First of all, we must all know that the maximum power of the Divine Cosmic Mother is fire. She in herself is fire. Stella Maris,1 the virgin of the sea, is Fohat,2 fire. Thus, by means of fire we can destroy the psychological aggregates.Unquestionably, the sacred cobra of the great mysteries has its maximum power in the forge of the Cyclops. There is no doubt that the transcendental sexual electricity reinforces the power of our Kundalini Shakti.3 Thus, this is why those who follow the path of the perfect matrimony must summon the sacred cobra precisely in the flaming forge, thus they will be assisted. By means of fire we can burn, disintegrate, the psychological aggregates.
The fire in itself is profoundly divine. It is named Fohat. There is a tremendous difference between the fire that is used for cooking food and the fire placed on the altar, between the fire under which the deceased are mourned and the luciferian fire. The fire of Kundalini is a very special fire; it is the Vulcanian4 fire that can radically transform us. It is necessary for it to be developed in our own nature.
Verily, brothers and sisters, I say unto you that one thing is the fire that burns here in every manifestation of this tridimensional world of Euclid, and another is the fire of the fire, the flame of the flame, the astral signature of the fire. Unquestionably, there are many fires, but the fire that destroys the psychic aggregates is Vulcanian, and this is indeed astounding. Thus, our salvation is in that fire.
All sacred books were written amidst the crackling fire. The book of Apocalypse5 — which is the book that guides all alchemists — was written with flaming coals. Yes, the sizzling fire is found in every apocalyptic verse. The four gospels6 were written with fire. The Old Testament7 was also written with fire, with the incessant crackling of the flames.
We must become comprehensive. Our gospel is igneous. It sizzles within the whole aura of the universe, and it transforms us radically. But we need to be alert and vigilant as a watchman during a time of war. We need to never forget ourselves. Only thus we will march along the path that leads to final liberation.
In the physical world, Fohat has multiple uses, yet in the higher worlds Fohat is different. One remembers the solar god Apollo, who is a flame. One remembers the flames that began the dawn of the mahamanvantara.8
All of those holy gods of ancient Greek mythology are flames. All those ineffable gods of the Nahua, Hindu, Chinese, Egyptian, Druid, Hyperborean pantheons, etc., are living flames. This is why the Apostle Paul stated in an emphatic manner:
“Who makes his angels spirits and ministers of the fire... For our God is a devouring fire.” —Hebrews 1:7, 12:29
Moses, wise as no one else, spoke about אאלהים Aelohim,9 yet he also cited אלהים Elohim.10 We must not forget that there are two unities. We could never chisel, symbolize, paint, etc., the unmanifested unity, because it is unknowable, and is beyond the fire.
On one occasion, when a great elemental god of fire was asked, “What is beyond the fire?” he answered, “That is something that we do not know.” Indeed, the unknowable Seity is even beyond the fire. It is אאלהים Aelohim, the eternal, cosmic, common Father. In no way is it possible to allegorize that. Nevertheless, אלהים Elohim, the hosts of the word, the verb, emerges from that vast unity. Unquestionably, each one of the Elohim from the great host is a living flame that emerges from the bowels of the incognizable.
I want you to understand that the fire is the unmanifested verb that has arisen from within the bowels of the incognizable. I want you to know that the fire is the Word, which is the verb. This is why, in its own right, the gospel of John begins:
“In the beginning was the Word [Logos], and the Word was with God [Theos], and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shines in darkness; and the darkness comprehended it not.” —John 1:1-5
The entire army of the voice, the Demiurge11 architect of the universe, is fire. Thus, as a corollary or logical sequence of all of this, comes the following statement: the fire has the power to handle the cosmic forces of the universe. The fire has the power to create and to destroy. The fire has the power to create. The fire can organize chaotic matter; it can integrate it, and can also disintegrate it.
The fire always gives the first impulse to the atomic forces that are contained in the chaos, with the purpose of creating worlds. The fire gives the first impulse, and thereafter it becomes law. The fire has the power to create, and create anew.
The fire is the intelligence that makes new atoms, which Democritus never realized. The fire can disintegrate existing atoms.
The fire is the intelligence that can create living organisms, can transform them, use them, crystallize them. The fire is intelligent, and can always clean the aurora of the mahamanvantara.
Like all the universes that exist, this universe will never be extinguished. It will never finish in its forms like people believe, but rather, on a day among many, it will sleep within the chaos. All of its disintegrated parts will be immersed within Laya centers, yet its life will not be extinguished; it only will be disintegrated, and life will remain latent in each of its parts, with the possibility of resurfacing later.
There is no doubt that after having disappeared, one day this universe will resurface with more splendor than before, stronger than before, more powerful than before. Who makes this wonder? Who is capable of making all things always new? It is the Fohat, the fire, the army of the word, the igneous flames from the dawn of creation.
My dear sisters and brothers, once this is comprehended, we must worship the fire. The Parsis worshipped the fire, and they continue rendering cult unto it. In different Christian sects, there is the burning lamp with the sacred fire.
Three Steps of Christ
Thus, I want you to know clearly that Vishnu विष्णु – derived from Vish, which etymologically means “to penetrate” — is the author of all that is, all that has been, and all that will be. Vishnu is the cosmic Christ, the Logos, the word, the sacred fire that crackles in the infinite space. Vishnu has the power to penetrate, as the syllable Vish implies etymologically. He can penetrate everywhere. He has the power to penetrate within ourselves, to crackle within our organic nature as Devi Kundalini Shakti, the igneous serpent of our magical powers.
Vishnu — the Logos, the Kristus — must always take three steps within the seven regions of the universe; thus, this is what Eastern sages have told us. The first step would be taken in the world of the spirit, the second in our own soul, and the third in our body. Conversely, by working in the Laboratorium of the Third Logos, we give the first step. The second step that the Christ should give within us will be in the world of the psyche, and the third in the world of the spirit. These three steps of the Kristus within us through the seven spheres are fundamental in order to achieve final liberation.
The same fire that has to pulverize the psychic aggregates — once its work is fulfilled — will become totally established within the soul. The third step will be in the spirit.
Christ will have to give life to our body. It has to grow in our organism.
Thus, as a living and philosophical fire, it has to burn in our consciousness — that is to say, it has to burn in our soul and shine in our spirit. Behold, here are the three steps of the demiurge architect — that is to say, the three steps of the fire.
Ignis Natura Renovatur Integra: The fire renews nature incessantly.
It is necessary to renew the body by means of fire. It is necessary to bring the fire into our souls, and we must take the fire into our spirit. When descending, the fire shines in our spirit; it becomes fruitful in our soul, and transforms our body.
This is how the three Kristuses are within the seven regions of this universe.
Kristus guides us. He is the sun of midnight who, when shining in the east, shows the path to mystics. When something new must arise within us, he shines at the zenith. When we are in plenum twilight, when the ego dies, he is the sunset. While in a state of profound meditation, the midnight mystic must learn how to interpret all the symbolism of the Lord. The midnight sun must guide him. Christ is the fire that must lead him along the path of the razor’s edge towards the final liberation.
The Inner Christ is fire. Fire exists in a petrous state. Likewise, there is fire in an aqueous state. There is fire in a vaporous state, and there is fire as a burning flame without limits. The army of the Elohim is the army of fire. Elohim takes three steps in order to descend down here into the world of forms; he has to take three steps in order to fully manifest in this physical world.
The ancient gods, the solar gods, those burning flames of ancient times before whom the adepts of Egypt, India, Persia, Great Tartar, Lemuria, Atlantis, etc., reverently bowed, emerged from within the bowels of the incognizable, and took three steps across the seven regions. Unfortunately, many of them fell. The solar gods who shone in the past have now become vulgar, lunar creatures, who are only remembered in the world of universal archetypes, in the shape of symbolic sculptures made of living stone. The gods from ancient times died.
We have been told that in the future sixth root race the gods will resurrect. In order to again become Elohim, they will have to make the fire within their bodies, within their souls, and within their spirits. Then, afterward, at the profound night of the mahapralaya,12 at the termination of this universe, the Elohim will immerse themselves within the bosom of the incognizable.
In this day and age, there are many fallen gods that must awaken the fire within themselves. They must make the fire that was extinguished within them to burn within them again, to make it to burn within their bodies, within their souls, and within their spirits in order to return to the state of Elohim, to become again what they once were.
It would not be possible for those fallen gods to take the three steps within the seven regions if they do not disintegrate by means of fire the psychic aggregates that unfortunately they made the mistake of creating. Woe to those gods! Their consciousness became bottled up within those demonic creations, within those creations of hell. Now, only by utilizing the fire to burn those aggregates can the gods recover their original pristine state, that state they had at the dawn of the mahamanvantara.
