The Being and The Archetypes
Samael Aun Weor often writes in his books:
The Being is the Being, and the reason for the Being is to be the Being Itself.
In our lecture today, we're going to examine what such a cryptic sentence means. We're also going to look at understanding, with a little bit more clarity, what the Archetypes are. Throughout many of our lectures in the past, we mention this word Archetype, and of course, we're always talking about the Being. While we all probably have some conception of what the Being is, some conception perhaps of what the Archetypes are, there's often a lot of confusion. Even when we look at the Tree of Life, we look at the ten Sephiroth,we point to different spheres, or sometimes we point to the whole Tree as the Being. Sometimes we point to Chesed as being the Being or the Spirit, and sometimes we're pointing towards the Absolute. So, how can we understand all of these things?
In order to understand what the Being is and what the Archetypes are, we need to start at the Absolute, because that is where everything comes from. Now, Kabbalistically, as we know, there are three aspects to the Absolute which are the Ain, the Ain Soph, and the Ain Soph Aur. The Ain is the complete and total absolute Abstract Space, and from that we have the Ain Soph, which is an abstract space, but already some kind of beginning. Samael Aun Weor states that there's some type of manifestation already there.
For us, it's still a nothingness, because it's nothing that is in this existence. It's “no thing” of this existence, so it is some nothingness. That Ain Soph is the root of our Being. We also say the Ain Soph is the Being of our Being. So really, that's where our real Being is: the Ain Soph. That is called a super divine atomic star. This is what Samael Aun Weor writes. He calls the Ain Soph a super divine atomic star. So in Fundamental Notions of Endocrinology and Criminology, he writes,
The Absolute does not know itself. The Absolute needs to know itself. Each super divine atom needs to know itself in order to have consciousness of its own happiness. Unconscious happiness is not happiness. The human being, in his last synthesis, is just a super divine atom from the abstract, absolute space. That atom is known by the Kabbalists with the name of Ain Soph. It is urgent to know that the Ain Soph sends its Spirit to the world of matter with the purpose of acquiring that which is called self-cognizance of its own happiness. When the Spirit, after having passed through the mineral, plant, and animal states of consciousness, attains the human state, it can return to the Ain Soph to fuse with it. This is how the Ain Soph becomes conscious of its own happiness.
Such a quote is a culmination of this whole existence. What is the purpose for our Being? The purpose of the Being is to be the Being. The full capacity of its own Being can only be with that full happiness, that full consciousness, so it is self-realizing its own Beingness.
Each of us is reduced to that super divine atom in Abstract Space. Each of us is reducible to a mathematical point in Abstract Space. That point represents the place where the ray of light emerges out of the Absolute, and that ray of light, through a process, unfolds itself into various forms in order to finally reach this physical world. So the Absolute is not a human consciousness, and it's not a spiritual consciousness. It's not a divine consciousness. It is neither spirit, nor matter, nor energy. It is not light. It's sometimes called a negative light, or a chaotic, uncreated light. There is something there, but we do not have the capacity to see that light. However, those Beings which enter into those levels of the Absolute consciously, are able to see that light, and work with that light.
The Ain Soph is the root of the Spirit, but it is beyond the Spirit. It is something beyond that. In culmination, the Being is something that cannot be described. We could never accurately present it, whether in words or in symbols, but nevertheless, it unfolds itself. That point unfolds itself into many parts. In infinite space, every point is the center, because when there is a circle of an infinite radius, every point is equally distanced to the edge of that radius, so every point becomes the center. In that type of space, without the consciousness being developed or without that realization, there's no way to know the difference between one point and another point. So those points of space, the Ain Soph, wanting to know about themselves, they project into the existence, and that one point becomes many pieces, many parts. All of those parts represent the Being in different ways. All of those parts of the Being arrive into existence in what we call the Archetypes. So those Archetypes are parts of the Being. The Being needs to know Itself.
In a lecture called Christification by Samael Aun Weor, which is a very profound lecture, he stated,
In the dawn of any creation, the sacred Absolute Sun breathes out the Great Breath, the very holy Okidanokh or active Okidanokh. Yet this very omnipresent and omnipenetrating active ray of Okidanokh by itself could not create or perform creation. It can penetrate within any cosmic unit that arises to life, but it will never remain seized or trapped by any cosmic unit. In order to be able to create, the great breath has to split itself asunder into three ingredients that constitute the Holy Triamazikamno. The three primary forces create and create anew, yet if they flow in a dispersed manner, if they are not aimed at any given point, then they cannot perform any creation, but when they join at any given point in space, then creation is immediately originated.
