Chapter 7: The Four Rivers and the Four Tattvas

A river exits from the upper Eden (which is Daath, in the sixth dimension) and goes through the brain, the throat then into sex (Yesod, the lower garden, the genitalia) in order to water that lower garden (Yesod/Malkuth), where we find our own particular archetypal elements that we have in potentiality. This is how the elements descend from above into us who are below, in order for us to do what is needed.

Notwithstanding, the one that has to activate these archetypes is the Ruach Elohim, the Spirit of God. We must allow him to do so and this is precisely the mystery of initiation.

The river is divided into four heads (or four other rivers). In the graphic of the Tree of Life, the river (the spinal column, which is symbolized by the letter Vav ו) is represented by the Sephiroth of the middle column below Daath (the upper Eden), namely: Tiphereth, Yesod, and Malkuth. The river is divided into four heads. What other four Sephiroth do we find in the Tree of Life, below the Sephirah Daath? We find Chesed, Geburah, Netzach, and Hod, the other four Sephiroth that represent Adam. This is how the seven bodies of the man in the image of God are hidden in a cryptic manner in order for only those who know Alchemy and Kabbalah to understand.

Genesis explains this as follows:

As we have stated, Ha’aretz is translated as "land." In other words, we would say Geburah is the earth of Havilah, and Chesed is the earth of Ethiopia. Hiddekel is the branch that goes into Assyria, which is another land or Sephirah. Euphrates goes into the lower land of Hod. So we find here the symbol of the four branches that are also related with the four elements: fire, air, water, and earth.

The river that descends from Daath into Yesod along the spinal column is related with the Akashic waters, with the superior waters of Shamayim that descend from above into our vital body (Yesod). The physical body is the Sephirah Malkuth. Thus, in other words, in Yesod we have Malkuth or that lower Eden in potentiality.

When we talk about the Garden of Eden, we imagine a beautiful paradise with vegetation and flowers, and that is precisely the Garden of Eden, which is in us, in Yesod.

In the vital body we have Eden, and that vital force expresses itself through the sexual energy, the sexual organs. The lower Garden of Eden that we mention here is symbolically in potentiality in Yesod, in our sexual glands; Malkuth is the physical body. However, our current Malkuth (physical body) is really the outcome of fornication. But thank goodness, out of mercy, Jehovah Elohim placed those elements in Malkuth and Yesod, which have the potential to be made into the image of God. This is important to comprehend. We carry the Garden of Eden in potentiality in our sexual glands, and it depends upon us to put it into activity.

This is precisely how the second chapter that relates to the “Seventh Day” is explained in a alchemically and alchemical manner in the book of Genesis. Thus, in order to begin this alchemical work, we have to keep the seventh day holy.

Sabbath or Shabbat שבת means the ritualistic Sabbath, which is the day of Jehovah Elohim. As it is stated, Jah-Havah Elohim created all in six days and that on the sixth day he made man, Adam:

It does not say he did not work on the seventh day; it says that on the seventh day he finished his work. This is why it is written that the man (the Sephirah Chesed) has to work in Alchemy for six days, but the seventh is the day for Jehovah (the Sephirah Chokmah). Thus, when you discover the meaning of the seventh day, you allow your Jehovah Elohim (the Sephirah Binah) to work in you and make this wonderful creation within you, because He is the one that does it. So, when you discover the mystery of the seventh day, you start working with Alchemy (sexual transmutation). The seventh day is the day for Jehovah (the Sephirah Chokmah). You should work with the Sephirah Chokmah to sanctify yourself. Notwithstanding, this sanctification implies a lot of mysteries, and is explained in the book of Genesis, in a simple but cryptic manner when you know the mysteries.

This is why it is explained in Genesis 2:10-13 that the river was divided into four heads in order to water the Garden of Eden. This also means that those four heads are related with the same river.

It can be said that the four branches of the river are related with the same water, but they go to different lands. Those lands are superior lands situated in superior dimensions, related to superior bodies that we have to create.