All the brothers and sisters here present must never forget the fire. Each one of you must worship the fire. You must always have a lit candle in your home. The sacred flame must never be absent in the house of any initiate.
INRI: Ignis Natura Renovatur Integra.
It is urgent for us to transmute in the flaming forge of Vulcan the Exioëhary — that is to say, the sacred sperm — into the mercury of the wise. This mercury has to receive what is called sulphur: fire. Sulfuric mercury ascending up through the dorsal spine is the serpent of brass,13 the Saturnian snake that can burn, reduce to ashes, all of those aggregates that we have alive inside and within which is bottled up the best: the consciousness of the Being.
If we burn them, if we make them to blaze, if we turn them into ashes, we will then awaken, transformed into primogenital flames of the army of the word, of the army of the voice.
The verb is what is, what it has always been, what always will be. It is the life that beats in each atom as it beats in every sun.
Each one of us is called to be a soldier of the army of the word, a flame of the aurora. But if we forget ourselves, if we do not know how to maintain the perfect equilibrium between the consciousness, the body, and the external environment in which we are, it would not be possible for us to be transformed into flames. It is necessary for each one of us to become a flame. There are three steps that the fire must take within us so that it can convert us into Elohim.
There is the sun that shines in the infinite space, that is to say, the sun of midnight. There is the terrific and threatening lightning and the fire of Vulcan within our sexual organs. Only by developing that marvelous fire in our anatomic constitution — guided by the Sun of the midnight — can we be liberated by means of the ray of the father, Brahma, the ancient of days.
The Law of Seven
I stated that we have seven centers:
1. intellectual
2. emotional
3. motor
4. instinctive
5. sexual
I also emphatically stated that we have two superior centers:
6. the superior emotional center
7. the superior mental center
I stated that each of these seven centers has its own mind, thus we have seven “minds” that control our body. One is the intellectual mind, one is the emotional mind, one the motor mind, one the instinctual mind, and one the sexual mind, and one the emotional superior mind and finally one is the superior intellectual mind. I stated that there is a truth in each of these seven minds, and therefore we have a total of seven truths within us. These are contained within our seven minds. This is why we need to always be alert and watchful as watchmen in a time of war. We must not allow our intellectual mind to behave in a whimsical manner — that is, to take us along the paths of morbidity and lust. We must not allow the emotional mind to lead us on the path of negative emotions. We must not allow the motor mind to make of us simple football players or boxers, or to put us to do something useless. We must not allow the instinctual mind to be altered by misconceptions about our organism, about life, since this mind has specific defined functions regarding how to make each of our organs to function correctly. We must not allow the sexual mind to take us along the path of lustful sensualism. It is necessary to develop the superior emotional mind within us, with pure emotions, with living art, with the symphonies of Beethoven, Mozart, or Liszt. It is necessary to develop the superior mental mind in us with the culture of the spirit.
Each of the seven minds will become refined as we go about eliminating psychic aggregates. When one eliminates psychic aggregates of the intellectual center, the mind then remains under the service of the spirit. When one removes psychic aggregates of inferior emotions, then the superior emotional center shines within us. When one eliminates psychic aggregates from the motor center, represented by wrong habits, bad habits, etc., then upright actions shine in that center .
When one eliminates lower animal instincts from the instinctual center, then this wonderful center accomplishes with its chores to perfection, managing the eurythmy throughout our body in full harmony. When one eliminates all of the psychic aggregates from the sexual center, then it marvelously advances, by transforming the sacred sperm into creative energy.
Whosoever eliminates within their very self — by means of the sacred fire of Vulcan — all the psychic aggregates, they will take possession of their superior emotional and superior mental centers. Then, their integrated personality will remain under the service of their Being. Thus, messages that emerge from the highest parts of their Being will pass through these two superior centers to reach each of the five cylinders of their organic machine. This is how the fire will make us sacred individuals.
This is how the fire — by burning and completely disintegrating all the psychic aggregates — will transform us into flames. The fire will burn firstly in the body, thereafter in the soul, and later in the spirit. When these three wicks of fire burn within us, we will then be submerged within our divine prototype, since each one of us has their own prototype in the fire. Thus, for that reason we will become Elohim.
It is necessary for you to understand the necessity of transforming ourselves into Elohim. It is necessary for you to understand the urgency of entering once and for all into the army of the word, the army of the demiurge creator of the universe. It is necessary for you to take the three fundamental steps within the seven regions of the universe.
You cannot be transformed without fire.
The scientists in this physical world do not know anything about fire. They think that fire is the outcome of combustion, but they are mistaken. The reality is the reverse: indeed, combustion is the outcome of fire. Take a match. If we strike it, we will see the fire. Obviously, the scientists would say that because of it, the flame has sprouted, yet they are wrong. What happened is that we have eliminated the receptacle within which the fire was enclosed, by the movement of the arm and the hand that struck the match, which have also fire. If the arm and hand did not have fire, then fire would have not sprouted from the match, because the match would not have been moved by the fire within them, and therefore the fire in the match would have been remained in its completely virginal state.
The hour has arrive to understand that the fire existed before the burning of the match, and the hour to comprehend that once the match is burned out, the fire still continues to exist. Then, what is the origin of the fire? Where is it? Listen: the fire has no beginning, and it has no end. I said and I repeat it again:, what is important for us is the fire of the fire, the flame of the flame, the astral signature of the fire.
It is by means of the fire of Vulcan, the Christic solar fire, that we can indeed burn all the psychic aggregates, to reduce them to cosmic dust. What is enclosed within the psychic aggregates? It is the Essence. What is the Essence? It is living fire. Thus, when the psychic aggregates have been burned, what remains? Fire. Consciousness is fire. It is the fire that crackles and the fire that sizzles within the flaming aura of the universe. Again, all the sacred books have been written with flaming coals.
So, brothers and sisters, render cult to the fire, work with the fire, and in the name of truth and justice, I assure you that you will be liberated.
Right now, you all are just coals. Thus, the hour to ignite the fire has arrived, the hour has arrived to understand that we must shine like igneous flames within the aura of the universe. So, this is the conclusion of my words.
Questions and Answers
Now, you can ask questions, esoteric types of questions, exclusively related to the theme that we have developed. The brothers and sisters can ask what ever they want in relation to the theme. Do not be afraid to express your questions. We have freedom of expression.
Audience: Venerable master, regarding the remembrance of oneself, and alluding to the words of Master Jesus, “Let the dead bury their dead,” is a person who does not live in Self-remembrance dead?
Answer:
So indeed, they are robots programmed by the law of recurrence.14
Audience: Regarding the fire that you addressed at the beginning, as the fires that are lit to mourn the dead, the fires of the kitchen, of the stove, can we consider these as negative aspects of the great sacred Fohat?
Answer:
No, there are simply many kinds of fire, that is all. There are many levels of the fire.
Audience: I had an experience in the astral plane; the fire was assisting me.
Answer:
Independently, the fire is compassionate, and it also tends to help those who are fallen, those who walk in darkness. Therefore, it is stated that we must lift the torch well aloft in order to illuminate the path for others. That is all.
Audience: Venerable master what relationship has the aura with the fire?
Answer:
Well, the aura is also an igneous radiation. Obviously, the fire is latent in the aura, in every atom, although indeed, truly this is only an inner fire. What we must be concerned with is to develop the Vulcan fire within us. If what we actually, really want is to become soldiers of the army of the word, we must be concerned to take the three steps within the seven regions.
Audience: Master, can we awaken the fire without a spouse?
Answer:
It is written that the Vulcan fire only awakens in the forge of the cyclops. Nevertheless, bachelors and bachelorettes can work on their ego, and by means of transcendental efforts with the help of their Divine Mother Kundalini, which is fire, they may eliminate twenty-five, thirty, or even fifty percent of their psychic aggregates. However, if they truly want to eliminate one hundred percent of their psychic aggregates, then later they will have to descend to the flaming forge of Vulcan.
Audience: Venerable master, I remember your lecture: the Father is fire, the Son is fire, the Holy Spirit is fire, the Divine Mother is fire; can we conceive any difference, some degradation, we might say?
Answer:
Yes, there are degrees and degrees, because one is the Father, a superior flame. One is the Logos, the Son, the Kristus, who is also fire. He is the fire that shines in the consciousness, the fire that sizzles within the rocks, the fire that is crucified in the interior of the Earth, the Anima Mundi. Another is the fire of the Holy Spirit, the fire of Pentecost, the sexual fire that can only be known in the ninth sphere.
