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The Hebrew letter ש Shin is the twenty-first letter of the Kabbalistic alphabet.

The numerical value of Shin is three hundred. If we make the addition of twenty-one, it gives three. Three hundred is also equal with three (3+0+0=3), so the hidden number in the letter ש Shin is the number three, which relates—as we can see in the image of Shin—to the three prongs of the letter ש Shin.

The right arm of the letter Shin is formed by the upper part of a letter נ Nun, and the left and center arms are formed by letters ז zain and ו Vav, which rest upon the base of the open letter נ Nun – opened about 105 degrees. These three letters—Nun, Zain, and Vav—form the letter Shin.

The three prongs of Shin symbolize three flames. The letter ש is the symbol of fire. This shape is known in many traditions by the trident of Neptune / Poseidon, and the trishula ("three-spear") of Shiva. This is the weapon of the Gods.


Trishula of Shiva

The Elements

kabbalah-the-tree-of-lifeIn order to write fire in Hebrew you write it with two letters: א Aleph and ש Shin. 

In the first lecture, we talked very extensively about the letter Aleph, which is related with the three primary forces. Obviously, ש Shin is also related with three primary forces, which in the first triangle in the Tree of Life are represented by the sephiroth Kether, Chokmah, and Binah, which in Christianity are named Father, Son, and Holy Spirit. Let us remember that in Hinduism, this Trinity or three divine entities-which are fire-are called Brahma, Vishnu, and Shiva. 

Indeed, the three Sephiroth of the first triangle of the Tree of Life are related with the central column and its three triangles. In Kabbalah, these are related to three  of the four elements, namely, air, fire, and water, which progressively relate with all the Sephiroth in the Tree of Life, and that at the very bottom of it, go into a mixture named Malkuth, the ”Kingdom,” which symbolizes the element earth. 

The three elements are represented in the three mother letters: 

  • Aleph א air
  • Shin ש: fire
  • Mem מ: water

These three gather in Malkuth, the earth. 

In the spelling of the name of the letter ש Shin, we find three letters, namely שין Shin, Iod, and final Nun, which resembles a prolonged Vav. The letter Iod is the top flame that when prolonged descends into the earth as a final Nun. The letter Nun in its normal shape relates to Malkuth, the earth. Nun is ”fish” in Aramaic; it is the seed, the salt, the sperm or ovum that swims in the water. 

”Now after the death of Moses the servant of יהוה it came to pass, that יהוה spoke unto יהשוה Joshua the son of Nun.” – Joshua 1:1

”Ye (as Nun) are the salt of the earth.” – Matthew 5:13

So, the seed, the sperm or ovum that swims in the water, is the letter Nun, related with the salt of the earth; salt is a symbol of the element earth, which contains air, fire, and water. That is why in Kabbalah we often name only three elements-air, fire, water-because physically speaking we are Malkuth, the earth, given that the physical body (as Joshua) is a crystallization of the Nun, which many times we stated in Aramaic means fish. Thus, Nun, sperm and ovum as a zygote, evolves and becomes a physical body like the one that we have. 

In many lectures, we have stated that we have three brains: 

  • the intellectual brain
  • the emotional brain
  • the motor-instinctual-sexual brain

These correlate to the three mother letters Aleph א, Shin ש, and Mem מ. 

We are emphasizing these three mother letters because they are always interrelated with the number three. For instance, related to the air (aleph) there is cold air and hot air, and also dry air and moist air. In this region, when the air comes from the south, it is hot, but if the air comes from the north it is cold. So, in the air the other two elements-water and fire-are mingled. 

In relation with the first triangle of the Tree of Life, the element air relates to the center column of the Tree of Life, whilst the fire is related with the left, and the water with the right column. These elements are always combined in different manners in each triangle of the Tree of Life.

So in relation to the first triangle (Kether, Chokmah and Binah; Father, Son and Holy Spirit), we visualize the fire, Shin, as I A O, as stated by Diodorus Siculus when enumerating the different legislators of antiquity: 

”Amongst the Jews, Moses established that the God surnamed IAO gave him his laws.”  

We stated in other lectures that in primeval Hebrew writing they did not have vowels. Presently, you find vowels represented by lines and dots around the letters. In the original scriptures, the Hebrew alphabet did not have vowels. IAO is written יהו Iod-Hei-Vav and is pronounced IAO. Iod is pronounced “I” (ee). The letter Hei at the end of a Hebrew word is pronounced as the sound ”ah.” The sound of the letter Vav depends upon its position in the word: it could be  ”oh, uh, or ee,” so in IAO the letter Vav is ”oh.” 

When we say יהוה Iod-Hei-Vav-Hei, which is the Tetragrammaton, the sacred name of God, we see that the letter Hei is repeated. That is why Diodorus Siculus said that the God of Moses was יהו Iod-Hei-Vav, IAO, because the letter Hei is repeated again at the end.

The Head 

IAO relates to the head. 

The previous lecture was related with the letter Resh, which represents a head. The spelling of name of the letter Resh ריש relates to the spelling of ראש rosh, ”head.” In our ראש rosh / resh ר (head) we have the letters Aleph א (air) and Shin ש (fire), which together spell the Hebrew word אש Esh, ”fire.” Thus, resh ר (head) + Aleph א (air) + Shin ש (fire) = ראש ”head.”

There is a name found throughout in the Old Testament: the name Israel. The word Israel is written with Iod Shin Resh Aleph Lamed, ישראל Israel.

As you can see, the letter Shin in Israel is pronounced as S, not Sh: the letter Shin can be pronounced as Ssss or Shhh. 

By taking the first and last letters of the word Israel, we write with them Lamed and Iod (לי) which in Hebrew mean ”I have.” Then, with the rest of the letters, namely, Resh, Aleph, and Shin, of the word Israel, we spell the word rosh, which means "head" [ראש ro'sh] So, li rosh,  לי ראש , means "I have a head". So, li rosh, "I have a head," is hidden in the word Israel.

The letter Shin at the end of the word ראש rosh symbolizes fire, the letter aleph symbolizes air, and the letter resh symbolizes the ”head,” and Aleph and Shin together make the Hebrew word esh, ”fire.” So we will say in other words, "I have אש esh (fire) in my rosh (head)." These are ישר righteous fires, the archetypes in the rosh (head), the archetypes of אל El; אל-ישר Israel. 

So ראש is "I have fire in the head" because in the resh ר (head) I have אש (fire). 

Each letter of אש represents the three primary forces. There are three spiritual atoms in our head that are related with the three primary forces. Kether, the Father, is situated in the magnetic root of the nose. Chokmah, wisdom, the Son, is in the pituitary gland. And in the pineal gland we have Binah, Shiva, the Holy Spirit. So in the head, we have the three breaths, the three flames of that אש esh, fire, of the letters Aleph and Shin. 

The letter Shin represents the three fiery aspects of the three primary forces, within which we find not only fire but also air, because remember, fire is written with Aleph and Shin (esh אש), and that is precisely the beauty of it. 

Observe also that one prong or flame of the letter Shin relates to the letter Vav, which is at the left side of the letter Kaf (the skull) in the shape of the letter מ Mem, which of the three mother letters symbolizes water.

The Four-armed Shin and the Tefillin

There is another shape of the letter Shin, which is formed by four prongs instead of three. 



The Shin with four prongs and the Shin with three prongs are written on the Tefillin that the Kabbalists use in order to read the Bible. The Tefillin is leather and is formed by two boxes: one box is tied to the head and the other to the hand. The box that is tied to the head is a small box that has inscribed the shape of these two letters, Shin with three prongs and the Shin with four prongs. 

What do these two Shins symbolize? These Shins symbolize the unfoldment of the three primary forces into four forces. Kabbalists state that the Shin with four prongs is the Shin or the fire of the world to come, a world that does not exist yet but it might come or will come.

