kundalini] from a flowing spring (of Yesod)―
No headache (suffering) will they have therefrom, nor will they be intoxicated (with fornication and adultery)―
And fruit of what they select (from the Tree of Life)
And the meat of fowl, from whatever they desire.
And [for them are] fair women (Nirvani woman) with large, [beautiful] eyes,
The likenesses of pearls well-protected,
As reward for what they used to do (for being chaste).
They will not hear therein ill (fornicating) speech or commission of sin (lustful desire)-
Only a saying: "Peace, peace."
The companions of the right - what are the companions of the right?
[They will be] among lote trees with thorns removed
And [banana] trees layered [with fruit]
And shade extended
And water (of transmuted sexual energy) poured out
And fruit, abundant [and varied],
Neither limited [to season] nor forbidden (as the fruits of the Tree of Knowledge were forbidden),
And [upon] beds raised high (wherein the sexual act is treated with respect).
Indeed, We have produced the women of Paradise in a [new] creation
And made them virgins (Venus-Uranias or Urania-Venuses, female initiates),
Devoted [to their husbands] and of equal age,
For the companions of the right [who are]
A company of the former peoples
And a company of the later peoples. —Qur'an
Jalaluddin Muhammad Rumi was a famous Sufi poet and mystic, a profound kabbalist and alchemist, who taught in his writings the path of yoking the waters through tantra, or Marifah. An example of his initiatic work is the following cryptic postulation:
"From the heart of the lovers, blood flows like a vast river. Our body is the windmill, and love, the water. Without water the mill cannot turn." ―Jalāl ad-Dīn Muhammad Rūmī, Hidden Music
Marifah or tantrism teaches that when a couple is engaged in sexual union, the different energies or seminal waters of the divine are active in the body. The sexual force then circulates throughout the physicality and psyche as well. There is a profound movement of forces through the chakras or energetic centers of the spinal medulla. The chakras rotate positively like the swastika when the couple is chaste and pure, avoiding animality in the sexual act.
The body has seven main mills, seven main chakras, which are well documented in Hinduism and within Sufism as al-Laṭaʾif as-Sitta, the seven vortexes or centers of spiritual and psychic power. These are the seven churches of the Book of Revelation.
These centers of power spin as the couple controls their breathing, their ruh, so that the sexual energy rises within the spine. When breathing is erratic and impassioned during the sexual act, the sexual energy flows outward and results in the orgasm. Remember that if there is no water, the mill cannot turn. If you ejaculate the waters, those chakras or mills cannot spin, but will remain still. Those chakras grant powers and spiritual abilities, such as clairvoyance, clairaudience, telepathy, omniscience, etc., so if they are inactive, then the consciousness lacks force and energy to be awakened.
But when the breath is harnessed through sacred mantras and vocal remembrance of Allah in sexual magic, that energy rises inward and upward to the brain and then to the heart.
Again, we emphasize that the chakras can only spin when there is water, transmuted sexual energy, within them, to circulate and provide energetic movement. Hence the importance of sexual purity within every religion, especially Sufism.
Al-Qushayri also provides an interesting explanation of the esoteric symbolism of water in the path of love in his Risalah: Principles of Sufism:
"Some say that hub, love, is a name for purity of affection, because the bedouins when speaking of the pure whiteness and regularity of someone’s teeth use the expression habab al-asnan." —Al-Risalah: Principles of Sufism by Al-Qushayri
Why the purity of teeth? In Kabbalah the mouth signifies Da’ath, Marifah, sexual knowledge. To be pure in speech is to handle the sexual energy wisely, since sex and the throat connect through the spine. Everyone knows that adolescent boys acquire deep voices due to puberty, and likewise adolescent girls develop their voice further due to the maturation of the sexual organs and the development of hormones.
Al-Qushayri continues to explain the nature of divine eroticism and water:
"Others say that since hubab is a word for the excess water that results from a heavy rain, mahabbah came to mean the heart’s boiling and stirring with the thirst and excitement of meeting the Beloved. Still others say the word is derived from habab al-ma, the greater part of a body of water, because love is the object of most of the heart’s concerns." —Al-Risalah: Principles of Sufism
Who is the Beloved? It is the Being. Yet a husband finds the Being present in his wife, and vice versa. In Christian terms, every man views his wife as the Divine Mother, Miriam, while every woman views her husband as the Divine Father, Joseph.
Here the waters overflow and saturate the heart when the couple knows how to conserve those forces, raising them from sex to the brain and then to the heart.
You can see that the Sufis use a sexual and erotic language for describing union with God, precisely because union with God occurs in the sexual act. Sadly, many people ignore this fact and come up with many superficial interpretations of the Sufi writings that ignore the necessity of sexual magic.
And sadly, people only see sexuality as something filthy and disgusting, to be indulged in or repressed, even though sexual magic serves a much more profound function than animal pleasure. As Rumi explained to his disciples regarding alchemy:
“If in thirst you drink water from a cup, you see Allah in it. Those who are not in love with Allah will see only their own faces in it.” ―Jalāl ad-Dīn Muhammad Rūmī
The cup is the holy grail, the feminine sexual organs, within which is filled the waters or manna of the desert, the creative energies that will arouse and satisfy our spiritual thirst.