Audience: Venerable master, does the fire have a counterpart?
Answer:
The fire has no counterpart. The fire is what is, what has always been, and what always will be. What indeed, truly exists are different gradations of the fire.
Audience: Is our real Being practically fire?
Answer:
Indeed, our Being is fire.
Audience: Venerable master, you talked about two unities, the unmanifested and the manifested. Is the reason to be for the manifested God influenced by the unmanifested?
Answer:
The unmanifested, the incognizable, is Aelohim. Moses rendered cult to Elohim, the Manifested, the second unity. One is the demiurge architect of the universe, who is the fire, the cosmic Krestos, Vishnu, the one who can penetrate within all that has been and will be. Obviously, the reason for the manifested Logos to be is to create and create anew.
After having absorbed ourselves as Elohim within the profound bosom of the unmanifested unity, we will know the living secret of the profound manifestation of each mahamanvantara. We already know that the periodic mahamanvantaric manifestations arise from within the bosom of the incognizable. This has no beginning, nor an end, because we only know its fundamental truth, its root. Thus, after having transformed into flames, we will definitely be submerged within the bosom of the eternal, common, cosmic Father.
So, my dear brothers and sisters, Aelohim is what is, what has always been, and what always will be. What is behind the fire is what is important. Blessed are the ones who will definitely be immersed, and forever within that which is the truth.
Nevertheless, now we have to work very much upon ourselves. Now our duty is to chisel our seven minds. Now we have to know the seven truths contained within our seven minds.
It is also urgent, as I previously stated, that we know that in our interior there are seven sublime lords, the seven parts of our own Being. Obviously, by law of the philosophical analogies and correspondences, and numerology, in the microcosm there are seven parts related to the seven worlds, and with the seven sublime lords, seven Buddhas of contemplation.
Thus, to be more specific, in the macrocosmos there are seven worlds above, and within us here and now are seven minds and seven sublime lords: seven sublime lords, seven minds that we have to engrave, to chisel, and profoundly perfect. This is only possible by reducing to ashes the psychic aggregates contained in the five cylinders of the organic machine, perfecting the superior centers in each one of us.
Understand that our seven minds must shine. Understand that the seven sublime lords must act in each one of us, and must be known. Understand that within us there are seven truths.
In order to be converted into columns of the temple of the living God, we have no choice but to work with the fire. As it is written in the book of Revelation 3:12:
“Him that overcomes will I make a pillar in the temple of my God, and he shall go no more out.”
Audience: Venerable master, how much percentage of consciousness is necessary for us to remember the self?
Answer:
To remember the self is to remember the self. Many will begin with three precent, which we commonly have. Others will work with five percent, and others with ten percent. At the end, and after all, the percentage will increase gradually, and the more the percentage of consciousness increases in us, it is obvious that we will remember ourselves more, in a very splendid manner, successively, increasingly better.
But, the percentage of consciousness cannot increase within each one of us if we do not eliminate from within ourselves the demons of Seth, namely those tenebrous creatures, those monsters of the Earth, living representation of our psychological defects.
Schools that do not teach the path of christification, schools that do not teach people how to work with the marvelous Fohat that weaves and unweaves the loom of the universe, are dead schools where only lunar coldness reigns.
Audience: Regarding the statement about the school of the Tibetan Böns15 who are very radical?
Answer:
Indeed, there are two clans in eastern Tibet, namely the clan of the Drukpa,16 red caps, and another, the Böns. Unquestionably, the adepts of the Drukpa work with abysmal, poisonous fire. Another thing are the Böns. I do not deny that they are one hundred percent radical, but they work with the fire.
If someone knocked at the doors of a Bön monastery with the purpose of asking for initiation, he would be welcomed by a priest dressed in a blood-red tunic, a red miter on his head, necklaces of dead bones, and a bloodied dagger in the right hand. “What do you want?” This is the question of the Bön priest.
When the adept answers, “I want to depart from this universe forever,” then the Bön priest leads him to the patio.
“Pronounce this mantra, ” he says. When the devotee pronounces the mantra, he then falls instantly dead. Yes, the subject is disembodied. Then, in the astral world, those Böns place the subject in intimate relationship with his Father-Mother, and he is subjected to rigorous ordeals. The Mother Kundalini acting upon her child will help him so that his psychic aggregates will be annihilated. Hard work awaits the aspirant who passes through that door. The Cosmic Mother will have to work severely with him until he achieves the total disintegration of his ego. His free consciousness then will be submerged within the bosom of that which is not of time. But since he has not created the existential, superior bodies of the Being, indubitably because of that he will not have reached adepthood. He will be a flame, a small star of the infinite universe. Madam Blavatsky said:
“If Sun thou can’st not be, then be the humble planet. Aye, if thou art debarred from flaming like the noon-day Sun upon the snow-capped mount of purity eternal, then choose, O neophyte, a humbler course. Point out the “Way” - however dimly, and lost among the host – as does the evening star to those who tread their path in darkness.” —The Voice of the Silence
Another thing happens when the aspirant, before the Bön priest, states in an emphatic way that he wants to follow the path of adepthood. Then, he is taken to a lonely forest. They shut him in a cabin. Not a luxurious cabin like those here in these lands of America, but a true cabin made of palms and vines of all species, where the subject will have to pass through horrific terrors, through speechless ordeals. A bugle made from the bones of the dead will resound. The priests will advise the applicant to leave that path. They will tell him that there are better paths to leave the wheel of Samsara, there are other ways, but if the disciple says, “No, the only thing I want is adepthood,” then with special formulas they invoke his psychic aggregates. The Böns crystallize those aggregates and make them visible and tangible within the cabin, and depart, leaving the initiate alone. He will have to contend against those aggregates, some bestial and monstrous. He will have to fight with them all night, and if by chance he manages to survive, if he is not strangled by some, if perhaps he survives, he will already know what kind of aggregates he has, and will successfully work against them. So, if he passes that ordeal, he will be taken into another place, a secret temple, where he will be taught eastern Tantra, where he will learn the secreta secretorum of Alchemy, where he will be taught how to work with the fire so that he can achieve adepthood. That is the path of the Böns, a path of violence and death, for which reason Madam Blavatsky believed that it was a school of black magic, but it is not; their path is just very dangerous and violent — radical, that is all, as I have explained.
Audience: Venerable master, how is it possible that some gods are fallen, when they are gods?
Answer:
They made the three steps from the top downwards to the bottom throughout the seven regions of the universe. When manifesting themselves in the world of forms, they committed the mistake of casting the philosophical stone into water. So, this is why they are now fallen. They are dead. In the superior worlds, each of them is represented in the shape of statues, as stone sculptures. That is all. This how it has been and will be.
If they take the three steps up— when the fire again burns within their physical bodies, then in their souls, and finally in their spirits, and returns finally to their original prototypes — they will once again be the gods they always were, yet now returning in a higher way, terribly divine, more powerful than before, because of the gained experience. Understand?
Audience: Venerable master, in our case, who are sleeping people, is our real Being manifested in life?
Answer:
How is the Being going to manifest while each of you are in the state that you are, with the ego alive — super-duper alive? The Being and the ego are incompatible. They are like oil and water: they cannot not mix. Either the ego is manifesting, or the Being. If the ego is manifesting, the Being is absent. If the Being is manifesting, it is because the ego has been previously disintegrated. Therefore, you are nothing but robots programmed by the law of recurrence, machines driven by the ego, and that is all. Understood?
Audience: Venerable master, if a person owed a certain karmic debt, and then kills the ego that originated that karma, does he then become liberated from it?
Answer:
That is only possible based on negotiations with the lords of the law. If such negotiations are done, the corresponding psychic aggregate is eliminated. There are psychic aggregates related to the law of cause and effect; the elimination of those aggregates is only possible by means of negotiations and payments. Nonetheless, I do not want to say that all psychic aggregates are linked to negotiations with the law of karma; I clarify, it is only certain aggregates, that is all. When one has done the disintegration of the corresponding aggregate, it is obvious that one become free from that debt. Brothers and sisters, regarding this we have spoken clearly.
If what we really want is to attain our own realization of the Being, then it is necessary — repeatedly, under any circumstances — to know more about ourselves.
Obviously, as we have already stated in former lectures, we need to work with the element fire. Fire itself is a substance that has escaped all chemical analysis. Scientists asseverated that fire is the outcome of combustion, which is an absolutely false statement. No one knows what the nature of fire is.