When you read that literally like many people do, they interpret that the Letter Shin with four prongs represents a new state of things, a future race that will exist, within which God will manifest. Why do they think this? Because the four prongs represent the four letters Iod-Hei-Vav-Hei יהוה, which spells Iod-Havah, written in English as Jehovah. 

Nevertheless, it is absurd to interpret “the world to come” in a literal manner. Instead, we interpret “the world to come” in accordance with Daath, Gnosis, alchemy. Through sexual alchemy is how it should be interpreted. Listen, “the world to come” is that world that might come if we enter into initiation; “the world to come” is the light of Yehidah, that becomes light in us if we put into activity the fire of the trinity, the three Iods of Shin that gleam in the world of Atziluth. 

All of us have the letter Shin as a fluidic fire in our cerebrospinal fluid and in the sexual fluid represented by the missing Iod (“the hand and arm” of Shaddai-El-Chai, the Creator) the penis or clitoris (a small elongated erectile organ at the anterior part of the vulva, homologous with the penis). 

We have the fire of the Kabbalistic trinity in our head and we have the fire also in “the hand and arm” (the Iod) related with Yesod, the central column of the Tree of Life, which is represented with the letter Vav, our spinal column. The very top of the letter Vav is a Iod that represents the intellectual brain; the middle of the letter Vav is the heart, which is Tiphereth, the emotional brain, and the very bottom or foundation of Vav is Yesod, which is the sexual brain; these three brains relate to the three flames of the letter Shin. Everybody in the world has those three fires in their sexual organs, heart, and head. 

In order for the Shin with four prongs to gleam in our head, we have to understand the unfoldment of the three primary forces in the World of Creation, which is called Briah.

four-worlds-colorIn Kabbalah, there are four worlds

  1. Atziluth: the world of Archetypes, a world of Becoming; it is related to the top triangle
  2. Briah: the world of Creation, where forces combine to create; it is related to the second triangle
  3. Yetzirah: the world of Formation, in which the creation is elaborated; it is related to the third triangle
  4. Assiah: the world of Action; it is related to the sephirah Malkuth

The world Briah relates to the Sephirah Daath. We know that Daath means knowledge, which in Greek is Gnosis. Daath is a mysterious Sephirah beneath the three primary forces, the three Sephiroth, the letter Shin.  The Sephirah Daath will form the fourth prong of the letter Shin of the World of Becoming, Atziluth; in other words, when we see the letter Shin, the fire of the three primary forces, which is the indivisible trinity, a fire that cannot be divided because the number three is a number that makes the unison of the primary forces. In order to divide that fire, in order for that fire to become divisible, it has to be transformed into four. That is precisely what happens when the three primary forces protrude the fourth prong through Binah, which is what we call the feminine aspect of the Holy Spirit, the Divine Mother Kundalini. 

The three primary forces of Atziluth always manifest their creative power through Binah, the Holy Spirit, in the Sephirah Daath. In Kabbalah, their masculine and feminine creative power is what we call Abba אב and אימא Aima, the Father and Mother. 

We must not commit the mistake of some Kabbalists who state that Chokmah is the Father and Binah the Mother. Chokmah is the second Sephirah, which take activity in the world of Briah. The world of Atziluth, as you remember, the world of the archetypes where we find the three primary forces (Kether, Chokmah, Binah), is the world of fire. Those three primary forces are there in potentiality. Those three primary forces are the three forces that can create, but they can only create in Daath, in Gnosis, in the World of Creation (Briah), which is the second world of Kabbalah. The world of Briah, creation, is ruled by the second Sephirah, which is Chokmah. 

Regarding the three mother letters, Aleph represents Kether, Shin represents Chokmah, and Mem represents Binah. So when we talked about Shin, the fire, we are talking about Chokmah, the Son, the Christ.

Above the first triangle is the Ain Soph Aur. This light, along with the first triangle, together are Iod-Hei-Vav-Hei, which is also represented by fire. The Ain Soph Aur is the unmanifested universe, and in India is represented by the God Agni. That is why it is said that all the Gods, all the universe, all creatures, have the root in Agni, which is fire. This Agni or fire expresses itself in Atziluth through Kether, Chokmah, Binah, yet the most beautiful atoms of that fire always glow in Chokmah, because Chokmah represents the letter Shin, which is fire. Chokmah rules the second triangle of the Tree of Life, which is related with Briah, the world of creation. This is why when we talk about creation, we have to talk about Chokmah. But we have to understand that these tree prongs of the letter Shin represent the three of them, namely, Father, Son and Holy Spirit, Kether, Chokmah and Binah, not only Chokmah. All three are one. But when they manifest in creation they do it through the duality of Binah. And that is why when we descend into Daath, which is Gnosis, the flame of three wicks of Atziluth becomes a flame of four wicks in order to be divided. The four can be divided; Iod-Hei-Vav-Hei can be divided as Jah-Chavah. That is why Samael Aun Weor in his book Tarot and Kabbalah explains: 

“From the perfect union of these two [Abba אב and אימא Aima], Osiris-Isis, the child Horus [Chokmah] is born [in Briah]. She and He [Abba אב and אימא Aima] love each other and as a result of their love, she conceives the Christ or Second Logos who [from Yehidah] descends into [Chaiah] her virginal and immaculate womb by the action and grace of the Holy Spirit, meaning by the action and grace of her spouse, [Binah] the Third Logos. 

“We have to take into account that even while she is the spouse of the Third Logos, within the Third Logos is the Second Logos and the First Logos, because in the end, the Logos is the undividable, unitotal, and integral Triune. 

“A lot of subtleness is needed in order to understand this, a lot of refinement, synthesism, and intuition.

“The conversion of Trimurtis, one into another, is something that gives a lot of work unto the students, but if you sharpen your intuition a little bit you will understand.” - Samael Aun Weor

This can be understood by means of the three mother letters in Atziluth, namely א Aleph (air) representing Kether, ש Shin (fire) representing Chokmah, and םמ Mem (water) representing Binah.

The duality of א Aleph and ש Shin—which together spell אש esh, fire—is איש ish (male) and אשה isha (female); these two fiery polarities manifest through Binah, םמ Mem (water), who is אלהים יהוה Iod-Havah Elohim.

“Come and see: אשר Asher (Binah) is (אש Ash, fire) mentioned above (in the ר Rosh-Head) and mentioned below (in Yesod) in relation to the adornments of the bride (the letter Mem).” - Zohar 

“And (the letter ו Vav is) the rib, which (אשר Asher) אלהים יהוה Iod-Havah Elohim (Binah) had taken from (מן Manna – the final Nun, the sexual seed, the fish, in the Mem of) Adam, made he a woman (אשה Ashah). – Genesis 2: 22

Thus, the letter ש Shin, Chokmah, through אשר Asher אלהים יהוה Iod-Havah Elohim, Binah, rules Briah, the World of Creation. This is easy to understand when we place this symbolism in our own selves, physically speaking. We are divided in sexes, masculine and feminine. and that division is expressed in the sexual organs. We said א Aleph (Kether, the breath) is in the head, ש Shin (Chokmah, the fire) is in the heart and םמ Mem (Binah, the water) is in the genitalia. When we examine the brain of a man and woman, they look the same; when we examine their heart, they look the same. But when we examine their genitalia, we find then that they are different. 

It is good to remember what Samael Aun Weor stated: 

“During the act of Sexual Magic, couples charge themselves with magnetism (fire); they mutually magnetize each other. In the woman the pelvis (Mem-water) emanates feminine currents, while her breasts (Shin-fire) give off masculine ones. In the man the feminine current emanates from (Aleph-air) the mouth, and the masculine one from (Mem-water) his virile member. All of these organs must be well excited through Sexual Magic in order to give off and receive, transmit and retrieve vital magnetic forces (fires) that increase extraordinarily in quantity and quality.”