And in The Great Rebellion, he writes,
We are mathematical points in space which serve as vehicles for predetermined sums of values.
So those values are related to either the Being or the ego. Or if it is the ego, it is that value of the Being which is entrapped by the ego. So in the very first manifestation, the very first instant, the first instant of Light, which is that chaotic, spermatic, fohatic moment of creation from our experience, it would look like a chaos. From a Paramarthasatya, or a Cosmo Creator, they might be able to make out the intelligence of that Light, because they have what's called a Diamond Soul, and they are able to take that light and focus it into a point, which is why I have some of these diagrams here of light being focused. If you have a Diamond Soul, you can take that Light and focus it to see the intelligence, to see the organization, but if you don't have a Diamond Soul, you see nothing; you see chaos.
In the same way, when we look at a precious stone, we cut it in certain ways so when light goes in, it bounces off in a way that's very brilliant. So those Beings which have a perfect soul, they transform that philosophical stone into a Diamond Soul. They have perfected it. They have perfected every atom of their Being into a perfect diamond, and that Light shines brilliantly in a Vajrasatva. The completed Bodhisattva is a Vajrasattva. That word, of course has many different meanings in Buddhism. I'm using it meaning the vehicle of a consciousness, having a perfect Diamond Soul. So those Beings that have a Diamond Soul can see in that light in that first moment. If they're a Paramarthasatvya, they can see even in the uncreated light, so there's different degrees of realization.
A Supra-Monad or an Ain Soph, that's projecting that Spirit, its Monad, doesn't have the capacity to see that light, doesn't have the capacity to do anything with that light. It could never direct that light into a point to create something, and yet the only way such a Monad can Self-realize itself is to go into creation. So those Monads need a helper; they need a Cosmo Creator. We talk about seven fundamental Cosmo Creators. There are different types of Cosmo Creators that are helping because those Cosmo Creators can direct that light into a point in space in order to direct a Monad into that point. So a Monad that doesn't have self-realization needs help to get into this universe and also, those Monads don't have the choice. They are forced to leave the Absolute when the dawning of creation occurs because they don't have the right to sit in the Ain or the Ain Soph at that time. They get rejected. The Cosmo Creators create everything, obviously. What we are talking about now is that point in space. Not uncreated space, but created space. Not three-dimensional space, but seven-dimensional space. That point in seven-dimensional space which is our Monad.
In the Tree of Life, we point to, like I said before, Chesed as being our Spirit. But we see that Chesed is not the top of the Tree of Life. The top triangle is Kether, Chokmah, Binah, and the Ain Soph, of course, is even above Kether. This is because a Monad, unless it has incarnated the three primary forces which allow that omnipenetrating ray to be directed into a point, that Monad can't exist at that level of consciousness. It can only exist at the level of Chesed, so those Cosmo Creators create that point. They place that Monad into creation, and that point is Chesed. They're taking the three forces, pointing it into Chesed. So the Ain Soph is a point in absolute space. Chesed is a point in the sixth dimension. That's why we say that Chesed is the Spirit. Chesed is the Being, because it is the Being. But there is also a Being of the Being, which is the Ain Soph.
Moving from Chesed, Chesed unfolds into many other Sephirah, because the Spirit, like I said, wants to know itself and it needs to unfold itself even more. It needs to split itself, in a certain sense, into parts. When you place yourself into parts, each part can relate to another part. When I observe myself, my consciousness is observing myself. It's not a true split. I'm not saying you truly split yourself, but there is a division of attention going on. It's the only way that happens, right? So when the Being necessarily must go into different parts or pieces, because this is an existence which exists only in parts and pieces. Nothing is self-originating in this sense. It's always an interdependence of origination. But that light, which is that point in space, that flame, unfolds itself into Geburah and then into Tiphereth, and Netzach, and Hod, and Yesod, and Malkuth. We say that the first unfolding is Geburah, which we say is the spiritual soul, and we have said in the past that it's in the spiritual soul that the spiritual Archetypes are placed.