For example, we know that oxygen and nitrogen are in the atmosphere. We do not ignore that H2O — that is to say, hydrogen and oxygen — are in water. We also cannot ignore that carbon is found in earth, but indeed, what is the formula of the fire element?
Any scientist could explain to us the formula H2O, meaning two atoms of hydrogen and one of oxygen. Yet, as this formula suggests, let them join these two elements in a laboratory in order to see if it is true that water will appear; it is obvious that it will not. Why? Because an element is missing; what element is missing? The fire element is missing. Therefore, the formula H2O is incomplete; this is obvious.
So, the fire escapes any confinement. A simple flame from these candles that we have here would be enough in order to burn the world. Yet, the flame would remain unmodified. It would not increase one atom more or one atom less.
From any of these candles we can get another candle, and another, over and over again, and ignite a tank of gasoline, or detonate a deposit of dynamite, and the fire will continue unchanged. Even if we burn the whole world, the candle will remain the same: impassive, as if nothing had happened.
What kind of substance is fire, which mocks the chemists, a substance that makes so many wonders, and nonetheless, remains the same, unchanging, impassive?
Now, as I said to you earlier, we are only interested in the hidden part of the fire, the flame of the flame, the astral assignation of fire, which is divine, which is INRI written on top of the cross. INRI means Ignis Natura Renovatur Integra, “fire renews nature incessantly.”
So, the liberation of the human being is not possible outside of the fire. Only by working with the fire we can reach final liberation.
For example, the worlds are nothing but granulations of Fohat, that is obvious. The doctrine that we teach is the doctrine of fire. We have written our books with flaming coals, and amidst the incessant crackling of the flames we deliver our flaming, secret knowledge to humanity.
We know very well that behind the fire there are wonders. Once, a great fire elemental was asked, “What is beyond the fire?” He replied, “That is something that we do not know.”
The Apostle Paul stated:
“…God is a consuming fire.” —Hebrews 12:29
Indeed, this is how it is.
How the Fire Springs into Manifestation
In former lectures we stated that there are two unities: the incognizable Aelohim, and the cognizable Elohim. AElohim is the incognizable and unmanifested Seity. As for Elohim, it is the Army of the Word, the Army of the Voice; it is like the Solar Star, the Spiritual Sun, the Absolute Sacred Sun that emerges from within the bowels of the incognizable. The Army of the Word emanates therefore from the Sacred Absolute Sun, thus the Army of the Word is that unity that has emerged from the living bowels of the incognizable.
The Army of the Word is fire, it is the pluralized Fohat, yet we must not forget that variety is unity. The Army of the Voice is constituted by those millions of Dhyan Chohan creators of the universe, and all of them are flames of blazing fire.
But behold how grandiose is the unfoldment of Brahma, the unfoldment of divinity, the unfoldment of that great, universal fire, how from the incognizable emanates the Demiurge Architect of the universe, which is fire.
Now, all the Army of the Word, all the Army of Dhyan Chohans, are obviously numbered, classified into groups in accordance with the universal cosmic ideas. They are living numbers, creating and creating anew.
It is convenient to understand that the Logos, the Demiurge, the stellar Spiritual Sun, the Army of the Word, which in itself is a multiple Logos, has indeed sprung from within the bosom of the incognizable.
Atman the ineffable, as a flame formed by many flames, emanated from the Logos. Atman is the Innermost in each one of us, our divine and unnameable Spirit.
Buddhi in itself is an unfoldment of Atman. And who is Buddhi? Buddhi is the superlative consciousness of the Being. Buddhi is Eros,17 is Fohat, as messenger of the gods.
In the superior worlds of cosmic consciousness, the initiates can evidence in a concrete manner that Atman always sends Eros or Buddhi, the Fohat, or the Valkyrie — as we will say in the classical language of Wagner — to perform determined works. Therefore, Fohat or Budhi is the messenger of Atman.
One is filled with ecstasy when comprehending the reality of Eros. One is filled with admiration when seeing the Valkyries of the Mahatmas working in the superior worlds of cosmic consciousness carrying messages to all the corners of the universe, ineffable ladies of indescribable beauty.
The Valkyries work in the temples. The Valkyries deliver messages. The Valkyries help the Mahatmas. They are the Fohat messenger, the extraordinary Eros that palpitates within each one of us.
What would be of us without Eros? Could we perhaps perform the Great Work of the Father without Eros? We need Eros in order to disintegrate the inhuman psychological aggregates that we carry within.
Hence, the star that has emerged from the Sacred Absolute Sun is the Demiurge Creator of the Universe. It is the flame from within which the seven holy flames emerge. That flame is threefold, yet from this threefold flame seven flames emerge, meaning from the triple flame emerges the eternal Heptaparaparshinokh.
From the three emerge the seven. In the same manner that from the three candles on the altar we can light another seven candles, likewise the Logos is a threefold, single flame, formed by three wicks: the Logos as Holy Affirmation (+), as Holy Negation (-), and as Holy Conciliation (=).
Thus, from that triple flame emerges the eternal Heptaparaparshinokh, the seven flames, namely, Atman-Buddhi... This Atman-Buddhi forms the Divine Monad inside of each one of us.
Then follows the Superior Manas or Human Soul, that which we have as human.
Thereafter comes this mind that we have in order to think, which unfortunately is bottled up within multiple aggregates that constitute the myself, the self-willed, the inferior manas. This is why we say that we do not have one mind but many minds. It is obvious that if the mental substance is bottled up within many bottles, if it is found divided within these bottles, if the substance of the mind is bottled up into many “I”s, then there is not one mind, but many minds, unfortunately. Yet, the radical, the fire, is what is hidden behind all of those energies, which would actually, truly, be the fourth fire.
The fifth is behind all those emotions that we carry within, that the authentic initiate carries in his astral body.
The sixth flame is behind the principle of life, it is the prana, it is the fire as prana or life.
The seventh flame burns within the spinal medulla of the Gnostic ascetic.
In reality, truly speaking from the view of esoteric anatomy, we would say that there are seven serpents: two groups of three with the sublime coronation of the seventh tongue of fire that unites us with the one, with the Law and with the Father.
If indeed Atman receives the igneous principle, the fire, from the incognizable through the mediation of the Demiurge Creator of the universe, there is no doubt that all of that fire becomes contained within Buddhi.
With just reason, it has been rightly said unto us that Buddhi is like an alabaster vase, white and transparent; within it burns a steady golden fire, the flame of Prajna that radiates from Atman. In Buddhi, Eros, the Valkyrie, the Maiden, in the beautiful Helen of Troy, is contained Atman the ineffable. To that the end, Atman-Buddhi as a Monad are radical.
In a former lecture, I stated that we have to work with seven radicals, thus I understand that the brothers and sisters are already informed about that. These radicals are the seven aspects of the fire in us, the seven tongues of fire within our hidden anatomy that emanate directly from the Divine Architect of the universe. This is obvious, and this is how this must be understood.
The incognizable Seity in itself is what is fundamental. Fire emanates from the Seity. SAT [Sanskrit] is the Seity. And Fire — that is to say, the Demiurge Architect — emanates from the Seity.
Listen, there is one point I want to emphasize tonight. If it is true that the Holy Affirming, Holy Denying, and Holy Conciliation — in other words, the interior Logoi within each one of us — is radical, the Logoi is the intimate Buddha of each one of us, because each one of us carries their own Inner Buddha within, even if one has not yet incarnated him.
Our Inner Buddha himself has emanated from Adi Buddha. Listen, Adi Buddha, we would say, is the individualized incognizable, since each one of us has their own Adi Buddha within the incognizable Absolute Abstract Space. From Adi Buddha emanates our Logoi. I am now particularizing and concretizing. And from our Logoi in turn emanate the seven aspects of Fohat, of fire.
When I say that we have to work with the fire, this must be well understood. We need to have a little bit more consciousness about what the fire is; it is necessary to understand the fire better. The mother Kundalini about which we have spoken abundantly is fire. She is the Fohat in us, fire within our esoteric anatomy. She is a variant of our own Being, but a derivative.
We need to work with fire, with her, because She is the bearer of the fire. She, the igneous serpent, frighteningly writhes amidst the candlesticks of the temple. She is the cobra of the great mysteries. She is fire that crackles amidst the aura of the universe. Only She can reduce to ashes the psychic inhuman aggregates that we carry within.