So we see very clearly that in the physical body the division of these three primary forces within our three brains express themselves through the sexual organs; Chokmah-Briah-Creation acts through Binah (sex). Through sex the creative power of the three primary forces expresses in each one of us, because the three primary forces (Father, Son and Holy Spirit) create through duality. 

Thus, the three prongs of the letter Shin can unfold into the four prongs of the letter Shin of the world of becoming when the three fiery atoms in our head (correspondingly located in the magnetic root of the nose, pituitary and pineal glands) are illuminated by the risen Shechinah, the fire of Kundalini, brought from the genitalia to the head; thus, finally יהיה expresses its power through the throat (Daath). This is why it is stated:

“In the beginning was the Logos (Kether), and the Logos (Chokmah) was with Elohim (Binah), and the Logos (Binah) was Elohim. The same was in the beginning with Elohim (Bereshith Bera Elohim). All things were made by him (the Logoic Trinity); and without him (the Logoic Trinity) was not any thing made that was made. In him (Yehidah, the Logoic Trinity) was life (Chaiah); and the life (Chaiah) was the light of (שכינה Shechinah in) men. And the light (שכינה Shechinah) shines in darkness; and the darkness comprehended (withhold) it not.” – John 1: 1-5  

Thus the triune Logoi creates through Abba and Aima Elohim, Binah in Daath, the throat. 

This is how the triune atomic fire that we have in the head turns into a tetra atomic fire, the symbol of the Tefillin that is placed in the head with the two Shin letters, the Shin with three prongs and the Shin with four prongs; understand that these two Shin letters symbolize the division, the unfoldment of the Logoic fire in the initiate that transmutes the sexual force. 

From the head, this triune atomic fire descends as a fourth force through the arm and hand. Remember that arm and hand are called יד Iod in Hebrew. Remember that יד Iod is the name of the letter that is only a spot, a dot with which we start the writing of יהוה Iod-Hei-Vav-Hei. Iod is the tenth letter of the Hebrew alphabet, and corresponds to the Sephirah Malkuth. 

Listen, the extension of יד Iod (arm) along the body ends at the יד Iod (hand), which is at the same level as the יד Iod (phallus and clitoris).

Carl-Haag-Jerusalemite-ShepherdThe other box that Kabbalists wear in accordance to this tradition is on the arm. With a long leather cord they first wrap three straps around their bicep, which relate to the descent of the three primary forces through the יד Iod (arm) of Iod-Havah into Daath / Briah. Then with the same leather cord they wrap their forearm seven times, and finally, the rope or leather cord  ends around the fingers of their יד Iod hand. Remember, יד Iod is how we say arm and hand in Hebrew. So, these seven wraps signify the descent of the three primary forces (Kether, Chokmah, Binah) expressed by the duality of Daath, through the seven Sephiroth below them: Chesed, Geburah, Tiphereth, Netzach, Hod, Yesod and finally into שבעה Shebbah, the seventh, Malkuth, the יד Iod (hand), which is at the same level as the יד Iod (phallus and clitoris) represented by שבתאי Shabbathai (Saturn, Binah), the middle finger. While wearing this Tefilin, these Kabbalists read the Torah in order to receive enlightenment. 

They also form the letter Shin with their hand using the straps of the leather with which they hold the book; they tighten the cord to a couple of fingers of their hand, which together with their thumb, they make the shape of the letter Shin. Namely, they tighten the little finger with the ring finger and then the middle with the index, thus forming the letter Shin. So everything about the Tefillin is related with the fire. This is its symbolism. They do this by tradition, but do they know why they do it? I do not know. 

The main thing is this: the Tefillin explains the descent of the Ray of Creation through all the Sephiroth and finally into sex in the physical body, which is symbolized by the hand, the letter Iod, the tenth Sephirah, Malkuth. Tefillin explains how the fire descends into our bodies through the different Sephiroth. As you see, the strapping around the arm, hand, and head also means that in order to understand what is written with the Hebrew letters, we have to have the fire of Shechinah developed. When we have fire, we have life, and with it, light. 

The Light of the Fire

“In him [Yehidah, the Logoic Trinity] was life [Chaiah]; and the life [Chaiah] was the light of [שכינה Shechinah in] men. - John 1:4

Nevertheless, there are different types of fire. The fire that we are addressing here is the fire of the fire, the astral signature of the fire that comes from Israel, which as an acrostic symbolizes "I have a head" or "I have fire in the head." That is one of the Kabbalistic meanings of Israel. “I have fire in the head” and “I am going to take that fire into my lower body” which is my Iod, my hand, in order to get through that fire, the illumination that is needed in order to understand the path, the commandments, the rules, the revelations that is written in the Torah. That is the symbol of Tefillin. Nonetheless, this does not signify that we are required to perform the Tefillin strapping in order to know Kabbalah. Tefillin is symbolic. For instance, we have understood all of this about Kabbalah and the letters, but we do not use the literal practice of the Tefillin. When we understand what Tefillin symbolizes, we then understand that what we have to do is to skillfully handle (by hand, by Iod) the fire in order to reach enlightenment, so that we can comprehend what is Kabbalistically written, because the Kabbalistic letters are written with the Saturnian finger of God. The Saturnian finger of God is the Iod, the creative power of Binah, Iod-Havah Elohim.

Let us remember בראשית Bereshith, the first word of Genesis in the Bible, which is אש-ברית Bĕriyth esh, the covenant of fire. It is written:

“Take heed unto yourselves, lest ye forget the (ברית bĕriyth) covenant of יהוה your אלהים Elohim, which he made with you, and (through fornication) make you a graven image, or the likeness of any thing, which יהוה your אלהים Elohim hath forbidden thee. For יהוה your אלהים Elohim is a consuming (sexual אש Ash) fire, a jealous אל El, God.” - Deuteronomy 4:23-24

“For our [creative] God is a consuming [sexual] fire.” - Hebrews 12:29 

We have to understand what that consuming fire is, because there are different types of fire. For instance, we know that fire is needed in the kitchen in order to cook our food. But the fire that we are talking about here is a divine fire, which is Yehidah, the fire of the fire. The fire of Yehidah, written in Latin letters on the top of the crucified Christ, is INRI, which means Ignis Natura Renovatur Integra, “the fire renews nature incessantly.” The divine fire that we are addressing here is the fire of Pentecost that emanates from the Duality, from Abba and Aima, which are symbolized by the four prongs of the letter Shin in the head. Thus, if we want the coming of letter Shin with four prongs, now that we know the meaning of it, we then must say, “let us honor our Father and Mother” because the four prongs of the letter Shin are Iod-Hei-Vav-Hei. That name is androgynous, and means phallus-uterus man-woman, or in other words Jah-Havah, Father-Mother. That is why the letter Shin with four prongs could be explained in this way: Abba Elohim and Aima Elohim. Abba is Father and Aima is Mother. 

In Kabbalah, the name Elohim appears for the first time in the Sephirah Binah. The sacred name of the Sephirah Binah in Atziluth is Jehovah Elohim or Jah-Havah Elohim, the duality, the two forces that express creation in Daath. Thus by knowing Daath is how the world to come might appear in us if we take advantage of these fires of the duality that we call Father-Mother in Daath. 

In the first chapter of the book “The Perfect Matrimony" is written the following: 

“God as Father is wisdom. God as Mother is love. As Father, God resides within the Eye of Wisdom. The Eye of Wisdom is located between the eyebrows. As love, God is found within the Heart-temple. Wisdom and love are the two basal pillars of the great White Lodge.” - Samael Aun Weor,

Kabbalistically explained this means that in Briah, Elohim Binah as Father is wisdom, חכמה Chokmah, and Elohim Binah as Mother is love, אהבה Ahabah.