In relation to this topic, Iranian mythology speaks of the cup of Jamshid, a holy grail filled with a divine elixir that grants the soul the capacity to perceive the seven heavens (the superior dimensions of the Tree of Life, as well as the seven chakras of the spinal medulla). The word Jamshid is an interesting acrostic: Jam signifies a gathering together, which is sexual. For husband and wife to be close to each other signifies intimacy, closeness, a gathering together. The cup or yoni is also the sacred emblem of Christianity in which the solar initiates gather around.
In the past, solar initiates would gather within the temples or mosques to celebrate the path of the Lord through prayer and ritual, which is the general etymological significance of the word "gathering." The word "church" in Greek, Εκκλησία Ekklisía, refers to a gathering place that belongs to divinity, kyriakos, the Lord. A church in esoterism is where the creative energies congregate within the spine, as with the seven churches or fully-developed chakras of the Book of Revelations.
There are alchemical meanings hidden within the Arabic language. Shid, pronounced “Sheed” reminds us of Shahid, “witness.” Therefore, Jamshid is the cup of gathering and witnessing, since none can witness or experience divinity without the sacred yoni, without working with the creative waters of life to awaken the powers of the spine and the mind.
As Al-Qushayri explains:
"The expression ‘jam and tafriqah [or farq] is often used by the Sufis. Abu Ali al-Daqqaq used to say, 'Separation (farq) is what you are given a share in. Gathering (jam) is what is removed from your power.'” —Al-Risalah: Principles of Sufism
All of us are separated from our Being because of the original sin: lust. All of us fornicated and expelled ourselves from Eden, bliss. This occurred precisely because in the past, we did not respect sexuality or transmutation. Due to our own will, we separated ourselves from divinity.
Gathering is a term used to signify how one approaches divinity through the will of divinity. The disparate parts of the soul, once fractured and conditioned by ego, nafs, become unified and integrated by divine decree. Through comprehending, judging, and annihilating the shells or defects that condition consciousness, the Being achieves tawhid, unity within our psyche. And what higher way exists to reach divinity, according to the Sufis, than the sacrament of sexuality, a marriage, whereby the Being descends and helps us to tame the fires of love? Through the fires of love the egos are annihilated completely.
Al-Qushayri explains the alchemical meanings given by his teacher, Al-Daqqaq:
"His meaning was that whatever pertains to servanthood [submission to divinity in sexual magic] and is attributed to the servant [the alchemist], whatever is linked to the conditions of being human [as a fornicator], is a form of farq, the separation between worshiper and Worshipped [because through the orgasm, we separate ourselves from the Worshipped, the divine]. Whatever proceeds from the Truth [al-Haqq, Haqiqah, the realizations born from Marifah, transmutation]—the generation of spiritual meaning and experience [since every true spiritual experience is born of the Genesiatic waters], the gifts of grace—is a form of gathering [jam], the coming together of worshiper and Worshipped." —Al-Risalah: Principles of Sufism
Therefore, people who are filled with a lot of sexual passion and animal desire will obviously look at the sexual act, the waters, as something carnal, bestial, as Rumi indicated. They see their own faces in it; they separate themselves more and more from divinity through fornication. Yet if the couple works to eliminate desire, egotism, nafs, from the psyche, to deny, comprehend, and annihilate lust, then the sexual act becomes something pure and holy, through which the Being, the divine, is present. Through scientific chastity, Marifah, the Being gathers us in worship of his presence, hudur, within the flames of love. This is the meaning of the Sufi technical terms awe and intimacy. We will speak about awe now but come back to intimacy in a short while.
"The true nature of awe is absence [ghaybah], absence, being carried beyond oneself. [In sexual magic, one is no longer an separate individual, but united in the Being, for man and woman form one terrifically divine Elohim]. Everyone in awe is lost to himself [his animal ego, lusts, and desires]." —Al-Risalah: Principles of Sufism by Al-Qushayri
Remember the teachings of Proverbs, chapter 1 verse 7:
"The fear [awe, Pechad] of Iod-Chavah is the beginning of knowledge [Da’ath, Marifah], but fools [fornicators] despise wisdom and instruction." —Proverbs 1:7
Awe and fear have the same meaning, to respect the creative sexual energy and never waste it, because to fornicate is to be a fool, to waste the sacred oil of the temple.
"There is treasure to be desired and oil [שֶׁמֶן shemen, semen] in the dwelling [body or temple] of the wise; but a foolish man spendeth it up." —Proverbs 20 :21
"What is more, Sufis in a state of awe differ in degree according to their detachment from or attachment to ordinary [egotistical] awareness [during sexual transmutation in a matrimony]. Some of them are greatly detached [from lust] and some of them are less so [because they are beginners in alchemy]." —Al-Risalah: Principles of Sufism by Al-Qushayri
All of this is represented by the lance of Longinus and the holy grail in Christianity. The lance is a symbol of the phallus, the masculine force that pierces our egos and annihilates them in the sexual act after we have achieved profound comprehension of such defects in meditation. Here we see the path of redemption for the soul: the union of husband and wife in the perfect matrimony.