It is not an easy task to disintegrate the totality of our psychic aggregates. Let us consider that these psychic aggregates are processed in seven levels of the Being. There are saints that have achieved the disintegration of some aggregates within the fifth and sixth levels, yet it is very rare to find one who achieves the disintegration of the psychic aggregates in all of the seven levels of the Being, since in the last levels — especially in the seventh — those aggregates become terribly subtle, thus they turn out to be frightfully difficult. Thus, if the initiate is not sufficiently comprehensive, he can fail in the Great Work.
In the superior levels of the Being are things that astonish us. The moral maxims do not serve for the psychological work in the sixth and seventh level of the Being. The codes of ethics are worthless. The concepts that one had based on mere superficial interpretations about the sacred scriptures are destroyed, etc. The initiate has to become independent not only of the forces of evil but even of the forces of good. He has to fight against the potencies of evil and against the potencies of good, since in the last synthesis good becomes evil, certain aspects that seems to be good become evil, thus one has to go beyond good and evil. All of this means one needs to know the good from the evil and the evil from the good.
At their base, the conventional, dogmatic structures of ethics only serve as obstacles for the one who marches on the path of inner realization of the Being. This is the crude reality of the facts.
There is a tendency among people to interpret everything to their own whim, superficially. Therefore, those who want to work in the seventh level of the Being have to be strictly comprehensive, and pass beyond any dogma, and make an inventory of themselves in order to know what they lack and what they need. Many times a beautiful virtue only serves as a obstacle to the navigator. Sometimes even the precious gems of spirituality can serve as an obstacle. This is why it is very difficult to disintegrate the psychic aggregates in the seven levels of Being; this is why.
The Psychological Work with Fire
On the other hand, we must learn how to handle the five cylinders of our organic machine. What are these cylinders?
- Intellectual center, where is it? We know that it is found in the brain.
- Emotional center, where is it? In the heart, solar plexus, grand sympathetic nervous system.
- Motor center, where is it? On top of the spine.
- Instinctual center, where is it? At the bottom of the spine.
- And the sexual center is in our sexual organs.
There are psychic aggregates in the intellectual center, as well as in the emotional center, as in the motor center, as in the instinctual center, as in the sexual center, this is obvious.
One has to study the psychic aggregates in each center. How do they behave? This is a matter of self-reflection and of a direct experience, a psychological observation.
In any case, any given psychological aggregate cannot be disintegrated without the help of the Divine Mother Kundalini, the cobra of the great mysteries. For the disintegration of any psychic aggregate, She demands that first we have comprehension of that psychological defect that we want to reduce to ashes; this is obvious.
First, we must discover the defect, thereafter we must work on it, and in order to reach in-depth comprehension of it we need of the evident self-reflection of the Being. We need to really understand this or that defect.
Thus, once the defect is comprehended, then one must work with the sacred divine cobra of the great mysteries; only thus we can eliminate that defect.
Again, any defect is related to any center of the organic machine. Thus, with the help of the fire — Her, the fire that emanates from the Demiurge Creator of the universe — we can reduce to ashes any undesirable psychic element, even its manifestation throughout all the levels of the Being.
But, you have to get familiarized a little bit more with the fire, to learn how to think with fire, to worship fire, as do the Parsis. Like the Christians who exclaim, “God is a consuming fire,” as well as the Parsis who worship fire, or as the devotees of any Maya or Toltec, or Zapotec or Inca tribe that render so much worship to fire. All of them in their depth belong to the purest paganism and most delectable Christic esotericism.
We can disintegrate the defects in the five cylinders of the organic machine only with fire; this is obvious.
Negative Emotions
My dear brothers and sisters, among the centers that we have in our organism, there is no doubt that the most difficult to control is the emotional center.
The intellectual center, even though it takes a lot of work to control it, in the end with certain disciplines we more or less control it.
The motor center, which is the one that produce movements and that is situated in the upper part of the spine, is also controllable. One can control the movements of the body, walk if you want to walk; if you want to lift an arm or not lift it; to wrinkle the forehead or not. Thus, all the activities of the motor center are under our will.
Yet, the emotional center is terrible. Yes, this matter about negative emotions, feelings, sentimentalisms, etc. become difficult to control.
In Hindustan, for example, the emotional center is compared to an elephant, a mad elephant. For example, in Hindustan what do they do in order to control a mad elephant? They place on each side of the mad elephant a healthy, sane elephant. Thus, they tie these two elephants, one on each side of the mad elephant, so that they do not part. Then, those two sane elephants finally manage to teach the mad elephant to become sane. Thus, the insane elephant is eventually cured. This system used by the Hindustanis is good.
The emotional center is an elephant, the intellectual center is another elephant, and the motor center or motor-instinctual-sexual center another elephant. Thus, by means of the two elephants, intellectual and motor, we can control the mad elephant of emotions.
If at any given moment we want to cry out in desperation, with anguish, in other words, if we have become identified with a negative emotion and we are “mad as a hatter,” what should we do? We must lie down on our bed, relax, and empty our mind.
When relaxing, we are acting with the motor center, since we are relaxing the body. We relax the whole body; we loosen all muscles, all tension in our organism, and finally we empty our mind — in other words, we bring the mind to a stillness and silence. What happens then? The emotional center is left with no choice but to become a bit calm, to become serene, and finally to settle down. The intellectual center and the motor center come to dominate the emotional center, two sane elephants that come to tame the mad elephant.
We can also control inferior emotions by means of superior emotions, since there are many types of inferior emotions, and you know this very well. For example: a member of the family dies, we cry, we weep, we despair, why? Because we do not want to cooperate with the inevitable, which is the worst. In life, one must learn how to cooperate with the inevitable. A beloved relative dies, and we shout, filled with anguish, and we do not accept the inevitable. Thus, we see his corpse in the coffin, however we do not think that he is dead, we do not believe it, it is not possible for us that they died, thus we fall into anguish and desolation. That is terrible.
How could we dominate such a state? We do it in two ways: first, we could appeal to the system of two elephants: the motor center and intellectual center, to relax the body and to place our mind in quiet and in silence. This would be the first system.
The second system: we can appeal to a superior emotion. It might do much good for us in those moments to listen a symphony of Beethoven, or Mozart’s Magic Flute, to submerge ourselves filled with profound emotion into a deep meditation, reflecting upon the mysteries of life and death. Then, by means of superior emotion we control the inferior emotions, and we annul the pain that the death of a beloved one gave us, this is obvious.
The emotional center is very interesting, but we have to take command of the lower emotions, to control them, to dominate them, and this is possible according to our didactic.
Inferior emotions cause too much damage. Inferior emotions are like those that enjoy bull fighting, those in movies, those in orgies of great festivities, the one who wins the lottery, or as the one who gets excited by a newspaper story, or about a war, or by many things that happen in the world. Inferior emotions like those given by tequila.
The inferior emotions that people develop in all of their bestialities only serve to fortify the inhuman psychic aggregates that we carry within, and moreover, and even worse, they create new inhuman psychic aggregates.
It is necessary to eliminate the inferior emotions by means of the superior emotions; this is possible. Let us learn to live an edifying and essentially dignifying life. This is what is fundamental, otherwise no progress would be possible. How? In what manner?
We also need to be more honest with ourselves in order to develop the superior emotional center, to liberate ourselves, to liberate ourselves from the purely negative and superficial emotions.
The Inner and Outer
There are people who are courteous to us; they are decent. There are people that bring friendship to other people, yet we will say that is just the public or exoteric aspect of it, but this is not all, knowing that we have an inferior psychology. It is not enough to just know how to behave decently with other people; yes, just the fragrance of friendship from the external point of view is not enough. What is our internal behavior in dealing with other people? Normally, those who provide friendship to another person are twofold: the outside and the inside. The outside is apparently magnified, but inside? Who knows?
Are we sure that we do not criticize the friend to whom we have given friendship? Are we sure that we do not feel any antipathy towards some of his facets? Are we sure that we are not drawing him into the cave that we have in our mind in order to torture him, in order to mock him while we are smiling sweetly to him?
How many people take good care of someone outwardly, yet internally they do not cease criticizing them, even though they do not demonstrate their criticisms? Thus, they make a mockery of their best friend, even when they smile sweetly before him?
Indeed, we really need to be more complete, more integral.
We must for a moment put in harmony two running clocks: the outside and the inside. The exterior and the psychological clocks must march in perfect harmony, one with the other. Comprehend that it is not enough for us to behave well with our friends, that it is not enough to outwardly give them our love, if inside we are criticizing them, if inside we are torturing them. It is better that the two clocks, the outside and the inside, march in unison from second to second, from moment to moment.