Remember that when we say that the Father is wisdom, we are addressing the Sephirah Chokmah not in Atziluth, but in the world of Briah, which means creation. In the world of Briah, Elohim Binah as Father is wisdom. In Briah is where the power of Chokmah expresses itself through Elohim Binah, because Briah is ruled by Chokmah. 

The Father (Kether) as creative power expresses through Binah, Shiva, the Holy Spirit. This is why you find in Hinduism that Shiva, the Holy Spirit, is always next to Parvati, his wife. Sometimes he is represented in one androgynous body, half masculine and half feminine, as Shiva-Parvati. 


Shiva is always holding a trident. This is something very significant. In Hebrew, the word Shin שין means "tooth" and "fork." The trident or Trishula is a fork. The letter Shin is the symbol, the very head of the fork, which spells שין Shin, so the three prongs that make the head of the Trishula of Shiva spells Shin, fork in Hebrew. We also find the symbol of the trident in the hands of the God Neptune / Poseidon. 

Astrologically, the pineal gland is ruled by Neptune. In the pineal gland we have the atom of the Holy Spirit, which is Binah in Kabbalah. Binah, the Holy Spirit, Shiva, is related with Neptune. In other words, Neptune like Shiva has power over the waters, because the powers of the waters are the powers of creation. 


Shiva has simultaneously the power of creation and destruction. When we say destruction, I remind you what Deuteronomy says: "God is a devouring fire." God devours all impurities in us when we know how to utilize the divine fire of Trishula, trident, or שין Shin, fork. 

In the pineal gland is the crown chakra, Kether. The Gods Neptune and Shiva holding the trident or Trishula is showing us that all the power that they have in their hands comes from their crown chakras, which is where we find the three primary forces of שין Shin, fire: Kether, Chokmah and Binah, Father, Son and Holy Spirit.  

We have the power of the fire in the pineal gland—or better said, we have the power of controlling the fire in the pineal gland. When that fire descends from above, from our head, down into our physical body, it ends in all the blood vessels.  Remember that the blood, that fiery liquid, is water, fire, and air at the same time. Let us remember that the fluidic blood is managed in the lower organs, namely, the spleen and liver. The impure blood goes into the heart and the heart is where we have Shin, fire. The heart pumps that blood into the lungs, and the lungs purify it with Aleph (oxygen). In other words, in the blood we clearly see Aleph (air), Shin (fire) and Mem (water). That is why the blood is the life where the three primary forces abide and that is why the blood flows into the sexual organs in order to create. 

The blood in any animal is a vehicle of Nephesh. In Hebrew, Nephesh is the name of the basic aspect of the soul. It is the animal soul that we all have, and it permutes in the blood. 

Let us study how the word Nephesh נפש is spelled: it starts with the letter Nun, which means fish, the seed; the next letter is Peh, which means mouth, it relates the throat, to the articulated word, to Daath, which is where we find the duality of the letter Shin, Nephesh, thus at the end is the letter Shin, which means that the animal soul has fire. That fire expresses itself through the sexual organs. Through the genitalia is how we multiply ourselves as animals. Any animal of the kingdom—irrational or rational—has Nephesh, animal soul. We have it because we are intellectual animals. So we have to control our animal, our donkey. We have to control the animal soul by means of our pineal gland. 

Rene Descartes regarded pineal gland as the principal seat of the soul. In the pineal gland is the atom of the Holy Spirit. The pineal gland is control by Neptune. In the pineal gland is the power of Shiva’s Trishula. In the pineal gland is where the power of the four prongs of the letter Shin abides, and which we have to utilize in the sexual act because in the sexual act is where we see the duality of Iod-Hei-Vav-Hei in Daath.  Thus by controlling the fire of Nephesh, the animal soul, we start developing the fire within; this is how, if we follow the path of chastity, we will become children of the fire of the world to come. 

The arrival of the world to come depends upon our willpower. It does not depend on any other event outside of us. If we want to be participants of the world to come, of the new golden age, we have to put the fire into activity in ourselves; this is the only way. 

In order to be anointed by fire, we have to control the fire of our animal soul, Nephesh, which is in our bones, in the marrow of our bones, in our blood, in our flesh—that is, our physical body. 

The final descent of that fire from above into us is represented by the letter Nun in the word Nephesh. In order to control the Nun, the fish, we need the assistance of the Holy Spirit, because the one that controls the fire in the Nun (Nephesh) is the Ruach Elohim, the Spirit of the Elohim that was floating upon the face of the waters.

“And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of the Elohim moved upon the face of the waters. And Elohim said, Let there be light (by the activity of the Nun from the water): and there was light.” – Genesis 1:2-3

The waters are the sexual fluids where we have our own Nun, fish, Nephesh. The spirit that is floating above those waters is the Ruach Elohim, the Spirit of God in the pineal gland, which is directly related with the emanations of Binah in Daath. 

When Abba and Aima make contact in Daath—which is Jehovah Elohim, the four prongs of the letter Shin—they give birth to the Ruach Elohim, our Monad, our Innermost, which in the Tree of Life is represented by the sephirah Chesed united with the sephiroth Geburah and Tiphereth. The Ruach Elohim (א Aleph, air) flows between heaven and earth, because, remember, Ruach means “wind” and “Spirit.” Ruach (Aleph, air) flows in the sephirah Tiphereth, between Geburah (Shin, fire) and Gedulah (Mem, gaseous water). The air, the Ruach, the wind, is precisely our own particular Monad, which the Bible calls Abraham (אברהם). Abraham is the outcome of Daath, and harnesses the humidity of the Mem and the fire of the Shin. In Kabbalah, Abraham is related with the sephirah Chesed and is symbolized by the water (Mem). 

In the world of Yetzirah, the air is represented by the sephirah Netzach, the water is represented by the sephirah Yesod, and fire represented by the sephirah Hod. Fire and water do not mingle, since the fire wants to eliminate the water and the water wants to eliminate the fire, thus the air comes between them and mixes them. 

The three elements in the world of Atziluth are inverted in the world of Briah. 

The three mother letters in the world of Atziluth:
  • Aleph (air) Kether
  • Shin (fire) Chokmah
  • Mem (water) Binah
The three mother letters in the world of Briah:
  • Aleph (air) Tiphereth
  • Shin (fire) Geburah
  • Mem (water) Gedulah (Chesed)

The fire (Shin) in Chokmah and the water (Mem) of Binah in the first triangle invert in the second triangle: namely, water (Mem) moves to the right, to the sephirah Gedulah, and fire (Shin) moves to the left, the sephirah Geburah. Yet Aleph, the air, the one that conciliates them, that makes them friends, remains in the middle. In the world of Briah, the sephirah Chesed is Mem, water, the sephirah Geburah is Shin, fire. The sephirah Tiphereth is the eagle, the air. 

In Briah, the three sephiroth Gedulah, Geburah, and Tiphereth are represented in the letter Shin, and also the three primary forces or the three prongs of the letter Shin in Atziluth that we have to develop in Briah, the world of creation. 

We have to create the letter Shin in the world of creation because the second triangle of the Tree of Life—Chesed, Geburah and Tiphereth—refers to the world of creation. The letter Shin that we need to place in our heart is something that comes from the world to come, through initiation. 

These three sephiroth of the second triangle of the Tree of Life are represented in the book of Genesis by the three patriarchs Abraham, Isaac, and Jacob. 

  • Abraham: Chesed (Gedulah)
  • Geburah: Isaac
  • Tiphereth: Jacob

These three together form the letter Shin in us. 

The fire of Christ in the heartThe letter Shin represents the three primary forces that are everywhere. If we want to self-realize—to fully manifest the Monad in ourselves, in other words, to serve God 100%— those three primary forces have to appear in our heart, in our chest. The second triangle represents the chest of the imaginary man of the Tree of Life, and these three patriarchs in the letter Shin represent our Monad. 

