The Second Coming of Christ
Gnosis
Disciple: We have never heard the master give his gnostic concept of what science, philosophy, art and religion are... I think that is very important.
Samael Aun Weor: Well, in any case, gnosis is knowledge. Protognosis is gnosis in a state of dynamism, action, impulse, etc. Pregnosis is something that is and is not gnosis. Autognosis is the Gnostic, self-knowledge of oneself, let's say, self-awareness. We must, therefore, familiarize ourselves with all aspects of gnosis. Gnostic, for example, is a teaching task tending to promote gnosis. Gnosticism is the study of gnosis. In any case, in my book that is titled “The Secret Doctrine of Anahuac” there is a chapter titled “Gnostic Anthropology.” There it is explained in detail what gnosis is; the gnostic terms are also broken down there.
What happens is that the book must be edited first, right? Then, when ready, you will have it in your possession. There in the Republic of El Salvador our brother x is editing it to make the corresponding corrections, let's say, grammatical or spelling corrections, right? Because some spelling errors don't stop sneaking in there, and typing machine issues, right? And when prepared, then it will go to the printing.
Disciple: When will it go to the printing?
Samael Aun Weor: When already edited... Yes, there it is, precisely, the complete definition of gnosis through very long chapters, with all its exact terms.
It is clear that gnosis has four columns: science, philosophy, art and religion.
Science
When we talk about science, we think of pure science, not of the rotten university theories that abound everywhere today. Pure science like that of the great work; pure science like that of the medieval alchemists; pure science like that of a Paracelsus, or that of a Paul of Tarsus.
Philosophy: really, gnosis is a perennis et universalis philosophy, a functionalism of the consciousness; it springs from various latitudes. Those who only think that gnosis has its origin in Persia, or Iraq, or Palestine, or medieval Europe, are mistaken. Gnosis is, I repeat, a functionalism of the consciousness; we find it in any Hindu work, in any archaeological stone, etc.
Through gnostic anthropology we can demonstrate the tremendous reality that gnosis sprouts everywhere. There is a great difference, for example, between that anthropology that is, let's say, merely profane, and what Gnostic anthropology is. Profane anthropologists, for example, are not capable of penetrating the living depth of the great archaic mysteries; instead, Gnostic anthropology goes to the bottom. Any pyramid, any archaeological piece, etc., ultimately leads to the Being, always to the Being... So that gnosis goes towards the Being, towards the crystalline transparency of the Being. It is obvious that those who truly love the Being, who care about their own inner Being, have to resolve to dissolve the ego, the pluralized I. Undoubtedly, to reject the Being is to condemn oneself to the abyss and to the second death (which is spoken of in all Gnostic texts).
So, I repeat, our philosophy is a perennis et universalis philosophy.
Art
As for art, we find it in all the archaic pieces, in all the ancient pieces, in the pyramids and in all the old obelisks of Egypt; in ancient Mexico, among the Mayans, in the archaeological relics of the Aztecs, Zapotecs, Toltecs, etc; in the paintings of Michelangelo; in the hieroglyphics of Egypt, in the ancient bas-reliefs of the old country of the pharaohs; in China; in the old parchments, then, from the Middle Ages; between the Phoenicians and Assyrians, etc.
There are two kinds of art, that is logical: an art that we could call "subjective", which is ultramodern art that leads to nothing; and there is also the royal art of nature, the objective, real art, the transcendental art. Obviously, such art contains in itself precious cosmic truths.
Undoubtedly, Gnostic art is based on the law of seven, on the law of the eternal Heptaparaparshinock.
When any relic is discovered, any archaeological piece..., what's more, certain intentional inaccuracies can usually be seen, small breaks that are almost always attributed to the workers' pike, etc... In any case, any inaccuracy within the law of seven, has been intentionally placed, as if to indicate that there in that piece or that through that piece, a teaching, a doctrine, a cosmic truth is transmitted to posterity...