We must be more complete, more integral. We must stop that mordant, interior psychological criticism towards the people we love. How is this contradiction possible, that we deem a person worthy of our love, meanwhile inside we are criticizing them? That we are even talking very well of that person to whom we esteem, yet inside we are swallowing them alive?
Now, you must know very well that within each one of us live many people, many “I”s. When you grab one of these “I”s and study it with the sense of psychological self-observation, you can see that each “I” has an intellectual center, an emotional center, a motor-instinctual-sexual center — that is to say, it possesses the three brains.
Any given “I” has bottled mind, bottled will, is a complete person. Thus, within each one of us there are many people. Within each person live many people, which are the psychic aggregates.
Thus, any friendship that we have, deserves to be — we might say — properly treated. For example, you have a friend, and there are things of your friend that you do not like, yet there are other things that you like. You have a friendship with some “I”s of your friend, or with a few egos of your friend, yet there are some other “I”s of your friend that bother you, “I”s that cause antipathy. We have to bear in mind that many people manifest within each person. Often, you are friends of certain psychic aggregates of this or that particular friend, of this or that person, yet you are not friends of all the psychic aggregates of your friend, and that is the question. This is why people say, “There are things of my friend that I like, yet there are other things that I dislike.” There are good things; there are bad things. Yes, that is the way we behave towards people. It all depends on the type of psychic aggregates that are speaking through them in a given moment. Therefore, the friendship that we feel is just for a few aggregates of that person, but we do not feel the same esteem for the other aggregates of that person; thus, the person we esteem psychologically, physically, may have psychological aggregates that we do not esteem. At certain times a given friend rubs us wrong, precisely because other aggregates with which we have no friendship are expressing through him, and that is the harsh reality of the facts.
If we had a permanent “I,” we would say, “I am a friend of such a fellow in a total, complete way,” and we would not find in him any “buts” or “strikes.” Nevertheless, it so happens that we do not have one permanent “I,” but many. Then what is the psychic aggregate, or which “I”s of that fellow do we esteem? Do we esteem all of them? So, this is why we need to be comprehensive about interrelationships.
Why do friends fight? Simply because suddenly within the personality intervenes a psychic aggregate that is not a friend of that friend. Then, discord comes. But if that psychic aggregate withdraws, and another intervenes that is a friend of that friend, ah... then they make amends. How foolish are the friendships then! They are not complete. And they are not complete because they are not comprehensive; they do not understand this matter about the plurality of the “I,” otherwise they would be complete and would know how to forgive the defects of their friends, and would not fight with them.
So, we lack that knowledge about how not to quarrel with our neighbors, how to become more cognizant about it. With comprehension, we improve our interrelations.
There are mechanical sympathies and — we might say — mechanical antipathies. Neither one nor the other serve us, because they are mechanical.
Sometimes we say, “That fellow rubs me wrong,” but what from that fellow rubs us wrong? Possibly, a psychic aggregate that is not our friend, and that is all.
We must not try to force ourselves to become sympathetic with someone with whom we feel antipathy. Rather, we should find out what causes that antipathy. When we discover based on reflections that the antipathy is mechanical, then that antipathy disappears, then sympathy alone remains.
How can we do this? What can serve us as basis in order to conclude that a given antipathy is mechanical? Simply, I say, by comprehending the plurality of the “I,” since it is indubitable that many persons live within every person.
For example, sometimes in certain people, in a given subject, some aggregates that we do not like express themselves. This is mechanical. Let us reflect that within that person who rubs us wrong, there might also be some aggregates that can sympathize with us, and be helpful and friendly. Not all the aggregates that manifest themselves through a subject who rubs us wrong are unpleasant to us. Yes, some aggregates that we do like may manifest through a fellow that we do not like. If we reflect on this, we will comprehend this point of view about the plurality of the “I.” Then, mechanical antipathy will disappear, since this is so detrimental, because it develops more and more the elements that are related with the negative emotional center. Thus, the more we go about eliminating the psychological aggregates of the negative emotional center, more and more the superior emotional center will become developed in us.
Superior Emotions
Behold, the superior emotional center is greater and more powerful than the intellect. With the higher emotional center we can comprehend the nature of fire.
The sacred books are written with flaming coals, meaning, with fire. For example, the language of the Bible is in parables; it is the language of the superior emotional center.
Mystical and incorporeal experiences are obviously parables; these can only be understood with the superior emotional center. The mysteries of life and death are perfectly cognizable by means of the superior emotional center; this is obvious.
I have told you that the Monad is the most important thing in us. The more we go about eliminating the inferior psychic elements, more and more we will receive the radiations of the Monad.
The Monad is Atman-Buddhi. Atman is the ineffable; he receives the force that “becomes” from the Demiurge Creator. The Demiurge creator in its turn receives it from Adi Buddha, the incognizable Seity. Atman as an unfoldment of the Divine Architect of the universe is ineffable; He is that which can be call Paramatman or Shiva Tattva.
In spite of being so spiritual, Buddhi becomes — we might say — more corporeal, more concrete than Atman. Buddhi, Eros, as an igneous principle, obviously becomes more evident to us. Buddhi’s radiations go deeper and deeper as we go dissolving the negative emotions of the emotional center, as the pace that the superior emotional center becomes developed.
Atman-Buddhi is the Monad, the reality inside of us, that which counts, the Real Self in us. We have to fight, eliminating negative emotions, in order to get closer and closer to the Monad.
Precisely the Monad helps us, because from Buddhi emanates Eros, which is the extraordinary sexual power with which we can disintegrate the psychic aggregates in the forge of the Cyclops.
What would become of us without Eros? Eros is opposed by Anteros, by the powers of evil that are not outside of us, but within us, here and now. Those are all of those psychic aggregates from the inferior emotional center. Those are the Anteros.
If we eliminate the negative emotions and develop the superior emotional center, we will then penetrate more and more into the essence of fire. We will come closer and closer to our interior Monad that has always smiled upon us.
Do not forget that initially the emotional center is pure, radiant. The inferior emotions, located in its inferior parts, in its inferior points, constitute the inferior emotional center. Thus, if we eliminate the inferior emotions, then everything becomes perfect, as a delectable lotus flower of the superior emotional center.
Anyhow, Atman is the ray that connects us to the Logos and to Adi Buddha. The forces of Adi Buddha and the interior Logoi reach Atman, and remain contained within Buddhi. Yet, as long as we have negative emotions, it is impossible to approach Buddhi. In other words, it remains difficult to approach the Monad as long as we continue with inferior emotions within us.
We must cultivate superior emotions, such as through music; we must listen the music of Beethoven. We must listen to Mozart, Liszt, Tchaikovsky. We must learn to paint, but to paint pictures that are not infra-human. We must pour upon the canvas our noblest feelings, that which is pure.
Everything we do must be dignifying. One is filled with ecstasy when contemplating the Corinthian columns of ancient times, the marbles of Rome and Athens, the magnificent sculptures of a brunette Isis in the land of the Pharaohs, or of an Apollo or of a Venus of Nile, or of the chaste Diana.
One is filled with ecstasy, vibrating with superior emotions, when listening for example to the lyre of ancient times in order to enter into profound meditation within the bosom of nature, or when walking through the ruins of ancient Rome, or when walking along the banks of the Ganges, or when falling upon our knees when before our guru amidst the eternal snows of the Himalayas. Then, superior emotion vibrates.
In ancient times, in Lemuria, in epochs when the rivers of pure water of life flowed with milk and honey, when still the Lyre of Orpheus had not yet fallen on the floor of the temple and shattered into pieces, the superior emotional center vibrated intensely within every human being. That was the era of the Titans, the time when the human beings who inhabited the face of the Earth could see the auras of the worlds, and perceive more than the half of a hooltanpanas of color tonalities. We know very well that an hooltanpanas has more than five million tonalities.
When the inferior emotional center was developed by means of violent passions such as lust, hatred, cruel wars between brothers, then that sense became atrophied, and this humanity became stuck within this tridimensional world of Euclid.
The hour has arrived to understand that it is possible to penetrate more profoundly within ourselves only by means of the superior emotional center, if we proceed uprightly, if we learn how to live, if we learn how to interrelate with our neighbors in a beautiful manner. Then we will approach closer and closer our holy Monad, and distinct flashes of cosmic consciousness will come to surprise us. They will become increasingly continuous, so that one day we will indeed have a truly awakened consciousness, the superlative consciousness of the Being: Buddhi. On that day we will be blessed. In that delectable dawn, the vibrations of Buddhi will completely saturate us, and we will know how to truly live in a perfect, cognizant state.