Jesus taught alchemy very clearly in other verses, especially in his teaching the Samaritan woman at the well (a symbol of Yesod: the waters in our earth, Malkuth):
"Jesus answered and said unto her, Whosoever drinketh of this (physical) water shall thirst again:
"But whosoever drinketh of the (sublimated sexual) water (turned into energy) that I shall give him (in sexual magic, alchemy, tantra, Marifah) shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.
"The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.
"Jesus saith unto her, Go, call thy husband, and come hither." ―John 4:13-16
The waters become a wellspring of eternal life when we conserve them. The water regenerates and provides life continually and therefore helps us to remain young, virile, and strong.
Many people think Jesus was dismissing the woman to go get her husband, as if he was ignoring her, but the answer to her question is clear: call thy husband if you want to learn how to use the waters that will give you eternal spiritual life.
Beautiful, no? But cryptic.
The Sufis, along with the gospels, explain the bliss of a marriage, although in a Middle Eastern way, through a heightened alchemical, kabbalistic sexual language.
"Ali ibn Ubayd said, 'Yahya ibn Muadh wrote to Abu Yazid, ‘I am intoxicated with how much I have drunk from the cup of love.’ Abu Yazid wrote back to him, ‘Someone else has drunk the oceans of the heavens and the earth and his thirst is not yet quenched. His tongue is hanging out and he is asking, “Is there any more?”’ —Al-Risalah: Principles of Sufism by Al-Qushayri
It is one thing to have an insatiable sexual desire or lust, animal passion, carnal attachments, it is a completely different thing to develop the genuine bliss and ecstasy of the soul during the same sexual act. Remember that in Hebrew, Eden means “pleasure” or “bliss.” It was the bliss humanity, symbolized by Adam and Eve, once enjoyed. Sex was once practiced in observance and remembrance of Allah, the Being, but when humanity indulged in the orgasm, in sexual desire, they expelled themselves from Eden, that blissful state.
Those who practice alchemy transform the seminal matter, the sexual waters, into conscious love, chastity, purity, light. When practicing alchemy once per day, no more, the couple rejuvenates the body, heart, and mind. In this sense, the soul’s thirst for divinity is not quenched no matter how much one transmutes from the cup of alchemy, the feminine yoni in sexual magic, because these waters constantly generate within our sexual organs. Because we receive the sexual energy anew every day, it is necessary to sublimate it daily.
Christ’s first miracle was the transmutation of water into wine. This again is symbolic, of how the couple transforms the seminal energies into the wine of the spirit. Such a wine inebriates the soul, as described within Sufism and Christianity.
"And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there (again referring back to Miriam, the Divine Mother, who is going to be present at this miracle): And both Jesus (the Inner, Intimate Christ) was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come (the Lord has not fully manifested within the spinal medullae of the married couple yet, since they are learning to transmute for the first time). His mother [Miriam] saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him." ―John 2:1-11
Even though it is forbidden in Islam to drink alcohol, the Sufis use the language of intoxication and drinking to talk about experiences with God in alchemy. It signifies being drunk on God, being intoxicated with love. These initiates always treated sex with respect, as something sacred, unlike our humanity today. The Sufis treated sex with balance, neither something to repress or indulge in as something filthy, but through a comprehensive, middle way, by utilizing sex in its true purpose and function: to generate the soul.
Many of these Sufi masters were, of course, married, since every man needs a wife, and every wife needs a husband. These masters did not make alchemy public, but practiced Marifah in secrecy, since this teaching was not explained openly until recently, in the 1950’s with the publication of The Perfect Matrimony by Samael Aun Weor.
Intoxication and Sobriety
In gnosis, we seek to become drunk on the love of the divine. We previously spoke about gnostic and Sufi psychology, how the consciousness must become inebriated by divine energy, so as to awaken from its slumber. Now we are delving into the physiological and alchemical aspects of this knowledge, the secret path of Marifah, some practical components for sexual magic.
In Revelation of the Mystery by Al-Hujwiri, a Persian Sufi master, he explains that there are two kinds of intoxication. His teaching is in relation to Persian and Arabic kabbalah, the symbolic mystical language of the consciousness within Middle Eastern discourse.
"There are two kinds of intoxication: (1) with the wine of affection (mawaddat) and (2) with the cup of love (muhabbat). The former is “caused” (ma’lul), since it arises from regarding the benefit (ni’mat); but the latter has no cause, since it arises from regarding the benefactor (mun’im)." ―Al-Hujwiri, Revelation of the Mystery
The “wine of affection” is caused, brought about by the couple’s individual desires, lust, animality, nafs or egos. They provoke the sexual act because they are filled with lust or passion. They do not unite out of dhikr, remembrance of divinity, to remember the presence, hudur, of divinity, as they sexually connect. These types of people do not comprehend what the cup of love signifies, because they are fornicators.