In a matter of paintings, the same thing: the law of seven governs all those paintings (let's say, ancient), of Aztecs, Mayans, Egyptians, Phoenicians, etc., they transmit precious teachings. We also find precious paintings, carriers of great teachings, in all those medieval old paintings, in Gothic cathedrals, etc. The royal art of nature is, then, we could say, a means of transmitting cosmic teachings.
Religion
In a matter of religion, obviously, we study religiosity in its deepest form; gnosis studies the science of religions. True religion we find in all nature. Gnosis, then, goes to the religious background, seeks the religare, wanting to link or re-link the soul with God, and this implies extremely intense work because one has to eliminate the psychological "I", the "myself", only then is it possible the religare that the ancients told us about...
The religiosity that we possess is completely scientific, it is highly philosophical, profoundly artistic. We seek the Seity, the divine within ourselves, not outside of us. We know that if we do not discover God within ourselves, we do not discover God anywhere. So, we focus on knowledge of ourselves, we focus on self-knowledge.
When one reaches autognosis, one knows oneself, one knows one’s own inner Being in oneself; and this process of knowing oneself, of knowing one's own intimate Being, is precisely autognosis.
Thus, that science, philosophy, art and religion are the four basic columns of the Gnostic movement.
Is there anything else you want to ask?
Disciple: Anthropology?
Samael Aun Weor: well, I am going to tell you: in the book that is going to be published that is "The Secret Doctrine of Anahuac", there is a whole chapter dedicated to the explanation of those terms, which is precisely the chapter that is about "Gnostic Anthropology," there you will find it...
The Second Coming of Christ
Disciple: We want to know about the second coming of Christ.
Samael Aun Weor: Well, undoubtedly, we have to distinguish between what Jesus Christ is as a great Kabir, the man who preached the doctrine of the intimate Christ of each one of us, and what is the particular intimate Jesus Christ of each one.
So, let us talk about Jesus Christ as Kabir, as a great instructor who appeared in the holy land 1,976 years ago, that the only thing he did was to preach the doctrine of our particular, interior Jesus Christ. Of course, this deserves an explanation!...
“Everything that exists, everything that has been, and everything that shall be comes from the Great Breath, the Cosmic Christ, the Army of the Voice, whose supreme commander is Jesus Christ.
Paranishpanna (absolute happiness) without Paramartha (awakened consciousness) is not happiness.
Jesus Christ attained Paramartha and Paranishpanna; nonetheless, he renounced the happiness of (Ain אין) the Unmanifested Absolute to come and save human beings and Gods.
When the Elohim or glorious Dhyanis started to weave in the loom of God, they cried with pain when contemplating the twilight of the Uncreated Light that seemed to sink as a frightful setting sun.
Then Jesus Christ, the great Paramarthasatya, passed through the Dhyani-Pasa (the Pass-Not-Ring) and came into the cosmic garden to save the Gods, whose innumerable virginal sparks or Jivas (जीव, breaths in sanskrit) are devolving and evolving during this Mahakalpa.
I, Samael Aun Weor, was a witness of all of these things. I saw when that Great Being entered the sanctuary and signed a pact of salvation for human beings and he crucified himself on his cross.
I witnessed the dawn of the Mahamanvantara and give testimony of all of these things.
Later on, at the dawn of the fourth round, the Master sent his Buddha in order for him to prepare himself in this valley of tears. That Buddha is his soul called Jesus.
And his Buddha lit his seven eternal lamps. And his Buddha raised his seven serpents throughout the seven canals of the candlestick.
Thus, when his Buddha Jesus of Nazareth was prepared there in the Jordan, his resplendent Dragon of Wisdom entered within him in order to preach to human beings and Gods.
The sacrifice already happened on that occasion. The commander of all Cosmic Christs, Jesus of Nazareth, already washed with his blood all the sins of the sanctuary and signed the pact between human beings and Kwan-Yin, the Army of the Voice, Vishnu, Osiris, the Great Breath.