Questions and Answers
Audience: Master, can any virtue be a hindrance on the path to liberation? I mean, are virtues as well as the vices, defects obstacles towards the path of the Superhuman?
Answer:
Can you see how easy it is to misinterpret the teachings? You do it with a simple, sincere heart, yet after you say such a thing, another fellow will misinterpret it a little bit more, and a third will continue to misinterpret it more, thus when the teachings reach all of America, people will already be saying, “Samael is against the virtues! Thus, no more virtues!” So, this is how the teachings become distorted. This is how the teachings of all the major brothers and sisters who have helped mankind have been distorted. What remains of Buddhism, can you tell me? Gautama Shakyamuni spoke against the abominable kundabuffer organ. The whole of his doctrine was against the evil consequences of that abominable organ, yet today the Buddhist gospel is deformed. Nothing, almost nothing, remains from ancient Buddhism. Everything has been deformed.18
Listen, I am not pronouncing myself against virtues. I clarify, we must think correctly. Water is useful, magnificent, good in the sink, good in its container in the bathroom, but what would you say about water flowing in the room inundating the bedrooms? That would be different, right? It would become bad.
Fire is good in the kitchen. It is also magnificent there on the candles. But if right now the fire was burning this house and firefighters come, what will we say? A true calamity, right? Thus, every virtue is good in its right place.
A missionary like you is good since you are given the teachings and then you spread them everywhere, but what if instead of you disseminating the teachings among different people out there in the streets, or within the Lumisials, or within family homes, you were to go to brothels to disclose the teachings, would that be correct? That would be bad, right? Then such a missionary would become what? He would become evil, malevolent. Thus, it all depends on the use of one’s virtues.
Money itself is neither good nor bad, it all depends on the use made of it. If it is used for evil, it is bad. The same for the virtues: they are beautiful, ineffable gems.
It is clear that each psychological eliminated defect leaves a free position for the crystallization of a virtue. Yet, virtues out of their right place are bad. One can do too much harm with them, and not only to others, but one can also harm oneself with one’s own virtues, if one do not know how to handle them. I want the brothers and sisters to understand this with perfect clarity.
For example, what would you say about violence? Would violence be good or not? What is your response? What would be the answer?
A Disciple: It is bad.
Another Disciple: It is good and bad.
Answer: The latter answer is most logical.
Another Disciple: It depends how violence is applied. If violence is applied with a sense of defense, it is good for us. Yet, if applied in an excessive manner, one can become impaired.
Answer:
Essentially, what you are saying is right, yet this must be specified in more detail. Obviously, violence leads to violence, and is not advised. Nevertheless, let us delve into it. A man has his wife and sons, he lives at home, he also has daughters, already young adult ladies. Suddenly a group of bandits storm the house. They have resolved to rape his wife and his daughters, burn the house, and steal everything. Yet, there is a man there, the husband. He sensed when the bandits entered the house, he is aware of them, but instead of wielding the gun in order to defend his home, he blesses the bandits because he is on the “saintly path,” and says, “May God bless you brothers of my soul, do not commit the crime of raping my wife,” while they are raping her. “Do not commit the crime of raping my daughters,” while they are raping them. “Do not steal my money,” while they are robbing their last cents. “Do not burn down my house,” while they are lighting the fire in it. “Brothers, do not do that, because you will gain a lot of karma. Despite your crimes, I am willing to bless all of you.”
Well, let us suppose that he survived that tragedy, given that the bandits sympathized with him. Well, how would this man be before the authorities and before the divine? The authorities, I believe, would try him as an accomplice of the crime; this is already provided for in the penal code. That man deserves jail for cowardice, and because he has become an accomplice to the crime, that is obvious. He deserves prison, he has become an accomplice, and he is a coward.
So, what is the duty of that man in that situation, that man who is on the path, he is an initiate, he wants to be a mahatma, and who knows what else? What is his duty? To die in the battlefield, defending his family by any means, to die fighting, but to die if he has to die, to die when doing his duty as a man. That is his duty.
And what would we say, for example, of the military? Here we have our Lieutenant Colonel Moisés Rodríguez Tapia. What we would say, for example, what would our brother who is military say if suddenly the country is threatened? Some foreigners come to invade, loot, rape, burn, and rob us, and the army says, “We do not fight anymore. May God bless all these invaders. If they burn, woe to them, they will create karma. May God bless them! We do not fight.” Thus, they cross their arms and give blessings to the bandits that are attacking us. What would become of an army like that? Treason to the country, high treason, that is obvious. High treason punishable not only by the judges of the Earth, but also of divinity. What then would be the duty of the army at that moment?
Disciple: To fight, to defend.
Answer:
Yes, to defend! There is the need to use weapons. So, weapons in themselves are neither good nor bad. It all depends on the use made of them. If weapons are used for good, they are good, but if weapons are used for evil, they are evil. It all depends on the circumstances.
So, this matter about virtues is something that must be reflected upon very much, very much indeed, because with virtues one can not only harm others, but also oneself.
Audience: I have not understood why in The Bhagavad Gita Krishna urges Arjuna to fight against his relatives. I have not been able to interpret that.
Answer:
Well, long live! Long live! Long live Krishna with his encouragement to Arjuna! And long may he live as well! And let us go fight against our relatives! Wonderful! I myself agree with it. Let us go and fight against all the relatives. Let us unsheathe the sword and go against all of them. Do you know who all those relatives are? Well, they are all of those psychic aggregates that we carry within, and against them we have to fight very hard, even if it hurts. They are our inner “relatives,” and we must make cracklings of them, and that is it.
Audience: What interpretation can we give then to the teaching that states: “But I say, do not resist an evil person! If someone slaps you on the right cheek, offer the other cheek also?”
Answer:
Indeed, I assure you that if someone comes along and strikes my cheek, I will offer the other to be stroked even harder, no problem. But if, here together, I am in charge of a group of children, or if I am here as a guardian of the temple — that is, if I am holding the position of that brother and suddenly there comes a group of bandits that want to make cracklings from you, then I will fight with them, since that is why the guardian is holding a sword. If they defeat me, well, I will die on the battlefield.
What is the duty of the guardian of the temple? You tell me. Well?
Disciple: To defend, even with one’s own life, the people who are been guarded.
Answer:
Correct! Right now you are the guardian of the temple. If right now someone comes to attack us, if the the crowds come, if the bandits come to attack these brothers and sisters, you have to lose your life if needed, since you are the guardian of the temple.
So then, one thing is one thing, and another thing is another thing. One thing is that we bless our enemies, that we return good for evil, that when we are struck on one cheek, we offer the other to be struck even harder, and another thing is to defend those who are in our care. Understood? This requires a lot of self-reflection, a lot of psychological self-observation, and much meditation, so that at the end we will discover the cause. Once we discover the cause, we disintegrate it with the help of the Divine Mother Kundalini, with the help of the sacred fire, then the virtue of sympathy for that person who rub us wrong emerges within us. We must therefore become cognizant of everything, live a conscious life, a more mature life, less mechanical.
Audience: Master, can virtue be learned?
Answer:
Well, my friend, never! Virtues are precious gems, flowers of the soul born in us when we have eliminated this or that psychological defects. For example, if we have eliminated anger, then sweetness arises in us. If we have eliminated lust, in its place comes then the virtue of chastity. If we eliminated hatred, in its place comes the virtue of love. Thus, as we eliminate these psychological defects, virtues will arise and take their place.
This is why we stated that we need to crystallize the soul in ourselves. The soul is pure fire, universal fire, divine fire. That ineffable fire must slowly crystallize in us. But we could not perform the crystallization of the soul in us if we do not eliminate our psychological defects.
Thus, as we eliminate every psychic aggregate, in their replacement, a virtue, a power, or a law, etc., will crystallize in us. This is what is called to crystallize soul ; thus, finally when all the psychic aggregates are eliminated, only soul will remain in us; even our physicality must become soul . What is the body of a mutant? It is a body already converted into soul.
Is there another question?
Audience: Venerable master, speaking about virtues, can we consider in many cases that a virtue can create psychological dependence?
Answer:
When it is not known how to use it, a virtue can create psychological dependence, can convert one into a tyrant, can make one to walk a false step, etc. For example, how many judges who had the virtue of fulfilling their duty during the times of the French Revolution sent many innocents to the guillotine? There were executioners whose duty was to behead many with the guillotine and many of them accomplished their duty; yes, with the virtue of duty they beheaded many; they dropped the blade on their necks. Is that right? So then we have to learn how to handle the virtues.