To drink from the cup of love is to practice chastity. Chastity does not signify abstention from sex, but purity in sex—to not reach the animal spasm or orgasm; to not fornicate, to not be burned by the fornix, furnace of the body through the emission of the sexual energy.
It also signifies restraining lustful thoughts, feelings, and impulses in the three brains. This is difficult for beginners, but something gnostic matrimonies learn through practice and discipline.
The cup of love, sexual magic, is not caused by one’s own will, but by the will of the Innermost Beings within husband and wife. This signifies consciousness of divinity within the sexual act, the Benefactor, mun'im, which etymologically relates to the Arabic word for believer, al-mumin, a term for an alchemist.
"He who regards the benefit sees through himself and therefore sees himself (meaning his desires, egotism, lust), but he who regards the benefactor sees through Him (the Being) and therefore does not see himself (as ego), so that, although he is intoxicated (drunk on that pleasure of sexual union), his intoxication is sobriety (there is control and transmutation of the sexual energy; one is sober-headed and rational because the couple are not slaves of desire)." ―Al-Hujwiri, Revelation of the Mystery
To be sober in Sufi terms is to be in control of one’s energies in the sexual act. One dominates sex with the consciousness, redirecting the animal impulse of desire and transmuting it up the spine. Those people who let themselves be carried away by the pleasures of sex culminate in the orgasm. Thereafter their sexuality governs their mind and they fall downward into the abyss, forming the inverted pentagram.
We are five-pointed stars, with two hands, two legs, and one head. When we control sex, we stand upright, made into the psychological image of the divine. If sex governs our head, we precipitate downwards towards the atomic infernos, the hell realms of Islam, so as to eat the bitter leaves of the Tree of Zaqqum as mentioned in the Qur’an, a symbol of spiritual death and suffering of the consciousness. This is the left-hand path of sorcery and black magic, the path of demons.
The right-hand path is the path of the initiates, the solar way. Therefore, we must transform the moon into a sun!
In the image of this slide, the Goddess Luna is extending her hands towards the moon or lunar power of Yesod, the sexual energy. The sexual energy is a lunar, creative force that we must transform into a sun through alchemy. It is by working with this energy that we learn to comprehend the enigmatic language of the Sufis, since this energy opens the door to comprehension for us.
Remember that psyche was asleep and later awakened through Eros, Cupid, the god of love, the erotic energy. When that power is utilized by a couple, then they begin to understand the mystical meaning of sobriety and intoxication.
Sobriety also is classified in two ways, according to al-Hujwiri.
"Sobriety is also of two kinds: sobriety in heedlessness (ghaflat) and sobriety in love (mahabbat). The former is the greatest of veils, but the latter is the clearest of revelations." ―Al-Hujwiri, Revelation of the Mystery
What does it mean to be sober in heedlessness? To be heedless is to act as an animal, to not follow the sixth commandment of divinity: “Thou shalt not fornicate.” It signifies a lack of practice or spiritual discipline, to not work against the ego, but to fortify it through mistaken habits and the sleep of our consciousness. It means to feed pride, anger, lust, greed, vanity, etc. To not work with the spirit, ruh, is to be reckless, careless in genuine spiritual terms. If we have no consciousness of divinity, if we do not meditate, then we are heedless. Therefore, all of us fall in this category until we learn this science and apply it.
Those who are sober in divine love practice alchemy and know how to conserve the seminal energy and never lose one drop of it. This energy therefore produces the clearest of revelations, since as Samael Aun Weor explains, many initiates know how to enter into the ecstasy of the spirit, to manifest God within, through mastering the sexual act.
"The sobriety that is connected with heedlessness is really intoxication, while that which is linked with love, although it be intoxication, is really sobriety." ―Al-Hujwiri, Revelation of the Mystery
Obviously, the language is tricky. The Sufis were always playing with donkey-headed intellectuals who have no intuition. But their wisdom is clear to other initiates. They wrote in this manner to evade persecution and scandals.
Anyone who gives into fear, pride, envy, hate, lust, desire, is heedless. To give into those negative psychological qualities is to be drunk in a very bad sense. Many people are drunk off their ideas, theories, beliefs, and more importantly their sense of self, their ego, the “me,” “myself,” and “I.” This is the state of identification, fascination, and sleep of the consciousness. The heedless hear about esoterism and rationalize, ignoring instruction. They are heedless and drunk off the opium of theories, which Samael Aun Weor stated is worse than death.
But that alchemical experience that is linked with love, although it be intoxication through the sexual energy, is really sobriety, sensible. To use that power for spiritual life is really the most sensible thing. This is what it means to be sober-headed, to not be carried away by passion. But lunatics, idiots, fornicators, enjoy expelling the energy of Eden from themselves:
"The fear of the LORD (respect for the sexual energy) is the beginning of knowledge (Marifah), but fools despise wisdom and instruction." —Proverbs 1:7
"When the principle (asl) is firmly established, sobriety and intoxication resemble one another, but when the principle is wanting, both are baseless." ―Al-Hujwiri, Revelation of the Mystery
So what is this principle (asl)? Sexual alchemy, scientific chastity, to connect sexually with one’s partner, as husband and wife, and to never lose one drop of semen, that precious energy, but to transmute it, elevate it. Through transmutation, one is continually intoxicated by that light generated through the sexual cooperation of the couple.
