Let us now proceed with epiphany: this old word comes from Greek. Epiphany is the ascension, revelation, or manifestation ofin us, after the resurrection of our Chrestos. This ascension takes us to the illumination of the Holy Spirit after having recapitulated our entire past within the profound abyss of evil.
With epiphany we receive illumination, but during the forty days which precede the ascension, we sink into profound darkness.
To reach the very elevated heights of the resurrection appears to be very distant and difficult to many brothers and sisters, but everyone who puts an end towill soon reach those ineffable peaks.
The Bible tells us the following:
“Marriage is honorable in all, and the bed undefiled: but whoremongers and adulterers God will judge.” —Hebrews 13:4
With this verse, the Bible, which is God’s word, teaches us that the redemption of the human being resides exclusively in, because the undefiled bed, separated from and adultery is only possible by practicing with one’s priestess-spouse, instead of the filthy coition.
“Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.” —Hebrews 12:16
And in this manner, following the path of sanctity, we prepare ourselves for epiphany, and we realize in ourselves the-Being.
It is necessary for every initiate to pray daily to God. Every and a piece of bread. “Do this in remembrance of me,” said our divine savior.must be accompanied by a cup of wine
The Roman priests monopolized the holy unction, and due to this, wretched humanity lost twenty centuries without it. My brothers and sisters, pray always, and thereafter eat the bread and drink the wine. I owe this solemn teaching to the Angel Aroch, angel of command.
Each person can, while alone, pray and persevere in the partaking of the bread and wine.
The most powerfulis the Our Father.
The bread and wine should always be placed on a clean and perfumed cloth. The bread and wine can only be brought to the mouth after praying.
Through the bread and wine, billions of Christic atoms enter our human organism, which come to awaken all our esoteric powers.
, in his capacity as the Cosmic , said:
“I am the bread of life, I am the living bread; if anyone eats of this bread, he will live eternally; whoever eats of my flesh and drinks of my blood, he dwells in me and I in him.”
Now, with this teaching, every human being will be able to Christify himself by means ofand of the holy eucharistic unction.
All our brothers and sisters must always have the bread and wine at hand, and persevere daily in the holy unction.
Theis always performed on one’s knees.
It is necessary to know how to pray: to pray is to converse with God.
When the Angel Aroch, angel of command, taught me this marvelous clue of the Gnostic unction, he also taught me how to pray.
Unutterable are those ineffable moments in which the Angel Aroch, in the form of a child, on his knees and with his hands together over his chest, raised his very pure eyes towards heaven. At that instant, his face seemed on fire, and full of profound love, he exclaimed: “Lord, Lord, do not let me fall, do not ever let me leave the light,” etc. He then broke the bread and gave us to eat, and he poured the wine into a small silver jug: he served the wine in some cups and gave us to drink.
These angels no longer use the old lunar astral body; they only use the superior astral body, our Benjamin, and that is why they resemble children of indescribable beauty.
They are the children of the resurrection; these are the children of life, and only terrific lightning emerges from within their foreheads.
With the help of these angels, one can transport oneself in the “Jinn” state in the body of flesh and bones to the most remote places of the earth. During the state of transition between vigil and sleep, one can invoke any of these angels, begging them to transport us with the physical body to the place that we wish; and if the angel considers our petition to be a just one, he will transport us to the desired place: it will be enough to rise from the bed full of faith, but preserving sleepiness. (See chapter twelve of Acts in the New Testament).
The Benjamin of a master is a precious acquisition; it is sufficient for a master to think of a specific person or distant place to find himself there in a few instants, seeing and hearing everything that happens.
When the days of the ascension of the master are already approaching, the latter begins to perceive, in the superior worlds ofwhere the light of the Spirit shines, a closed temple whose doors will open after forty days to receive and accept him as an authentic dweller of the ineffable worlds of the pure Spirit, where the ineffable love of the Father shines.
Ecstatic, the internal master contemplates that sublime ineffable temple, upon whose triangular dome rests the white dove of the Holy Spirit, with his divine likeness of an elder.
Inside the internal master, within whom our beloved Benjamin has been totally absorbed, our divinevibrates intensely.
Now then, we must know that between our divineand the old astral body, there fortunately exists a terrific ray of the Cosmic , in other words, the third degree of the power of fire, which unites our old astral body with our divine .
This Christic ray is the mediator between the astral and the internal master, within which the ineffable life of our Benjamin is agitated.
The Christic ray, orof the astral body, is therefore like the sacred hand of the divine savior of the world, which takes us out of the abyss and tears us away from the darkness forever.
It is like the saving hand of the master, which extends itself towards us to lift us to the ineffable temple of the Father.
comes to us like a thief in the night, when we least expect him. The awakening of the of the astral body or Christic ray is like a terrible ray of lightning. In the beginning, the astral (ray of Jesus ) has a beautiful, resplendent, white color, but when it has reached its total development, it then has a sublime golden color, full of indescribable splendor.
And it is through the third degree of the power of fire howfulfills his word that he pledged in that solemn pact, signed with blood in the event of Golgotha.
When the third degree of the power of the fire manages to come out through the superior part of the cranium, it takes up the mystical shape of a white dove with the head of an elder: this is the dove of the Holy Spirit, which remains resting on that triangular dome of that ineffable temple, waiting for the sublime hour, the ineffable moment in which all the lent days of the master have passed in order for the doors of the temple of the Father to open.
At the door of that majestic temple where the light of the Father shines, two images of our astral are seen, waiting for the solemn hour in which the doors will open.
Within the abyss, on the thirty-third day of tenebrous recapitulations, our three inferior vehicles, or better said, the psychicof our three inferior vehicles is examined with fire.
It is necessary to examine these three inferior vehicles in order to know the outcome of these tenebrous recapitulations within the abyss.
Then, a hierarch casts three loaves of bread on the ground, and these three loaves of bread explode like fiery bombs, and become scorching fire. And there among the flames of scorching fire, we then see three beautiful maidens resisting the test of fire. These three maidens are the psychicand the ethereal principles of our physical, vital, and astral bodies. If any of these ladies or beautiful youths succumb to the fire, or better said, were to flee or tremble with terror, or faint within the igneous flames, it would have then been verified with this examination that our stone is poorly forged.
In this case, the master would be postponed, until achieving the polishing of each one of his facets with the hard emery of pain.
Thus, when the diamond of ourhas already been polished and shines with all of its splendor, it is only then that the master is totally prepared for the ascension of the Lord.
These three damsels are theof each of our three inferior vehicles.
In order to attain the ascension, we have to extract from each of our three inferior vehicles a pure and beautiful spiritual extract.
These three bodies of sin have to give us a divine triune, for God and for the Father.
This is the mystery of Baphomet.
Our physical, vital, and astral bodies are marvelous.
“Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.” —Psalm 127:5
In this examination we see a fourth loaf of bread that does not enter the state of ignition, because it symbolizes the mental body and the Fourthof Major Mysteries, to which the master has access only after the ascension.
When the master comes out triumphant from this test of the thirty-three days, he is then shown an old defective lamp, which represents our old submerged world, and he is told: “That is no longer good.” This phrase means that the past has already given its fruits, and the false light of the tenebrous Lucifers and the false light of reasoning are no longer good for anything. Now we need a new light, the light of the pure Spirit, the light of, the ineffable light of the Father.
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