So, let us understand that when we refer to the letter Shin in the first triangle of the Tree of Life, we refer to the three primary forces in our three brains. Yet those three prongs of the letter Shin in our Monad are: 

  • the sephirah Chesed which relates to water
  • the sephirah Geburah which relates to fire
  • the sephirah Tiphereth which relates to air

These three Sephiroth relate to the three prongs of the letter Shin in our chest, when we actualize the three fires in our Self.

The Development of the Fire

How do you write three fires in Hebrew? Fire is written אש esh, Aleph-Shin. In order to write אש esh as plural we add the letters Iod and Mem at the end, אשים ashim, which reminds us of the word אישים ayshim that in Hebrew means "men."In Hebrew man is written איש ish and woman is אשה isha. Thus, the plural of איש ish "man" is אישים ishim “men.” In this word we see the three mother letters Aleph, Shin, Mem. In other words, אישים ishim refers to three men, namely Aleph (Jacob), Shin (Isaac), and Mem (Abraham), the three patriarchs that we have to build in side of ourselves, that we have to create inside, because at the moment we have them only as archetypes, blueprints, not actualized or created yet. Remember that the archetypes relate to the first letter Shin, the first triangle, the world of Atziluth. This means that Aleph (Jacob), Shin (Isaac), and Mem (Abraham) are elements that are latent in us, and that could become active if we enter into initiation. 

If we enter into initiation, the one who will develop in us as fire is the Messiah from Atziluth, the soul Yehidah. In Aramaic, Messiah is written משיחא, Mem Shin Iod Chet Aleph. As you can see, the three mother letters, the three primary forces, are also in the word Messiah. Between the three mother letters are the letters Iod and Chet, which together spell חי chai, life. So Messiah, which means "the anointed one,” is the one who anoints us with the three elements, which are synthesized in the fire.


“He (משיחא the Messiah from Atziluth) will baptize you with the Holy Spirit and with fire.” - Matthew 3:11 

Such is the meaning of the Messiah. The Messiah is not somebody that comes from outside. The Messiah comes from within, through the fire. You see, for instance, Moshe (Moses) means “born from the waters”—his name has only two letters of the three mother letters, Mem and Shin, and at the end the letter Hei, משה Moshe. Moses as Jacob is the child of Chesed, the water and Geburah, the fire of Neshamah in Briah. But Messiah is the child of the fire in Yehidah; Messiah has the three forces of Atziluth; Messiah embraces all of Yehidah and Chaiah in us in order for us to build through him these elements that we need to build with fire. 

We should not and we must not fall into the mistake of thinking that the Messiah comes from outside. Remember that two thousand years ago Jesus, who is called the Messiah, came in order to show us the way. People misunderstood his message and thought that through his personality, by following or believing in his personality, is how we enter into the world to come, or to become a Twice-born (“born again”). This belief is a big mistake, because Messiah is also applied to any Avatar, to any messenger from the world of becoming (Atziluth) who completed the great work, who developed the fire of Yehidah within, and therefore has the power to explain the laws and to bring the knowledge to those who need to be born again. We know for instance that this work that we are explaining here, made with fire, was crystallized in Moses, Mohamed, Buddha, Krishna, Rama, Jesus, etc., and presently, in the most recent messenger that we saw, Samael Aun Weor.  So, therefore he wrote his books with fire and delivered the knowledge for us with fire, in order for us to repeat the work of the fire, in order to do the same work inside with fire. Samael is the Genie of fire, the avatar of Aquarius, the new Messiah from Yehidah, because we need to know the baptism of fire. 

The Messiah, the avatar (messenger), always brings the knowledge of fire. Thus, we have to comprehend the knowledge of fire, and not to think like many in this day and age, where we find many pseudo-religions that state that in order for us to belong to the world to come we have to belong to their sects. In this day and age, the Christian-believing world fights against Muslims, Hindus, etc. while the Muslims fight against Hindus and Christian, and the Hindus fight against Muslims, etc. All of them think that in order to belong to the world to come we have to belong to their sect and fight for them. 

Well, listen: we the Gnostics know that all the divine igneous principles of the knowledge are written within the holy books of every religion, and are incarnated within any avatar who is or was the founder of these religions. Given that fanatics always misinterpret and corrupt the doctrine, humanity always periodically needs the incarnation of a solar being from the heights in order to come and teach us again the same laws according, of course, to the culture and knowledge that we have at that moment. This is what we have to understand. 

It is sad to say, but the ego of humanity corrupted the doctrine of Krishna, Jesus, Mohamed, Moses, Zoroaster, etc. The same ego is in you now, reading this lecture, thus, now, regrettably, even in modern Gnosticism the same problem is happening, namely, different groups have emerged, and each group claims that in order to become a new born of the world to come we have to belong to their sect, we have to belong to their group. This is very sad, since it repeats the same mistakes of millions of others; for two thousand years many Christians, millions of believers in Christianity have thought that because they are Catholics they already belong to the world to come, as well as millions of Protestants that are divided in many sects, Jehovah Witness, Mormons; they firmly believe that if we belong to their sects we will belong to the world to come. We must not fall into the same mistake of thinking that way about the Gnostic Movement, of the doctrine of Samael Aun Weor. 

We have to build the world to come inside. Liberation is not achieved by belonging to a group. Membership in a group does not mean we are going to create the world to come within. This is accomplished by working with the fire, and that fire is within, not without. 

The Messiah is precisely the outcome of the work that we have to do with the fire, by understanding the fire. 

Understanding that the fire is in our head. Li Rosh, which is Israel, because Israel, Li Rosh, “I have a head,” is divided in many parts, and parts of that fire are bottled up in our ego, and the fire is corrupted, poisoned.

Let me read for you the scripture of Buddha where he explains how the fire, the divine fire of God, is corrupted because our way of transforming the fire. The fire is everywhere: fire is in the air, fire is in the water, fire is in the earth, and in the water. You know, thanks to that, we have electricity, because electricity is fire that is the strength of the water, the fire of the water. So pay attention, do not sleep.

Buddha said:

The Blessed One dwelt together with the thousand priests. And there the Blessed One addressed the priests: [and said]

"All things, O priests, are on fire. And what, O priests, are all these things which are on fire? 

“The eye, O priests, is on fire; forms are on fire; eye-consciousness is on fire; impressions received by the eye are on fire; and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impressions received by the eye, that also is on fire. 

“And with what are these on fire?

“With the fire of passion, say I, with the fire of hatred, with the fire of infatuation; with birth, old age, death, sorrow, lamentation, misery, grief, and despair are they on fire.

“The ear is on fire; sounds are on fire; ... the nose is on fire; odours are on fire; ... the tongue is on fire; tastes are on fire; ... the body is on fire; things tangible are on fire; ... the mind is on fire; ideas are on fire; ... mind-consciousness is on fire; impressions received by the mind are on fire; and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impressions received by the mind, that also is on fire.

“And with what are these on fire?

“With the fire of passion, say I, with the fire of hatred, with the fire of infatuation; with birth, old age, death, sorrow, lamentation, misery, grief, and despair are they on fire.

“Perceiving this, O priests, the learned and noble disciple conceives an aversion for the eye, conceives an aversion for forms, conceives an aversion for eye-consciousness, conceives an aversion for the impressions received by the eye; and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impressions received by the eye, for that also he conceives an aversion. Conceives an aversion for the ear, conceives an aversion for sounds, ... conceives an aversion for the nose, conceives an aversion for odours, ... conceives an aversion for the tongue, conceives an aversion for tastes, ... conceives an aversion for the body, conceives an aversion for things tangible, ... conceives an aversion for the mind, conceives an aversion for ideas, conceives an aversion for mind-consciousness, conceives an aversion for the impressions received by the mind; and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impressions received by the mind, for this also he conceives an aversion. And in conceiving this aversion, he becomes divested of passion, and by the absence of passion he becomes free, and when he is free he becomes aware that he is free; and he knows that rebirth is exhausted, that he, has lived the holy life, that he has done what it behooved him to do, and that he is no more for this world."