As the couple practices sexual magic, husband and wife never lose their attraction for one another, because the energy of attraction and magnetism is never expelled, but sublimated. The couple then charges one another with divine power. Through this principle of sexual alchemy, husband and wife remain intoxicated by love for one another, and also remain sober-headed. They comprehend that the ego is the source of disorder and divorce. So, couples who practice sexual alchemy are better off for preserving their union, because fornication leads to suffering and expulsion from sexual bliss. This is how marriages can succeed, rather than end in divorce, which is very common nowadays.
A matrimony can be one’s heaven or one’s hell. Here we are teaching how couples can continually magnetize and charge each other, so that they remain in happiness.
When the principle of alchemy is not present within a couple, sobriety and intoxication are baseless, meaning: they have no foundation in the science of Yesod: the Foundation of Kabbalah. Marriages founded on fornication, the orgasm, are pointless, baseless in a spiritual sense. When people know nothing of transmutation, the terms sobriety and intoxication take on different meanings. The sobriety of fornicators consists of all the degenerated theories in this day and age that adamantly defend the orgasm. Humanity does everything it can to explain why fornication is healthy and necessary. People also speak a lot about feeding one's desires at all costs, being intoxicated not only by alcohol and drugs, but by anger, lust, pride, and greed. This is what it means to have no foundation, to "build one's house upon the sand of theories," which, after the first provocation of a storm or consequences of karma, will tumble and fall into the abyss.
We must become true believers and followers of divinity through learning how to be through the libido. Chastity is essential and constitutes our foundation. As the Qur’an teaches us in Surah Al-Nur, the “Surah of the Light”, verses 30 and 31:
"Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.
"And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed." —Qur'an
In synthesis, the Light Surah indicates that you cannot have spiritual light if you are not chaste.
Many students who begin our gnostic studies complain about lust. Whenever they walk across the street in the cities, their eyes are bewildered by the sight of attractive men and women. The work of transforming lustful impressions is always most difficult for new initiates, which is why women in Islam, initially, wore their hijab or headcovers to prevent the lustful eye. Whether this tradition is really being practiced well after the time of the Prophet is another thing…
But let us continue elaborating on the language of the Sufis:
"In short, where true mystics tread, sobriety and intoxication are the effect of difference (ikhtilaf)…" —Al-Hujwiri, Revelation of the Mystery
The word mystic comes from the Greek root word myein, to close the eyes. This signifies a person who meditates. In this case, the meditators, husband and wife, have been initiated into the sexual mysteries. For true mystics, sobriety signifies sexual purity, chastity, not in the form of abstention or celibacy, but by being pure in the sexual act.
For beginners on the mystic path, intoxication refers to fornication, since people get drunk on the orgasm. When people think of sex, that is all they think about, ignoring that sex can be founded on purity and spiritual love. Sobriety for the mystic therefore is the opposite, to be rational, controlling the sexual energy.
"…and when the Sultan of Truth (the Being, Allah, the divine) displays his beauty, both sobriety and intoxication appear to be intruders (tufayli), because the boundaries of both are joined, and the end of the one is the beginning of the other, and the beginning and end are terms that imply separation, which has only a relative existence. In union all separations are negated, as the poet says— 'When the morning star of wine rises, The drunken and the sober are as one.'” ―Al-Hujwiri, Revelation of the Mystery
When the Being expresses Himself within the couple, the beauty and love that husband and wife feel during the sexual act is the truest consubstantiation and fulfillment of divine love. As Fyodor Dostoevsky once stated, “Human love is a reflection of divine love.” For the couple that unifies in compassion and selflessness, out of virtue and purity, of genuine conscious love and understanding, the terms “intoxication” and “sobriety” become concepts and intellectual terms that miss the meaning: since the couple is so lost in the ecstasy and compassion of the Being. The intellect becomes an obstacle. The consciousness, usually hypnotized by the duality and relativity of the mind, becomes absorbed within divinity, the perfect unity, thereby transcending creation.
In sexual union, all separation is negated, because husband and wife become one angelic being with the capacity to create divine life. There is no difference between them, since the egos, the intruders or infidels, are not present, the nafs are absent during the ecstasy.
"…as the poet says— 'When the morning star of wine rises, The drunken and the sober are as one.'” ―Al-Hujwiri, Revelation of the Mystery
This is a beautiful teaching by Hujwiri. Who is the drunken one? The soul that is drunk on God, being united with divinity through one’s wife, as a husband, and one’s husband, as a wife.
Who is the sober one? The Being, the Real, the Truth, al-Haqq.