Now there's another very profound statement by Samael Aun Weor which is the following.
The Spirit is. The Soul is something acquired.
So Chesed is. It's a point of light of the manifested sixth dimension. The Ain Soph is. It's that point within the unmanifested, abstract space. However, starting with Geburah and then Tiphereth and everything down, its something that is being acquired. All the experiences of being in this world are happening through, of course Chesed, but Geburah, Tiphereth, and Netzach. All of the lower sephiroth are going lower and lower into the matter in order to gain experiences, in order to know Itself. And through knowing one’s self, one creates Karma or Dharma. Hopefully you cancel out both, and you create self-knowledge; you develop. The thing that's being developed is that soul, and I said, in the end, that soul becomes a Diamond Soul with the point right in the middle, that point of light or that fire that's radiating out. It's that soul which has to be created. The Spirit already is. The Spirit doesn't know itself in totality, but the soul is that activity of knowledge and the results of that activity which are going up into Geburah, because Geburah is our Spiritual Soul. Below Geburah is Tiphereth which is our Human Soul and when we talk about our Human Soul, we feel a little bit more of a relationship there because if nothing else, we have that Essence of the Human Soul in ourselves and we feel like, “Well, that's the activity that I'm trying to become conscious of, to be self-observant of, to be aware of.” In the end though, the soul gets reduced to Geburah.
We act. We perform our chemical works, and the results of those chemical works rise up, and they rise to Geburah. They have their result in Geburah, but of course Tiphereth and all of the lower sephiroth are an unfoldment of Geburah. So saying that the spiritual Archeytypes are in Geburah is just saying that's where all the manifestation is taking place, but it's also taking place in everything below it as well, because Geburah unfolds into everything else.
Samael Aun Weor writes,
It would be in no way possible to portray the Being. It resembles an army of innocent children. Each of them performs specific tasks. The greatest longing of all initiates is to unify all parts of the Being.
This is written in The Secret Doctrine of Anahuac. It's also written in The Pistis Sophia Unvield. It's written in other books as well. We need to almost imagine that picture, the army of innocent children, because that picture kind of eradicates this idea of a solid form, of just some old man in the sky, or some simple representation. The Being is something very sophisticated. The Being could not be enumerated in all of its parts. There's too many. We could not put a name on each one of them. That's how many parts there are. We talk about a few basic Archetypes that we mention over and over again. We mention the people of Israel being the Archetypes, but we don't name each one, because it's impossible to name them all. Just as we are made up of atoms, many different parts, many different ways of organizing our own body, different organs, different parts of the body, different collections of organs, organ systems, right? We have molecules and cells, all these different way of our body being put into parts. Something similar we have to understand is related with the Being.
Fundamentally, there are those ten parts, which are the ten sephiroth, right? But there are many different ways to look at the parts, to organize the parts, and like I said, we call these different parts Archetypes. What does Archetype mean? Just looking it as a word, it comes from “Arche" and “Tupos”. Arche means….Tupos means pattern, type, or mold, and pattern comes from the word pater or father. We think of these Archetypes as primordial molds of the Father. Ancient molds, ancient ways that that light is presenting itself.
In The Mystery of the Golden Blossom, he writes, “Sexual energy contains within it the living Archetype of the authentic Solar Man which must take shape within us.” It's a very interesting phrase there. Just as the first moment of creation, Samael Aun Weor calls it the spermatic moment, chaotic moment. We have a chaos within ourselves relating to our sexual energy, and in that chaos are all the living archetypes. So those archetypes are within Geburah, of course, but physically, electronically, magnetically, molecularly, cellularly, they're attached in our own body through different ways, through the chakras, through our glands of secretion, but most powerfully and most importantly in our sexual energy.
So the living image, or the Archetypes, are all there in the same way that if you have seeds in your hand, you place those seeds in the ground, and in the ground, in the matter, in the earth, you have all the chemical combinations which cause that seed to erupt out of the ground and that seed, being an Archetype, unfolds. That seed is a blueprint. That seed has everything in its essence to be that flower, or that tree, or whatever it is. All of those spiritual seeds are within us and linked, of course physically to our sexual energy. That’s where we have the capacity to direct those primary forces. It's through the sexual act, as we often state, that we are a living embodiment of a Cosmo Creator. We have feminine and masculine principles, each having three brains, three forces coming together as a dyad, unifying all those forces and coming together in a single point. That single point (sexual union) can create physically, but what we are interested in is transmuting that energy to release the light within that energy in order for the light to go back up and that Archetype is nourished. That energy breaks open that Archetype, nourishes it, and the activity in Malkuth activates the activity in the higher worlds, causes activity in Geburah and Chesed.