Jesus is the supreme conciliator between the human being and the Divinity.” – Kundalini-the-sacred-fire-of-all-religions by Samael Aun Weor
The Tree of Life
First of all, we must think of the ten sephiroth of the Hebrew Kabbalah in order to understand, that is, I believe that in order to understand one needs to orient oneself with the tree of life. Only thus could this type of knowledge be made intelligible.
If we carefully study the tree of life, we discover the ten sephiroth of the Hebrew Kabbalah: first of all, there is Kether, the ancient of the centuries; he is the truth of truths, the hidden of the hidden, the mercy of mercies, therefore, he is our father who is in secret. He unfolds himself into Chokmah; This Chokmah of the Hebrew Kabbalah is the Cosmic Christ, the Krestos, the Christus, the Vishnu of the Hindustani... Kether is the father, the Brahma of the Hindustani. In turn, Chokmah, the son, the Krestos, unfolds into Binah, which is the holy spirit, the third logos, the lord Shiva of the Hindustani...
There is a very marked tendency in the western world to anthropomorphize the three aspects of the logos, but it turns out that it is not possible to anthropomorphize them...
The father himself, the first logos, is multiple. This means that there are as many fathers in heaven as there are humans on earth. The second logos, the Cosmic Krestos, is a universal force that expresses itself through any human who is duly prepared. And as for the third logos, the holy spirit, it manifests itself as sexual potential in everything that is, has been, and will be...
The first logos, itself the ancient of days, is wisdom. The second logos, Chokmah, is love, it is the very fire that burns in all creation, the Agnus Dei, the Immolated Lamb from the beginning of the world for our salvation because it is fire, and as fire it lies at the bottom of all organic and inorganic matter. And as for the third logos or holy spirit, it is that sexual force that we see between the pistils and stamens of the flowers, that which is expressed in the creative organs of all living species; marvelous force without which the universe could not exist.
Of course, between those three superior aspects which are the first, second and third logos, and the rest, the inferior sephiroth, there is an abyss where there is a hidden mystery that is Daath. Daath itself is tantric knowledge, by means of which it is possible to work oneself for one’s own self-realization; Daath is a secret sephirah very different from the ten, it is tantric cognition...
After Daath, the subsequent sephiroth come in manifestation: Chesed in itself is Atman, the innermost (it is also called “Gedulah”); in turn Atman, that is, Chesed, unfolds into Geburah. And Geburah is the rigor, the law; it is the Buddhi, it is the spiritual soul; the Valkyrie of which the famous Spanish writer Don Mario Roso de Luna told us about, the beautiful Helen, etc. Continuing with this order we find ourselves, then, the husband of the wife, the superior manas of oriental theosophy, which is nothing other than Tiphereth, the human soul, the causal...
And we have already arrived, then, in this matter of the sephiroth, at a very delicate point, very delicate! Because it is very easy to confuse Tiphereth, itself, with the causal body, and yet the causal body turns out to be the vehicle of Tiphereth. But we must distinguish between what is the human soul and Tiphereth itself. It is clear that we are explaining all this in order...
Yet let's now continue with the lower sephiroth. Netzach continues in descent, which is the mental world, the cosmic mind, the mind of the human being. Then comes Hod, which is the astral world, the astral body.
There is no doubt that we can find the hermetic magic in Netzach and the natural magic in Hod. Other authors think differently; they believe that in Hod, that is, the astral, there is the hermetic magic and that in Netzach, the mental world, there is the natural magic. I have to disagree with them on that, because it turns out that the mind itself is mercurial. But there are authors who do not agree with my concept, they suppose that it is Venusian; I am sorry to disagree with that kind of concepts, because anyone can realize that the mind is mercurial.
Thus, hermetic magic must be identified with mercury, in the mind; and as for natural magic, ceremonial or ritualistic magic, etc., we can well find it in the astral world, in the astral body...
Then the descent continues, then, into Yesod, the vital or etheric body, and finally Malkuth, the physical body.