The morning star is Venus, the Divine Mother, wherein the waters of sex are sublimated into spiritual wine, the Kundalini up the spinal medulla. When the sexual fires rise from the base of the spine and illuminate the brain, then the two aspects of Jehovah, Jah-Chavah, are united, Kundalini Shakti—Chavah, the intoxicated from below—marrying Her divine husband, the masculine aspect of the Holy Spirit, Jah, the sober one, the real, in the brain. Together they signify Jehovah.
This is the esoteric Sufi meaning of intimacy. For as Al-Qushayri explains:
"The true nature of intimacy [sexual magic and union with God] is rightly sobriety [sahw]. In truth, the condition of balance after mystical experience [samadhi with one’s wife or husband in tantrism, Marifah]. Everyone who becomes intimate with God becomes sober and clear. Such people vary according to the strength of their experience [in chastity, being able to restrain animal desire to a specific degree]. About this the Sufis say, 'The lowest stage of intimacy with God is that if one were thrown into a blazing fire [when the fires of sexuality are active between husband and wife, which they must dominate and control], one’s intimacy [concentration and chastity, sexual purity] would not be disturbed.'” —Al-Risalah: Principles of Sufism by Al-Qushayri
Therefore, if you are lustful, you will only see lust in sex. But the great alchemists know how to see divinity and the seven heavens within the cup of gathering and witnessing, Jamshid.
Sufi Dance and Intimacy with God
Many Sufi dances signify the path of intimacy with God. In the film Meetings with Remarkable Men (a biographical drama about Master Gurdjieff), there is one dance in particular that depicts these alchemical concepts. At the end of the film, Gurdjieff finds a Sufi school of initiation wherein he witnesses a group of turbaned initiates dance and perform the runic alphabet, which are a series of yogic postures used with mantras in order to accumulate energy. Eight men dance in the same spot as they position their body in the form of runic letters, so as to attract the powers of divinity and perform sexual transmutation. Two other men meditate on the sides with their arms crossed in the Egyptian style, with the right arm over the left. The most notable of the dancers is in the center, the ninth man moving in a clockwise circle, demonstrating the positive rotation of the chakras. His arms are crossed since he is not performing the runes, and his centrality and firmness in the dance illustrates his universal role as the Being.
The ninth figure among the dancers, the center initiate, also refers to the strength, solidarity, and power of Yesod, the ninth sephirah of the Tree of Life, which is the creative power of divinity. This is the power that can dominate the ego.
The tenth figure dances in a drunken stupor around the man in the center. The drunken, intoxicated man is the soul, nafs, or ego that must be dominated by willpower. The intoxicated man is silently guided by the somewhat stationary, central figure, the Being or sober one.
The man in the center has his arms crossed in the Muslim style, with the right arm over the left, demonstrating how the right-hand solar path dominates the left-hand lunar path. He does not show any acquiescence to the drunken man, but is firm, in control, leading the drunken initiate towards submission (Islam) to Him. The Being, the real or sober one, accomplishes this feat through the path of meditation and transmutation.
The ten men dancing in the center are the ten sephiroth of the Tree of Life. The drunken man is Malkuth, the physical person filled with vices, while the man in the center is Chesed, the spirit. The two men at the sides represent the two pillars of Kabbalah, Jakin and Boaz, which support the entirety of our psychological and spiritual temple.
There are other dances depicted in this film, but we don't have time to comment on all of them.
All of this dance is accomplished through the power of sex, symbolized by the movement of creative energy through the runes. No matter how drunk or egotistical the soul is, God is immovable, commanding, as we see in the example of the central dancer. Through exercises like runes (used to develop willpower and control), the consciousness becomes trained for sexual magic. With years of discipline, the fires of intimacy (in sexual alchemy) do not disturb the initiates' concentration, but remain in check, as the wild egotistical mind bows humbly in submission before divinity in this dance.
The Sacred Name of God in Islam
The Arabic name of divinity also hides this mystery. الله Allah signifies “the God.” Illaha signifies goddess. ا Alif, the breath, is the Hebrew א Aleph, prana, wind, spirit, ruh, since both Arabic and Hebrew are Semitic languages bearing the same roots in Kabbalah, the language of the consciousness and of God.
الله Allah begins with ا Alif, which is a separate, elongated straight line, a masculine and phallic letter. This is the sacred fire of Kundalini that rises within the spine. الله Allah ends in ه Ha, a feminine letter in esotericism that references the feminine yoni, the vagina. The yoni is a circle and the phallus is a line, which are easy to see in ا Alif and ه Ha.
The two ل lams of the sacred Arabic name of God each represent a person, man and woman, in esoterism. The Hebrew equivalent is ל Lamed, which references the tongue or speech. When man and wife unite in the sexual act to transmute, pronounce mantras, to recite the sacred verb, they are working with الله Allah, Elohim, the divine.
This is equivalent to the Hebrew אל “El,” the spirit, Chesed in Kabbalah, ruh in Arabic “Elah,” or “Eloah” also means Goddess. El is masculine. Eloah or Elah is feminine.