“Now while this exposition was being delivered, the minds of the thousand priests became free from attachment and delivered from the depravities. " 

This is from the Mahavagga.

So the fire that we are talking about, as you see, relates to all of those impressions, elements that we have in the mind, that we have in the body, because we are surrounded by fire. But unfortunately, we transform the fire of God in the wrong way. 

Samael Aun Weor synthesized all of those fires as two: 

  • the fire that polarizes negatively because it is corrupted by desire; called Kundabuffer
  • the fire that is liberated from desire, and thereby recovers its natural state; called Kundalini

When we transform the fire in the wrong way, it is developed as a tail from the coccyx downwards, and is called Kundabuffer. 

In the end, matter is fire. To comprehend this better, let me remind you that the physical body is called an “organism” because is formed by organs. Every organ is formed by cells, and every cell by molecules, and every molecule by atoms. When we disintegrate the atom, we liberate fire. So, we are condensed fire, condensed energy. In the end, we have to become children of the fire, of the Holy Ghost, Chaiah, and of the world to come, Yehidah.

This reminds me what Master Jesus said to those Kabbalists two thousand years ago:

“Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. 

“They answered him: We are Abraham's seed, and were never in bondage to any man: How is it that you say, You shall be made free?

“Jesus answered them, Verily, verily, I say unto you, whosoever committed sin is the servant of sin.” - John 8: 31-34 

“We are Abraham's seed.” The former statement means Kabbalistically that these Kabbalists supposedly are transmuting their seed; since, they literally know that Abraham is the Ruach Elohim that was hovering upon the face of the waters. So by they Kabbalistically stating “We are Abraham's seed”, they meant, “we are sublimating the seed, we are creating the patriarchs within,” thus, “we are Abraham's seed.” But they are only uttering “We are Abraham's seed” just because they know it, intellectually, just because according to the flesh they are Abraham's seed; likewise this happens in India with Brahmins; they also call themselves Brahma’s seed, because they follow the tradition. But when we investigate their life to see if they are really transmuting the Nun, the fish, we discover that they are fornicators. So these Kabbalists in John 8 were intellectual Kabbalists: they knew a lot of Kabbalah, but were not practicing it, yet they were saying to Jesus: “We are Abraham's seed," just as in this day and age, also the Arabs are stating: “We are Abraham's seed” yet, according to the flesh. 

Jesus said:

“I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father.

“They answered and said unto him: “Abraham is our father.”

“Jesus said unto them: “If ye were Abraham's children, ye would do the works of Abraham.” - John 8: 37-39

What is to do the works of Abraham? Abraham is the Ruach Elohim that was hovering or floating in the beginning upon the face of the waters and said: “Let there be light, and there was light!” This is what we—as Abraham, the Ruach Elohim—have to do. Are we doing that? The works of Abraham are the works of the light, of the fire that Abraham, the Ruach Elohim brings in to our body! Are we doing that Alchemy in ourselves? If we are doing the works of Abraham, well, we are then beginning to be children of the promise. The promise is through Isaac, which is the second patriarch, and not to Ishmael, which is reproduction through the flesh. We find children of Ishmael everywhere, children through the orgasm, but Isaac, the second patriarch, is a child of the promise, through chastity. Isaac gives the inheritance, the promise to Jacob, which is the third patriarch. But none of those Kabbalists were doing that. They were just studying the Kabbalah and not practicing the mystery of Daath.

Therefore Master Jesus said,

“But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. 

“Then said they to him: “We are not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, you would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. You are of your father the devil, and the lusts of your father you will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaks a lie, he speaks of his own: for he is a liar, and the father of it.” - John 8: 40-44

“He [the devil] was a murderer from בראשית Beresheet the beginning, and abode not in the truth, because there is no truth in him.” To be a murderer from the beginning means to be a fornicator, it means to kill Binah, not to follow אש ברית, the covenant of fire, Binah in Beresheet.

What is a lie? The letter Shin in Kabbalah represents the truth. If you want to lie very well, you have to base your lie on a truth. So when we fornicated, we based our fornication in the beautiful fire of Shin, and we inverted that fire in the lunar way, developing the Kundabuffer, developing the tail of Satan, developing our own particular devil, the ego within, the lust, which is a lie. A lie is the opposite of the truth. That is why it says "The devil is the father of the lie." And what Jesus said, "You are children of the Devil, he is your father." If we investigate, for instance, our present life and past lives, it is true: we are children of the Devil.


The Devil is also represented with the fork in his hand. The Devil has also the trident, the fork in his hand. That ego is transforming the fire of Father, Son, and Holy Spirit, Kether, Chokmah, and Binah, in the wrong way in order to fortify himself. That is why the ego is crystallization of the fire in the wrong way. In order to destroy that ego that we have within, what do we have to do? We have to activate the devouring fire of God, which is the Holy Spirit, so that fire will create the three patriarchs.

The Matriarchs

The three patriarchs with their four matriarchs have to be born within us. What are these four matriarchs?

Remember that in the Bible, Abraham had Sarah as his wife, Isaac had Rebecca, and Jacob had two wives (we know that the patriarchs had also concubines, but here we are talking about wives). The two sisters Leah and Rachel were the two wives of Jacob. It is Kabbalistically stated that Leah was the wife of Israel, and Rachel the wife of Jacob, because Jacob is Israel, Israel is Jacob. Leah represents all those superior parts that belong to Israel that are hidden, and Jacob’s three manifested parts, namely, Rachel who had only two sons, Joseph and Benjamin. This is Kabbalistically speaking. All of these figures are symbolic, not literal.

The four matriarchs are related with the three patriarchs. The three patriarchs are Abraham, Isaac, and Jacob, the three prongs of the letter Shin. The other prong of the letter Shin of the world to come represents the four matriarchs, the four wives of the three patriarchs. So the two Shins together make seven prongs, which is the Menorah, the seven lights that are represented in us in the seven chakras of every single solar body that we have to create with fire. If we make the addition of the names, of the Hebrew letters of the three patriarchs, we make the addition of thirteen letters, and when we make the addition of the names of the four matriarchs in Hebrew letters, we make the addition of thirteen as well. The number thirteen relates to the sephirah Kether, the father of all the lights, and thirteen relate to the letter Mem: thirteen feminine and thirteen masculine. By making the addition of both, we have twenty-six, which is exactly the number of the name of Iod-Hei-Vav-Hei; these letters make the addition of twenty-six. Iod-Hei-Vav-Hei יהוה, the sacred name of God, is equal to twenty-six by making the addition of the value of the letters. So, in other words, through the three patriarchs and the four matriarchs we are working with Iod-Hei-Vav-Hei in ourselves. But for this work to be done we have to respect sex. 


The Menorah is three flames plus four flames: the two shins, together.


Shaddai שדי is another word with Shin because now we are enveloping this lecture with fire. 

The word Shaddai שדי begins with Shin, which is in Tiphereth. Through Jacob the three fires from the three patriarchs came down to earth, the sephirah Malkuth, this is why Jacob is called the Zeir Anpin זֵיר אנפִן, the man in the image of God. 

The second letter of Shaddai is Daleth, the letter of Adam placed in Eden. Daleth is the letter that comprises all the twenty-two letters of the alphabet, all the archetypes. 

The third letter of Shaddai שדי is Iod, which relates to Malkuth. 

So we write the word Shaddai שדי with three letters Shin-Daleth-Iod שדי. Shin ש is in Tiphereth, Daleth ד is in Yesod, and Iod י in Malkuth. Shaddai שדי: Shin (Tiphereth) is our human soul, Daleth is our sex, Iod is our physical body.