Below are the Kliphoth of the Kabbalah, which are the infernal worlds.
But there are very delicate points that can lead to error: for example, Yesod in itself influences the sexual organs; the vital seat, the lingam sarira, is nothing more than the upper section of the physical body. Those who do not accept this concept...to speak more clearly, they think that the physical body is a separate body, and the vital body is another very different one, etc., etc., and then draw a slightly wrong order.
If we consider Yesod as the foundation, it is clear that it is found in the sexual organs; the vital body, that is, the seat of biological, physical, and chemical activities, is something else; that in some way it is influenced by Yesod, we do not deny it, but in any case, Yesod is the sexual organs. Therefore, it is convenient to discern, clarify all these things: the physical body, with its vital seat, is terrestrial. As for Yesod, they are the sexual organs. In Vedanta the physical and vital body are counted as a single body, because both are one...
The astral body (Hod) is governed by the moon, that is why astral projection become easier with the waxing moon, a little more laborious in the waning moon...
The mental (Netzach) is one hundred percent mercurial.
As for the causal world, the region of Tiphereth, is concerned, it is certainly Venusian. In the enchantments of Good Friday (Freyja, Venus), we find the love and the crucifixion of Christ, and all that subject-matter that happens in the causal world.
As for Geburah, the Buddhi, which has been considered Martian, is basically Solar. And as far as Chesed is concerned, it is really Martian, indeed. Of course, this is not accepted by many Kabbalists, and they may even consider it absurd, right? But whoever has direct experience of Chesed knows very well that Chesed is a warrior, he is the Innermost who has to fight to the death against darkness, he has fought and has to fight hard for self-realization, he is in battle, that is obvious. That he has something of Jupiterian about his scepter of command and his domination, I do not deny it; but he is a warrior...
If we continue, then, in these reflections, thinking, as it is said, aloud, through comprehension, of intimate meditation of the Being and logical confrontation (this is very important), we will see, then, the center of gravity of all of these sephiroth...
The first triangle is, let's say, the logoic triangle, which obviously has its center of gravity (anyone can see that) in the father, in the old man of the centuries, in Kether.
If we take the second triangle, we find that it is ethical. Why do we call it ethical? Because simply, ethics prevails there, correct conduct, it is the world of the pure spirit. The Hindustani trimurti of Atman, Buddhi and Manas is completely ethical; Chesed, Geburah, Tiphereth; the latter obviously is the center of gravity (and this stands out with the naked eye), is the human soul; that soul that suffers and cries, the very human part of us, that is Tiphereth, which coincides with the causal; it is that very human element that goes inside. So, obviously, the center of gravity of the ethical triangle is directly on Tiphereth.
We descend through the tree of life and find the third triangle, the magical triangle. The magical triangle is made up of Netzach, that is, the mind, Hod, the astral, and Yesod, the sexual foundation. The third triangle is magical. But where would we find the center of gravity of this third triangle? I find it exactly in sex, because that is where birth, death, regeneration, recreation come from; everything revolves through the sex, that is, the third triangle has the sex as its center of gravity; but if we think of sex, that is, of Yesod, which is the force of the third logos, then we discover that the third logos has its center of gravity in Yesod; that the second logos, that is, Chokmah, has its center of gravity, precisely in the human soul, in Tiphereth...
Thus, there are three basic centers of gravity in this whole tree of life: the first is that of the old man of the centuries as the center of gravity (foundation of the first triangle).
In the second triangle, the ethical, the second aspect of the logos, the Krestos, is manifested in Tiphereth. So Tiphereth becomes the center of gravity of the Chrestos.
In the third triangle, Yesod becomes the center of gravity of the holy spirit, that is, of the sexual forces; it is through this sexual force that life arises, that the physical body arises and that all organisms that have life arise.
Malkuth is the physical world; but Malkuth, the physical body, could not exist without the presence of sex, since we are children of a man and a woman. Thus, Yesod is the foundation of the third logos, the center where the sexual force of the third logos gravitates.