The four branches are alchemically related to the four elements: earth, water, fire, and air, which are related with the name Iod-Hei-Vav-Hei יהוה: Jehovah. Those four forces, or branches, descend into Yesod (vital body) which is our Garden in potentiality. These forces relate to the tattvas in our vital body. The Akasha⁠¹ tattva relates to the superior waters—Shamayim—that come from above through the spinal column into our sex. Then we have the inferior tattvas:

These are the four branches (tattvas) that come from Akasha and go into our vital body, our own particular Yesod, the superior part of the physical body. Thereafter, these tattvas crystallize in the physical body and ultimately crystallize in the sexual seed.

That is why it is written very clearly in the book of Genesis:

“Abraham” is a cryptic, symbolic name.

In Hebrew, Behibaram בהבראם means “when they were created.” Here we find that this phrase Behibaram בהבראם (“when they were created”) has the same letters in Hebrew as the phrase “by Abraham.” Thus, we can esoterically say that this means: “By Abraham,” the heavens and the earth were created, because here Abraham represents the Ruach Elohim (Chesed) that comes from above, from Jehovah Elohim.

When Abraham is named in the Bible, we have to understand that, while this prophet existed, more importantly for us he represents our own particular Ruach Elohim. Thus, through Abraham, Jehovah Elohim made the heavens and the earth; this is what we have to understand. So within “By Abraham” or “Behibaram” there exists a puzzle that we must decipher in order to understand creation.

Jehovah Elohim said to Abraham: “Unto thy seed I will give this land.” When people read this they think that the land which is being spoken of is in the Middle East, a land that—physically speaking—was given to the descendants of Abraham. But this is not the meaning; that would be taking the quote literally. The true meaning of “unto thy seed” is unto thy sexual seed, because the seed is precisely the sexual element wherein we find those archetypical elements in potentiality. When you transmute them, you harness them, meaning, through your seed you enter into initiation. The “seed of Abraham” is the seed of the Ruach Elohim placed in the creative waters in the beginning.

“Unto thy seed I will give this land…” What land? The land of Havilah (Geburah), the land of Ethiopia (Chesed), the land of Assyria (Netzach), etc. Those lands are related with the superior dimensions. Our problem is that when we read the Bible speaking about land, we think that this means physical land. The Bible is symbolic, not literal.

Why do we covet physical lands? They will not give us spiritual development. For spiritual development, the lands we need are the lands of Eden: the land of Havilah, the land of Ethiopia, related to the rivers that Genesis speaks of:

The first branch goes into the earth (Ha’aretz) of Havilah. This is not a physical land or country. It is not the physical country of Ethiopia. These words relate to the superior lands, to the superior Sephiroth, that we can only develop if we know about transmutation. Otherwise it would be written: “All of these lands will be given to thy descendants.” Then we would understand it as literally referring to the Patriarch Abraham’s descendants. But “unto thy seed” refers to the sexual potency, because Jehovah Elohim abides within the sexual force.

“Unto thy seed I will give” means if you transmute your seed God will give you this land. What land? The Sephiroth Hod, Netzach, Tiphereth, Geburah, Chesed. These are the lands we need in order to create the internal Adam. Remember that those four branches (four Sephiroth) water the Garden below (Yesod-Malkuth).

Daath (the upper Eden) needs to water the garden below (Yesod) but it is divided into four branches, because below Tiphereth (the Human Soul) is Netzach and Hod, and above Tiphereth is Geburah and Chesed. Those are the four branches we need to develop in the psyche.

Tiphereth is the psyche, the anima, the Human Soul that works through Yesod (sex). It is through the Human Soul that the spirit of God descends; through the Human Soul, Abraham (the Father from the heights, Chesed) descends into our sexual potency below. This is how we alchemically understand that the Promised Land will be given unto us through our seed, in other words, our semen, if we transmute that semen.

The Promised Land has nothing to do with the physical lands. Presently, we see groups fighting in order to get the land of Israel in the Middle East because the Bible says that it belongs to Abraham, but this is a merely subjective and literal meaning. The real meaning is psychological, internal, spiritual and alchemical.

The four branches descend into the vital body, into Yesod. Now you can understand why throughout many initiations, the initiate has to pass through the ordeals of the four elements again and again, because in order to enter into initiation, you need to handle the sexual energy, the seed that we need to transmute in different octaves, and that is related with the four branches of the river that comes from above.

Remember that above, Jehovah Elohim is the one that impels creation in Briah; as above, so below. So, Jehovah Elohim, the Holy Spirit, works here, below, as a sexual potency in our sexual glands.