Shaddai שדי is also an acrostic, which means Shomer Daltot Israel, “guardian of the doors of Israel.” Remember that Israel begins with Iod, Daleth means door. Shomer, guardian, but also we can say Shin, the fire, is the door into Israel, which is Tiphereth; Shaddai is represented only by the letter Shin, which is precisely placed, in accordance to the Bible, at the very entrance of the house. Many Kabbalists have the letter shin at their doors, they have also the word Shaddai at the entrance, they touch it when entering in the house and they touch it when they leave the house. Shaddai שדי is placed on one of the pillars of the door of the house. Shaddai שדי represented by the letter Shin is the truth. All of this means that if we want to enter into the mysteries of Daath, we have to do it through Shin, for the Shin (fire) is the guardian of the door. And who is that guardian? It is Lucifer. Remember that when Adam and Eve committed sin, Jehovah Elohim placed a Cherubim or a Cherub with a flaming sword brandish to one side to the other, protecting the entrance into the Garden of Eden. Eden in Hebrew means “bliss.” The Garden of Eden is sex, the sexual force. Daleth is the door where that Shin is there as a flaming sword. 


Speaking about the sword, Kabbalistically it is written that the tip of the sword is Iod of Iod-Hei-Vav-Hei, the body of the sword is Vav of Iod-Hei-Vav-Hei and the two edges of the sword are the two Heis of Iod-Hei-Vav-Hei. So, when we enter into the mysteries of the fire, the first thing that we receive is a flaming sword, the sword that is in the hands of Lucifer, the Cherub, who is preventing the fornicators from entering into Eden. Nevertheless, if we transmute the libido, if we work with the devouring fire of the Holy Spirit and create the three patriarchs within, we then receive the flaming sword. That is why in the Pentagram we find that the sword is the symbol of fire. The symbol of the Pentagram, the Tetragrammaton is hidden within the sword, as you see. The four lettered name of God is Iod-Hei-Vav-Hei, the sword. The sheath where you put the sword is Malkuth, your spinal column, represented by Adonai, which is the holy name of God in Malkuth, because that sword belongs to Adonai; it does not belong to the ego. 

When we talk about you receiving the sword, we mean your Being, the Monad, your Inner Being; “you” is the Spirit, not you, the ego. Imagine the ego receiving the powers of God! That is why many Gnostics are transmuting, doing the practices here in the physical world: they want to see the sword with their ego, but they do not understand that the sword belongs to the Innermost, to Abraham. He is the one who fought against Sodom and Gomorrah, all the depravities that we have within, with the sword in his hand. All those parts are inside. The ego has also a sword, but that it is a sword of cold air, which is related with fornication.

The sheath where we put the sword is Adonai אדני because that Aleph א that represents the three primary forces of the Father, Son, and Holy Spirit, and the next letters of Adonai  Daleth-Nun-Iod form the word justice: דני Din, דן Dan. Remember tribe of Dan, it is written:  

“Dan [justice] shall be a serpent by the way, an adder in the path, that bites the horse heels, so that his rider shall fall backward. I have waited for thy salvation, יהוה.”

So, the sword of justice is a sword of fire that we put in the sheath when we become a warrior of the fire. Then you understand the meaning of the name Samson, Shemshoun, which is written Shin-Mem-Shin-Vav-Nun שמשון. In English we call him Samson. So Samson has two letters Shin, one Mem, one Vav and final Nun at the end. The meaning of שמשון Samson is שמש Shemesh און Aun. Shemesh is the Sun that always shines above on this planet Earth. שמש Shemesh has two letters Shin, it is pure fire, but in the middle of the two letters Shin שמש Shemesh is Mem. And then און Aun. Yet, Samson is written שמשון Shamshoun: the letter Aleph is hidden in the name. Aleph is the Spirit, the wind, related to Kether. 

Nobody knew the secret of of the strength of Samson. When we write his name and separate the name in two pieces, we form the word sun, שמש shemesh, and then, in order to explain the second word or the other letters we have to write the letter Aleph, Aun און, which is the name of Samael Aun Weor as well. Aun און means virility, the virility of the fires of the Sun. That virility was hidden on the head of Samson. Remember that the letter Aleph relates to the head, Kether. Nobody knew about the secret of Samson because he was a Nazirite who let his hair grow; the hair is a symbol of the fire, the אש esh of Chokmah. Only those who knew Kabbalah knew that the secret of the power of Samson was the letter Aleph, the wind, in his head. His power was that he was chaste, and therefore his hair grew showing his power, means his chastity. Nevertheless, we know the story: Delilah (Lilith, in other words fornication) finished his Aun און, virility or chastity. It is very significant that in the name Delilah is the Daleth, D-Lilith, Delilah דלילה D’lilah – who fornicated with him. Through fornication, he lost his hair and his sight in the head—everything is in the head; thus, he became blind because of fornication. That is the story of all of us. 


The strength of Samson was not physical strength, but the inner strength of the fire, and that is why we said in his name only the letter Aleph is hidden, because you see Shin (fire), Mem (water), but the letter Aleph (air) is hidden, because at that time the knowledge was hidden. But when the Messiah comes, everything is clear because his name shows the three mother letter Mem, Shin and Aleph, in Aramaic, Messiah משיחא 

Through the Messiah, “the anointed by the Lord, everything is made clear. How do we get this anointment? We get it through the forces of שמן shemen, which is another word that we have to analyze. Shin-Mem-Nun, שמן Shemen—we need to be anointed with שמן Shemen.

“Then Samuel took the horn of Shemen, and anointed him in the midst of his brethren: and the Ruach of יהוה came upon David from that day forward.” - 1 Samael 16 

In order to be anointed we need consecrated oil; in Hebrew שמן shemen, Shin-Mem-Nun could also be read “semen,” which is the oil for the anointing. We have שמן shemen, “oil,” in our semen. In alchemy, semen is either masculine or feminine, thus, for us, Gnostics, semen is feminine and masculine at the same time. So we need to be anointed with שמן shemen, “oil,” from our semen, sublimated in the very sexual act. This is how Shamshoun will come into activity within us. Indeed, we are now that defeated Samson, so we have to enter again into the mysteries in order to regain our spiritual sight, and not to transform everything that we do with the fire of passion, as the Buddha explained. We have to do it by devouring the ego with fire. 

Remember that שכינה Shechinah is the Divine Mother, that as fire develops in the spinal column; she is that sword of justice that we can apply to the ego in order to destroy it. So in that way the three patriarchs, the four matriarchs, the two aspects of God masculine and feminine will be born within us, and we will become Masters of the day. But we have to burn the ego because the ego has to be destroyed. The ego in alchemy is a crystallization of the arsenic sulfur, a filthy fire that we transformed in the wrong way.

Questions and Answers

Audience: Can you explain the three straps on the biceps and the seven stripes on the forearm (I did ….not catch the last one about the hand)?.

Instructor: The straps symbolize the way in which you learn how to crystallize the fire of God in your physical body. The three straps on the biceps relate to the three primary forces of the letter Shin which descend from the head. When we know Alchemy, when we know how to crystallize that fire into the duality, then we form the letter Shin with four prongs, which are always in the head, related with Briah, the world of creation. That happens when we start honoring Father and Mother, Jah and Havah. Then the fire descends from Heaven into our body, when we learn how to control the fire of Nephesh with the pineal gland. Thus, when that fire descends in us, the three straps on the biceps represent these three primary forces, Kether, Chokmah, Binah, descending in us; that is why is in the arm. Did you see the arm? It comes to the right arm, which relates to the sephirah Chesed. It could come also to the left arm, which is Geburah, because together Chesed and Geburah are אש esh, fire. But that fire has to descend to the seven sephiroth: from Chesed to Malkuth you find seven sephiroth. That is represented by the seven turns on the forearm, and finally reaching Malkuth, which is the hand, the Iod. When you tighten the two fingers, middle and index, and the baby and the annular finger, then you make the letter Shin with your hand. That is the Iod, that is the hand, in your body, which also symbolizes the phallus, the sexual organ. This is how you activate the fire. This is it called the Tefillin. You can see the exterior aspect of Tefillin on the internet, but the interior aspect is something that you have to do with the fire. You have to descend the flame from your head down through your arm in order to execute the will of God, in order to understand the Word of God, which is fire. 