It is convenient not to lose sight of all this: look at the first triangle and think about that center of gravitation of the first triangle, the old one of the centuries. Go down to the second triangle and think that the cosmic Christ comes to manifest in Tiphereth, that there gravitates within the manifestation; descend further to the third triangle and discover the sexual forces, the living background within all our erotic physiology in Yesod, there is the holy spirit.
Now, there are things that deserve to be reflected on, analyzed, comprehended; For the second logos, that is, Vishnu or the Cosmic Christos, to be able to save a human being, he has to become Jesus Christ. The Christ himself is a cosmic force; only that this force is humanized in some way, in some manner, can save a human being, that is clear. And is there a way to make him human? Yes, there is...
And we have reached a point that is quite difficult, because you have to learn to handle trimurtis. There are brothers and sisters who have a hard time understanding this thing about the trimurtis, they are used to thinking, for example, of the first logos, second logos, third logos, that is, the father, the son, and the holy spirit. But then comes a second trimurti where we talk about Osiris, Isis and Horus; So there they get confused, because really the conversion of a trimurti into another trimurti cannot be done based on pure rationalism; there is a factor in this conversion of trimurtis that is completely spiritual, that can only be apprehended, captured, grasped intuitively...
The first, second and third logos are basically one indivisible logos, although triune, which is the father; within the father is the son and is the holy spirit, just as within a true human is the body, is the soul and is the spirit; Thus, within the old man of the centuries, there is also the son and the holy spirit, who form a single, integral, unitotal...
Now, in Egypt, that unique, unitotal was called Osiris. Osiris can unfold, and who is he forbidding Osiris to unfold? He can unfold. Thus, he unfolds into Isis (Eve always comes out of Adam's side, both below and above). What is so strange, then, that from Osiris, the solar Adam, also emerges the solar Eve, Urania, Urania Venus, his wife? He can do it: from one always comes two. Thus, the father who is in secret has his wife who is the divine mother kundalini; Osiris always has Isis as his wife. Now, from the perfect union of the two of them, from the divine husband and from the divine wife, the child Horus is born, that the divine mother carries in her arms; she conceives Horus by the work and grace of the holy spirit, that is, of the third logos.
But keep in mind that even though she is the wife of the third logos, within the third logos is the second and there is also the first; because after all the logos is triune and indivisible, complete, unitotal. A lot of subtlety is needed to understand this, a lot of refinement, a lot of conceptual synthetism, great intuition...
The conversion of trimurtis from one to another is something that Gnostic students have a lot trouble to do, but if you sharpen your intuition a little you can understand. Of course, I repeat: from the full union or from the sacred, divine copulation, between him and her, the child becomes, which in Egypt is called “Horus” and which in Hebrew times was called “Jeshua”. Jeshua means "savior"; We well know that Jesus comes from the word "Jeshua", and Jeshua means "savior".
So Jeshua, or Jesus, or Horus, is the same; it is that this Horus, or this Jeshua, or however we want to say it, this Jesus is the same Christ that has descended from his sphere, it is the same second logos, or Cosmic Krestos already humanized, turned into the son of a divine man and a divine woman; to speak more clearly, become a king-child-savior, but he is one's own king-child, since he is one's very Being...
Disciple: Is he the golden child of alchemy?
Samael Aun Weor: He is precisely the golden child of sexual alchemy; the golden child is crowned. Jesus Christ: Christ because he is the second logos, Jesus because he has become a savior. In order to become a savior, he had to, so to speak, descend from his own sphere, enter a most pure, virginal womb, be born by the work and grace of the holy spirit; It is clear, he has become the son of the divine mother..., he is the de facto son of his father...
Disciple: Venerable master, Tiphereth is Jeshua in other words?
Samael Aun Weor: Yes, it can be said that Tiphereth is Jeshua in other words; he is Tiphereth well grasped intuitively.