As we've been stating, divinity expresses through the sexual energy. One of the sacred names of divinity in Arabic is Al Wadud (الودود), "the Loving, the Kind One." Likewise we find Al Khaaliq (الخالق), "the Creator." Where else within a human being do we find the possibilities for creation through love? It is in sexual union.
Alchemical knowledge is included in the sacred name Al Wadud, which contains two ו vavs or و waws. ו Vav or و waw can be pronounced as a vowel, such as an a, o, or u sound. و Waw or ו Vav is a spinal column and brain, represented by the straight line and top point of ו vav, and the circle and curved line of و waw. Ibn 'Arabi states that و waw connects the human being with the angels, the divine. Al Wadud has two و waws, one for man and one for woman, wherein the Kundalini rises and unites the couple with الله Allah. Divine unification is also represented by the two د dals or ד Daleths of Al Wadud, indicating two dervishes or initiates, one man and one woman, entering the doorway of alchemical knowledge: the science of the perfect matrimony, Da'ath or marifah in Arabic.
The sexual power of divinity is well reflected within the Qur'an by the following verses:
"Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators." —Surah al-Mu'minun, "The Believers," verse 14
After these explanations, it's logical to see, from this verse, that the power of divinity is in sex.
While the creative energy can create a physical child, this verse from the Qu'ran teaches about the creation of the solar bodies, the vehicles of the soul, a type of psychic matter or flesh that does not belong to fornication, but to chastity. These vehicles include: the body of liberation (Yesod, the superior aspect of Malkuth), the solar astral (Hod), solar mental (Netzach), and solar causal (Tiphereth); in total, these are the lower five sephiroth of the Tree of Life, the Kabbalah.
Mozart’s Abduction from the Seraglio
To sum up these Sufi and Gnostic teachings, we have the following excerpt from Mozart’s Opera, Die Entführung aus dem Serail, The Abduction from the Seraglio. Mozart was a Freemason and a master of Major Mysteries who knew Sufism in depth, along with Beethoven and other initiates. These masters knew the mysteries of the occult stone, the Kaaba of Yesod.
In this opera, Belmonte, a Spanish nobleman, tries to rescue his betrothed, Konstanze, with his servant Pedrillo. She was captured by pirates at sea and sent to a harem, an Arabic den of prostitution, to be the slave of Bassa Selim, the Pasha or ruler of Seraglio. Konstanze is under watch and supervision from Osmin, a Muslim guard, whom Pedrillo tricks into drinking wine to intoxicate him and lead him to sleep. Once Osmin is asleep, Pedrillo and Belmonte make their escape attempt with Konstanze.
All of this is symbolic and invites us to reflect…
Konstanze is constancy, chastity, our divine soul trapped within whoredom, within the prostitution of animal ego, lust, desire, nafs. Belmonte is her future husband, whose Spanish name signifies “beautiful mountain,” “Bel-Monte.” He is Tiphereth in Kabbalah, the human soul or warrior who must fight to liberate the trapped consciousness. When he conquers the ego, then he can marry his divine soul. Tiphereth is our will or capacity to climb the beautiful mountain of initiation, which he accomplishes through Pedrillo, his servant.
Pedrillo is “little Peter,” or little Pedro, signifying a “stone.” Peter is also slang for a phallus. He is the little power of Yesod, the little stone that David, Tiphereth, used to conquer Goliath, the ego, who is represented in this opera as Osmin, a giant bass whose voice inspires fear.
Pedrillo gives Osmin wine to drink, which the guard, being Muslim, first denies. And yet Osmin is tempted by the wine and drinks, ending up drunk and incapacitated, so that Pedrillo, Belmonte, and Konstanze can make their escape.
The symbolism of wine we’ve already explained: it is the energy of sex that inebriates the soul and slackens the ego, putting it to sleep, to make it inactive.
Osmin, the ego, gets drunk off the wine and falls asleep. That energy, harnessed in meditation, has the power to put our defects to sleep so that the consciousness can escape from its shells and conditioning to experience samadhi, represented by Pedrillo’s tenor singing, the elevation of the soul.
Both Pedrillo and Osmin sing about women when praising Bacchus, god of wine, the sexual potency. One can either praise women with chastity or praise women with lust and desire. Both polarities are expressed here in Mozart’s aria, “Vivat Bacchus,” “long live Bacchus!” Osmin praises fornication, but Pedrillo, little Peter, knows how to be chaste. Here we clearly see how sex is the power of liberation or damnation of the soul!
Osmin also reminds us of the Rune Os, Othilla, Thelema, the rune of willpower, whereby single practitioners can learn to transmute their creative energies. Min or Minah in Kabbalistic language is sex. Interesting, no? Why would Mozart name Osmin, the ego, after the Rune Os, and the sexual mysteries of sex, Mina, the Menorah?
Light is generated through conquering fire, through not giving into temptation in the sexual act, to not eat the forbidden fruit and to not culminate in the orgasm. We must instead conserve that light inside. Temptation is fire. Triumph over temptation is light, virtues, comprehension, cognizance. We must steal the fire from the devil!