As we said, God is a devouring fire, and that fire is in each of us always; it is always descending in us, all the time. Unfortunately, we transform that fire in a wrong manner every day, as the scripture of Buddha explains. Everything is in the fire; we have to learn how to transform the wrong transformations or impression of the fire in the right manner. This is a long work that is called precisely the great work of the fire, thus we become children of the fire. This is how we are baptized with fire. 

We have to keep the fire in us. We have to know how to work with Shaddai. In the beginning, we start working with Shaddai, which is the holy name of God in Yesod, which is the guardian of the door; and we have to defeat the three guardians of the threshold represented by the three prongs or the flames of Shin. These are three aspects of the Being that, as a mirror, show us the wrong transformation of the fire, and we have to defeat them by fighting against those wrong transformations until the three guardians become clean parts of the Being. But we have to defeat them, because they are showing us all that we have. All of this is precisely symbolized in all the work that we saw in the phylacteries or Tefillin, the hidden wisdom of the fire.

Audience: What is the difference when one spills the semen willingly or in a dream? 

Instructor: Well, there is something equal there, that you lost it. The difference, we will say, when you are on the path, is that in a dream you did it unconsciously; when you awaken, then you realize that you had a nocturnal pollution, a wet dream, and that you lost energy; in this case you are not severely punished by your Inner Being, which is within you, since he understands and comprehends that you were not completely aware, cognizant of that activity. Now, when you are aware or when you do it willingly, then you lose degrees. When you willingly do it in the physical plane, when you willingly physically fornicate and you do not do any effort in order to stop the ejaculation of the Shemen (oil) within that semen, then indeed the fire is lost completely, or sometimes one is punished by losing many degrees of fire; the degrees of initiation are fire. We have thirty-three vertebrae; each vertebra is a flame that we have to win by fighting against the ego by working with the devouring fire of the Holy Spirit. So every time that we win a virtue, we win light, which is fire, by comprehending a wrong transformation of the fire, which is an ego, which is fire, but passional fire, egotistical fire. 

“Temptation is fire; the triumph over temptation is light.”  

When we liberate the fire within and transform it, that the flame goes up in another vertebra. So we have to raise the flame thirty-three times to the top of the head in order for the tongue of flame of the Holy Spirit, the tongue of flame of Pentecost to float, to hover on top of the head as a triumph of the divine fire. 

But when we lose the fire in a wet dream or willingly in the physical plane, the semen—which is the habitat of that fire—is lost, then the flame descends one, two or three vertebrae in accordance to the magnitude of the fault. 

The Holy Spirit can retain the fire in our spine if we spilled the semen unwillingly. The wet dream could be the outcome of an ordeal placed unto us that we did not pass, so the Holy Spirit could retain that fire in the spinal column. If we make super efforts in order to retain it, and not to spill the habitat of the fire, which is the semen, then, of course, we do not lose anything. So, it is better to fight in the moment, physically speaking. 

But when we are dreaming we have no will over the ego. Our ego is doing something wrong there in the astral plane and we have no control on that part of the ego. But because he is connected to our body, to our soul, to our consciousness, then we suffer the consequences. That is why we have to meditate. Pollution stops when we annihilate the passional fire that creates them, which is our lust.

Audience: On a baby, that part of the head is soft and then hardens. That has any effect when we enter into initiation?

Instructor: The soft part of the head of the newborn babies hardens when we grow up. In the beginning it is soft because all the fires of the Monad are in contact with the soul. If you see, with the hardening of that part of the head means the connection is little by little being lose with the developing of the bone there. Even though, there are procedures in order to keep receiving that help from the Monad and not to be so rock-headed or hard-headed like we are.

Audience: The question is about if later in life the skull softens ...

Instructor: Remember that in the bone is Nephesh. That animal soul permutes, in the bone, blood and flesh, this is why we have to fight against the flesh in us. 

Something very significant comes into my mind right now in relation with Mayans. You know that the Mayans, if you see some of the pictures in different archeological sites you see they have odd shaped foreheads. The forehead is cone shaped, the outcome of a custom; they knew that the pineal and pituitary glands were separated. By putting some plates of wood to the babies, they were flattening their heads in order to bring the pineal gland closer to the pituitary gland in order to have more powerful clairvoyance. They did that in order to unite those glands, which relate to the crown chakra, to that part that you are talking about, through which we receive help, direct help from the three primary forces, the divine fire of the Monad. 

Remember that the fire of Nephesh is controlled with the trident. Neptune controls the fish—you see, even the word Neptune begins with N, the letter Nun, “fish.” The letter Nun - which is fish in Aramaic - of the ocean is controlled with the trident of Neptune. The trident holds the three primary forces, so we control this Nun, this fish, this Nephesh נפש  by transmuting it. That Nephesh must be purified, so that later on, through initiation, if we achieve the necessary degree of purification that we need, then another superior soul that is also related with fire will come to us, which is the superior Shin in the Nun of ימה Yamah, the נשמה Neshamah. ש Shin-Fire is in Neshamah; ש Shin-Fire is in Nephesh and the one that conciliates the two, namely the Neshamah above and Nephesh below, is the God within, which is Chesed, the Ruach Elohim אלוהים  רוח; remember Him.

Audience: You mentioned that the devil has his fork, at the end of his tail has a spade. That spade mean anything in the end?

Instructor: The spade of the tail of the devil is the Kundabuffer. That spade like a flame is the product of the passional fire; it ends like a single flame; because the power of the devil is in the fire. You see, the power of God is in the fire, the power of devil is in the fire. The only difference is that we have to know what type of fire we are talking about. The power of God is a devouring fire, above, that we liberate through initiation in order to purify the soul. That devouring fire creates the internal bodies which in this case are represented by the three lower Sephiroth, other three flames also because Shin here is Hod, Aleph is Netzach and Mem is Yesod, the three mother letters again. That is why the three elements Shin, Mem and Aleph are always represented in Kabbalah in different ways. We have to know how to read the Bible in order to understand these flames. 

Remember if we do not work with the fire, then in the eighth circle and ninth circle of Dante, in Hell, the devouring fire of God will annihilate the ego; thus, we will become failures. So the fire will devour us whether we go into initiation or as failures. The fire will always burn the ego. That will be explained in the next lecture with the seal of God which is the letter Tav.

We would approach You two, O (Ye) primeval ones in the house of this Thy holy Fire, O Ahura Mazda, Thou most bounteous Spirit! Who brings pollutions to this (Thy flame) him wilt Thou cover with pollutions (in his turn). But as the most friendly do Thou give us zeal, O Fire of the Lord! and approach us, and with the loving blessing of the most friendly, with the praise of the most adored. Yea, may’st thou approach to aid us in this our greatest (undertaking) among the efforts of our zeal. The Fire of Ahura Mazda art thou verily; yea, the most bounteous one of His Spirit, wherefore Thine is the most potent of all names (for grace), O Fire of the Lord! And therefore we would approach Thee, (O Ahura!) with the help of Thy Good Mind (which Thou dost implant within us), with Thy (good) Righteousness, and with the actions and the words inculcated by Thy good wisdom! We therefore bow before Thee, and we direct our prayers to Thee with confessions of our guilt, O Ahura Mazda! with all the good thoughts (which Thou dost inspire), with all the words well said, and the deeds well done, with these would we approach Thee. And to Thy most beauteous body do we make our deep acknowledgments, O Ahura Mazda! to those stars (which are Thy body); and to that one, the highest of the high, [such as the sun was called]! - The Zend Avesta