Tiphereth is the son, the son of man. For example, someone could reach the fifth initiation of fire that all esoteric texts speak of, both from the East and the West, without receiving the initiation of Tiphereth, and yet Tiphereth is related to the causal world and the fifth initiation is of the causal world. Anyone would say that when the fifth initiation is reached, the initiation of Tiphereth is necessarily received, and that is not so; the initiation of Tiphereth comes a little later and not everyone receives it. Who is he going to receive? I understand that whoever takes the direct path; but in any case I have to speak about what I have experienced myself, right?
After the fifth initiation of fire, I had to be called by my divine mother kundalini (she had the child in her arms). I made a certain request of an esoteric type; she answered me: “ask the child”. And of course, I asked the child what I had to ask for; then I was given some instructions that for now I keep secret...
Later I was able to receive the initiation of Tiphereth, that is, it came after the fifth initiation of fire; and then that child that I had seen in the arms of his divine mother (who is my divine mother because each one has their own), already entered my own organism through the marvelous door, then, of the pineal gland, which as Descartes said, it is the seat of the soul. Of course, my body in this case becomes the "stable" where the child is born, right? And the body of any initiate who receives the initiation of Tiphereth becomes the "stable" where the child is born, where the child comes into the world.
In principle I can tell you that the presence of the child within oneself is not very noticeable, he is born let's say among the "stable of animals", which are nothing other than the animals of desire, passions, that is, among the elements that make up the pluralized ego. The child has to suffer a lot, being born in a "stable", he is not born in a great palace, he is born in a "stable". Well, of course he grows little by little over time; the work that this child has to do is very hard, he is the Christus and he is born in the “stable” to save us; so that all those "stable of animals" he has to kill in himself, eliminate them in himself, and the temptations that one goes through as a human being, as a person who has a body of flesh and blood, are the temptations through which that he has to go through, are his temptations, and one's own body of flesh and blood becomes his body of flesh and blood. This is how the son of man comes into the world and becomes a human with a body of flesh and blood, there is the merit of his efforts, of his sacrifices.
And as he grows, the sufferings for him become greater and greater, to overcome the powers of darkness in himself; being so perfect, he has to overcome the darkness in himself; being so pure, he has to overcome impurity in himself; having passed him beyond all possibility of temptation, he has to overcome the temptations in himself. So that our temptations come to be the temptations that he has to suffer in himself and our pains come to be his multiplied pains to infinity; our sufferings his sufferings, our worries his worries, our anxieties his anxieties, our longings his longings.
He is the son of man, that is why he is called "the son of man", the result of his bitterness. As he grows, it is also true that everything dies; or rather we would say: as all the elements of the stable die, he grows, develops, becomes a man, until he comes to speak to preach the teachings, the doctrine, to do the work of the father; but he has to experience the same cosmic drama, which is the drama of alchemy. He is an alchemist and he is a kabbalist and he has to live the whole drama of alchemy, the alchemical drama, live it in himself.
Judas is oneself, who has sold him, exchanged for liquor, for money, for women, for pleasures, for all earthly things. Pilate is oneself, who washes his hands, believes he is a saint and very good, he always justifies himself and is never to blame for anything. The Caiaphas of ill will is also oneself, oneself is Caiaphas. Judas, Pilate and Caiaphas lead him to death; he has to be scourged, he has to be crowned with thorns, and all his sufferings are self-inflicted; his anguish is frightful because he has to overcome in order to be glorified, in glorification is his merit; If the immolated lamb that erases the sins of the world; if for something he is worthy of honor and praise, it is precisely for being the savior, because he is capable, then, of suffering in oneself and defeating death in himself. Because he has to come to taste death, to like death, because only in this way can he defeat death...
Disciple: Master, that's why you mentioned that the life, passion and death represented in the first initiations are symbolic, but those that take place on the second mountain are already authentic and real.
Samael Aun Weor: Well, it is clear that before receiving the initiation of Tiphereth, the illustration of the alchemical drama or alchemical or cosmic drama is received. Because every alchemist has to live his drama, the drama of sexual alchemy; one has to be an alchemist in order to be able to self-realize the Being.