The sexual energy, the power of Bacchus-Dionysus, is precisely a drink for the Gods, Elohim. This aria is not just about a man getting a Muslim guard drunk, but symbolizes two paths for using the wine of light. When husband and wife are sexually united, they are a truly divine being. When the couple truly practices chastity, the ego, Osmin, is put to sleep, so husband and wife can enjoy sex with purity, to breathe the aromas of the tree of knowledge without eating its fruit…
Remember that the word Seraglio, the harem or den of prostitution, carries the three vowels I.A.O., Ser-Ah-gl-IO. This is because the power of IAO, Jehovah, is polarized negatively through lust within our mind, which is represented by the harem.
Mozart was a great master of Kabbalah, as you can see, which he taught in a synthetic, symbolic and comprehensive way.
Alchemy and the Garden of Gethsemane
Here we see Jesus in the Garden of Gethsemane with the chalice of redemption, whereby an angel presents him his cross, symbol of the perfect matrimony, before Christ performs his Passion. Here Jesus was praying before his crucifixion, a symbol of the death of desire, the ego, upon the cross of alchemy. Remember also that the chalice is a symbol of the feminine sexual organs, through which the husband extracts the elixir or manna of spiritual life.
The Garden of Gethsemane precisely represents the garden of Eden, bliss, a matrimony. Gethsemane is the garden of Yesod whereby the Lord is betrayed, since Judas, sexual desire, submits him to the Jewish authorities, the different egos, to be tested, contested, and condemned.
Jesus represents the human soul, Tiphereth, united with Chokmah, Christ, an alchemical amalgamation known as the Son of Man. Here the master prays before the work of completely annihilating his ego. He states, “Father, if it be possible, pass this cup (representing sexual magic) of bitterness from me. But not my will, but Thine be done.”
This path of sexual magic is one of sacrifice of desire. To renounce lust and the orgasm is painful for the ego, but constitutes the intoxication of the soul. It’s obvious then why many people begin but few reach the end. But those who persevere in daily transmutation, death of the ego, and selfless service for others, become constantly inebriated by the divine. They never forget their work because they never forget their Being.
Many people cringe when discovering the necessity of compassion, selflessness, and love for humanity. We recommend that students reflect upon the life of Jesus, who when being nailed to the cross, when he was humiliated beyond comprehension, the only thing he said was “Father, forgive them: they know not what they do.”
This is a type of compassion we strive and struggle to develop, especially within a marriage, when cultivating the powers of our “garden,” our physicality. This is difficult precisely due to our conditioning, which obscures and prevents us from really accessing this state. But if we learn to see the other person’s point of view, we develop the will and perception of Christ, one who does not react to life, but responds. It is one thing to react egotistically to situations, but another thing to respond with cognizance, compassion, and love, with selflessness, thinking and acting only for the benefit of the other person. In this way, we can still establish boundaries and be firm with others who need it, but not with anger—instead, one uses kindness. This is a more potent force than any ego, any defect.
The way that you really develop divine love, the hardest and best way is in a marriage. Despite a couple’s love and affinity, the worst conflicts the disciple faces is upon the cross, during sexual union. Husband and wife must learn to sacrifice their defects to truly love one another. Crucifixion symbolizes the pain one goes through in the alchemical work, in the disintegration of the ego. One can only transcend such pain through comprehension and annihilation of one’s defects in meditation, or, after having comprehended an ego, asking for its annihilation upon the cross, within the sexual act, as explained in The Mystery of the Golden Flower and The Perfect Matrimony by Samael Aun Weor.
"They recited: I’m amazed at someone who says, “I’ve remembered my darling.” Have I ever forgotten (my Being), that I should have to remember? I die (to my ego) remembering You (my Being), then come back to (spiritual) life. Were it not for my good thought of You, I would not have revived. Desire’s object lives (my Being continues) when I die to (egotistical) desire. How many times have I lived for you, how many times died (through the comprehension and disintegration of each of my defects)? I drink love (transmuted water, muhabbah), glass after glass (day after day in alchemy; only once per day in observance of the creative magnetic pause mentioned in The Mystery of the Golden Flower by Samael Aun Weor). The (alchemical) glass (my sexual organs) is not empty (because the seminal matter is always being generated, but transmuted by the alchemists). My (spiritual) thirst is not sated (I will not cease my transmutations, but strive forward)." —Al-Risalah: Principles of Sufism by Al-Qushayri
1. Continue to develop your self-observation from moment to moment. At the end of each day, reflect on conscious you were of your three brains (mind, heart, and body).
2. Every day, sit in a comfortable meditation posture (sitting upright either on a meditation bench / cushion, or Western-style: in a chair). Relax your mind, heart, and body.
3. Vocalize the mantras OM MASI PADME HUM to develop divine compassion and to transform the energies of your body into spiritual fire and spiritual light. Pronounce this mantra for thirty minutes or more.
This mantra translates as “Oh my internal God!”
The seven chakras are awakened by this mantra:
Remember that by conserving the waters of love and by pronouncing the sacred word, the mills or chakras awaken. This is even more powerful within a perfect matrimony.
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