Virtues are not to be underestimated. They are precious gems. They bloom in us as the psychic aggregates are eliminated. But everything must be in its place. We already said that fire is good in the kitchen, but it is bad if burning the room; the water in the sink is good, but it is bad if it invades the bedrooms. A virtue is good in its place, and evil when is misplaced. That is all.
We need to be more equilibrated, more reflexive, more mature, this is obvious. For example, mechanical antipathy is absurd, but it is useless to fight against mechanical antipathy, it is useless.
For example: some person rubs me wrong, but because I am studying gnosis I will pretend that I am becoming his friend, thus artificially I will force myself to smile. That smile will be a tragic grin; no! What we need is to perform a dissection of that mechanical antipathy in order to comprehend why this person rubs me wrong.
Yet, in order to crystallize the soul in us, which is pure living fire, we need to eliminate the psychic aggregates, and this is only possible when experiencing great emotional crises.
Comprehension is not a merely an intellectual matter, no! In order to eliminate a psychic aggregate, one has to pass through terrible repentances, and pray, to despair, to beat oneself to the ground, and even “whip oneself” if needed.19
One needs very much to suffer, repent, to go through terrible bitterness. If one does not go through these emotional crises, that which should be disintegrated is not disintegrated, and virtues do not crystallize, and the soul does not crystallize.
When one achieves the crystallization of soul, everything becomes soul, then one more flame gloriously shines in the big bonfire burning amidst the magnificent aura of the universe. This is how the doctrine of fire teaches this to us, and this is how we must understand it.
Any other questions?
Audience: Venerable master, Eros is fire and the Divine Mother in us is fire. What do we do in order for Eros to assist us, in order to get the maximum fire in us? So that fire does not slip from us like water?
Answer:
Well, Eros is fire, sexual fire that emanates from the Monad, and the Monad in turn receives that fire from the Logos. That erotic fire emerges entirely from the Valkyrie, from Buddhi in manifestation.
That fire does not escape if we do not spill the Hermetic Cup, when the cup that contains the oil remains intact. But if the Cup of Hermes is spilled, if the erotic fire escapes, if it is lost, then with what fire are we going to work? We need the power of the Monad if we want to achieve the elimination of the psychic aggregates. So, this is how this must be comprehended.
Audience: How far one should work with this fire, should it also be rhythmically or can we get to work even when preventing the fire?
Answer:
Fire manifests or must be used — to be more specific — throughout the esoteric work perfectly, rhythmically, since there are times of plus and times of minus, there are individual mahamanvantara times and individual pralaya times, times of activity and times of rest. Each period of activity must be preceded by a magnetic creative pause. There is biorhythm in everything.
Audience: Master, regarding the emotional crises that you mentioned, would it be convenient that a person who is really interested in doing the Great Work to ask his Being to make him pass through these emotional crises?
Answer: The Being is the Being, and the Being has many parts. To which part of the Being are you referring?
Student: To the psychological coach, or the particular Anubis at least.
Answer:
Every part of the Being deserves to be reflected upon. We know that from the single flame emanate the seven flames, and these seven flames multiply seven times, and in their turn those seven into another seven, etc… So obviously, one only plays one part, yet the other parts of the Being have to work too, that is obvious. Each flame is obligated to work, but obviously the Mother Kundalini, the wife of Shiva is indeed the one who is obligated to perform the most work.
Now, regarding emotional crises, this is a matter related to the superior emotional center. This is a matter of comprehension. When one comprehends how absurd one has been, when one realizes that one is nothing but a human wreck, that one is worthless, then repentance for all the crimes committed emerges, and from them emerge emotional crises, which are not fake but really sincerely felt. That is all.
Audience: When it is stated that water is the habitat of fire, are we stating that the fire emerges from water, or is fire the first element that gives life to the other elements?
Answer:
Water, can you analyze it? The H2O formula is known, but H2O would be incomplete without the Fohat; thus, the Fohat must be added to the formula. So therefore, water could not exist without the fire element; this is what is primordial, it is fundamental. When fire condenses, first it condenses into air, then into water and finally into earth.
You can know the chemical elements of the earth, and know how important the carbon is; you can know the chemical elements of the air and know what the nitrogen is, what the oxygen is; but what are the chemical elements of fire? Who has analyzed it? What is its formula? It is unknown. Why? Because fire is the living expression of the Seity. It is the reflection of the Logos of the universe. So, everything emerges from fire, and if we do not work disintegrating our psychological defects with fire, we then march on the path of error.
Audience: Master, Lucifer is the bearer of light, right? What relation has Lucifer with the Divine Mother in us and with the work in the forge?
Answer:
Lucifer is the fire, is the fohat, is the sulfur of medieval alchemists. Obviously, he is the reflection of the Cosmic Christus, of Vishnu in us and within us. Undoubtedly, he descends into the depths of oneself, within ourselves. This is a matter of Christic esotericism. We say that he is the devil when we have not yet eliminated the psychic aggregates. In him all of our defects are reflected. But if we disintegrate our psychic aggregates, then he shines and becomes integrated with us in order to transform us and to make of us mutants.
What is a mutant? It is a human integrated with Lucifer, who grants him all powers: the Elixir of Long Life that grants us power over the elements of fire, air, water, and earth.
But in order for Lucifer to shine within us, to become integrated with us, one needs first of all to be whitewashed; this is why the medieval alchemists stated, “Burn your books and whitewash the Brass.” We need to whitewash the devil.
Each one of you has the devil black as coal, horrible. We need to whitewash him, and only you can whitewash him. Yes, only each one of you by disintegrating your psychic aggregates. The day that you do it, you will integrate with him, and he with you, and he will grant you the hidden treasure, the Golden Fleece. He will give you all the powers. Before whitewashing him it is not possible. Understood!
Audience: Master, when repentance does not emerge due to the multiplicity of the ego, any determination that we take in order — so to say — to punish us, as did Saint Anthony or Saint Francis, wouldn’t that appear to be an evil deed? Could this be a very useful action to take on the path of the self-realization in order to eliminate certain psychic aggregates?
Answer:
Well, in this there are no dogmas, but inventories, namely: additions, subtractions, multiplications, and divisions. There is the need to know what we lack and what we need, without dogmas.
First of all, what we need is to know why repentance does not arise within us, if it is because indeed we are already perverse. Because when repentance arises in us, it is because perversity is no longer in us. But if repentance does not arise, it is because we are too evil, too perverse.
My dear friends, what is obviously within repentance? Some translate it in one way and others in another way. Some say that repentance relates to changes in the way people think and they cite Greek terms, etc., but I do not agree with those conceptions.
When one, indeed, is facing one’s own Divine Monad that emanated from the Sacred Absolute Sun, and looks down and sees what one has in the bottom and becomes aware of one’s all barbarity, one experiences repentance, one passes through emotional crises.
But when we are so far from the Sacred Absolute Sun, when already the emanations, the cosmic tides of the Sacred Sun Absolute do not reach us because we are too deviated, isolated, fallen into black magic, we are then a lost case, then in this case one is perverse, and such a perverse one will have to recriminate himself much. He will need to pass through horrible penances.
Obviously, we will need to be very honest with ourselves, extremely sincere, to be able to really disintegrate the inhuman psychic aggregates we carry inside. But above all, if repentance does not reaches us, it is because we are evil, perverse, one who has reach perversity.
Listen, one thing is evilness and another is perversity. The perverse does not feel remorse or repentance. He is a hopeless case. The cosmic ripples of the Sacred Absolute Sun no longer reach him; this is why he does not feel remorse or repentance, and he becomes cynical, he becomes an inhabitant of the submerged mineral kingdom, he enters the world of 96 laws. That is all.
But what to do in that case, in order for the one who does not feel remorse to repent? Again, he will need to appeal a lot to the force of reflection in order to analyze his psychological defects, and even to make certain rigorous penances, and to discipline himself, etc., as I said.
Audience: Is there an exact formula in order for one to work with the divine Daimon, to invoke him in order to receive his light?
Answer:
Behind that question, at the bottom of it, there is a spring of curiosity. Yes, in the background there is a spring of curiosity. Would you like to work with him? Simply, so much has been heard about him. Goethe addresses him. Dr. Faust, enchanter, magician, addresses him. Many texts address him, implying that it is well worth attempting some friendship with him, but I question all of you here present, if indeed there is anyone here present that is duly and truly prepared to work with Mr. Lucifer? Let us be sincere! Who of you is duly and truly prepared?
[silence...]
None of you, indeed.