I told you something the other day about alchemy, I told you that as time went by I would explain to you about alchemy, in the light of your own experiences, of what you yourself were experiencing. You told me that you would like it that way and not the merely intellectual thing, and it's true, isn't it? What is alchemy as a foundation and base, you go living it, right? And it is clear that this alchemy all unfolds in the cosmic drama: the life, passion, death and resurrection of our intimate, particular Jesus Christ, not of the Jesus Christ of the Holy Land, who is venerable because he preached this doctrine, but of our interior, particular Jesus Christ, to whom Paul of Tarsus and the great masters constantly alludes.
So, that all that drama that is written in the four gospels is the alchemical drama that we have to live within ourselves, and he, precisely he, is the central character of the drama. Any enlightened clairvoyant can see him when he is saving an initiate: how he suffers, he can see him crowned with thorns, he can see him subject to great vexations...
Who are those crowds that ask for his crucifixion? All of our egos. Who is that Pilate who washes his hands? The demon of the mind. Who is that Judas who exchanges him for 30 silver coins? Well, it is nothing other than our own animal desire, the ego base of desire, or the most abominable elements of desire that one has. And as for Caiaphas, he is the demon of evil will within us.
יהוה אבי
Disciple: And the three nails, master?
Samael Aun Weor: The three nails with which he is crucified, with which he is nailed to the cross, are the three purifications by iron and by fire. The cross itself is sexual: we already know that the vertical beam of the cross is the phallus, and the horizontal one is the uterus. We already know that the true cross is formed with the insertion of the lingam inside the yoni, that is, the vertical phallus inside the formal ecteis make a cross; thus, the true fidelity of the mystic, of the authentic Christian, is tested with the cross, but I am referring to the sexual cross, the one that is formed with the insertion of the vertical phallus within the formal ecteis, that is the authentic cross. An individual can say that he or she is faithful to Christ, that he or she loves him, that he adore him, but if she does not prove it with the cross in the same marriage bed, he is false and a liar, it is demonstrated that he is not faithful to Christ .
But hey, let's not stray too far from the topic. In any case, I want to tell you that he lives the cosmic drama. With his death he kills death. When he has achieved it then is when he exclaims as the apostle:
"So, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then he shall be brought to pass the saying that is written, death is swallowed up in victory. O death, where is your sting? Or grave, where is your victory?" - 1 Corinthians 15:54-55
So, then, the important thing is that he manages to redeem himself; when he resurrects, of course, the soul in him resurrects, all our psychic and spiritual principles in him resurrect; Thus, it is necessary to understand that he is our authentic interior savior, our particular, intimate Jesus Christ.
It is also good to know that the great Kabir who came into the world and who preached this doctrine, well he knew very well that each one carries his intimate, particular Jesus Christ. He does not want (the great Kabir Jesus of the holy land, the one who came into the world 1976 years ago), he does not want anyone to follow him, what he wants is for everyone to follow their own intimate Christ, who is the one that counts. Because he is our savior who comes to reconcile us with our own father who is in secret, with the ancient of the centuries, he is the great reconciler. Once he has achieved the triumph of saving us, he glorifies himself, and is worthy of all praise and glory, since he has defeated the evil in himself, which is serious. He has not defeated him from outside, but in himself, he has immolated himself as a lamb, that is why he is called "the immolated lamb"; he has immolated himself to save us with his blood, that is, with fire, because in alchemy blood represents the sacred fire of kundalini.
It is good to understand all this. And I am speaking to you about what I myself have experienced, about what I am experiencing in myself; I would not commit the crime of going to tell you that I am the Christ, far from it, that would be a blasphemy, a lack of respect for the savior, right? But I do tell you that he is saving me. Since he has saved so many, I can be one of those saved; and since he is working, I have experienced him, and what I am saying is what I know, what I have lived...
Inverential Peace