That is why there's a whole lecture called The Archeus that Samael Aun Weor gave. There is a lot that Paracelsus wrote about that matter. Fundamentally, the Archeus is the alchemical mercury, everything arising from that mercury, and when you work with the Archeus, you work with the mercury, to create those mercurial bodies, the Solar Bodies.
Really, the first thing that happens when Chesed is placed into the universe, and their principles are placed as well of course, Geburah, Tiphereth, Netzach, Hod, Yesod, and Malkuth are all there, but they are not developed. So even though sephiroth are simply seed elements of what they need to become, the individual who is using transmutation, who is performing sexual alchemy, the first thing they achieve, the First Initiation of Major Mysteries is a connection. It's a connection. So you're working in Malkuth, of course, but through sexual magic, a link occurs between Chesed and Geburah. Before that, of course, there's a link there. There's a relationship there, obviously, but through initiation conscious link is occurs there. So that is how a Monad becomes what's called a Master Monad. Not a Master on Earth, but in Heaven of the first degree, and that is when that Light and that soul are finally united in a first sense. That's why we talk about, or Blavatsky says that Atman, which is Chesed, is like a flame of prajna that is burning inside a bowl of alabaster and holding that flame. So through the First Initiation, the person who’s working is developing those archetypes. You have to first develop the very structure of your soul, which are Archetypes, and once your soul is developed in that sense, then more Archetypes can be freed. We'll go into that.
There are, as I said previously, an infinite number of Archetypes. But there are just a few that I want to mention, because we always are talking about them. The first being the Divine Mother. The Divine Mother is that very Ain Soph or abstract space at the root. The Divine Mother is that capacity of generating something, creative activity of space. We say that there's five fundamental aspects of the Divine Mother. In reality, the Divine Mother can manifest herself in an infinite number of aspects, but the left side of the Tree of Life is more related to the Divine Mother. Why is that? We say firstly the Divine Mother is the unmanifested Kundalini or Mother Prakriti, the Divine Mother Space.
Then, in the Logoic world, in the supernal triangle, the Divine Mother relates to Binah which is when the three primary forces polarize in a masculine sense, and the three primary forces also polarize in a feminine sense, and then they unite. The individual particular Divine Mother is that feminine aspect of those three primary forces.
Then we have the Divine Mother Death. Of course the Divine Mother Death can manifest itself in any sephirah, but most particularly we would say in Geburah, the terror of Love and Law. She is very active of course in the inferior worlds, in Hell. She is responsible for the activity which destroys the ego, either mechanically through Hell or through conscious works.
Then related to Yesod, the instinctive elemental female magi, and then finally related to Malkuth, we have the individual particular Divine Mother Nature. So their individual particular Divine Mother Nature gives us our instincts. When we say we need to develop a connection with our Divine Mother, we have to understand that the Divine Mother is something that manifests in various different levels. You could have an experience of her manifestation in the world of Binah for example, or a manifestation in the world of Geburah.
When we have an experience, a mystical experience, or a dream in the Astral body, what we see in front of us are symbols. Those symbols, of course, are the perception of Archetypes. Different ways that that Light is symbolizing itself. So when we try to interpret our dreams or try to comprehend an experience in the inner worlds, we need to look at it from an aspect of the Archetypes, that what is going on there is a representation of our own Being, of our own soul, of something we need to understand. What is presented to us is in the language of the Being, because the language of the Being are the different Archetypes, these different symbols. Sometimes we say that the twenty-two letters, looking at Kabbalah, those are twenty-two Archetypes. All the cards of tarot are Archetypes as well. The twenty-two letters are Archeytypes and the Runic letters are Archetypes. We know that even our letters, modern letters, are watered down archetypes as well. Every word that we create, every word that we speak, is something of a watered down Archetype. Every word that I say is a symbol. More profound symbols are symbols related to the language of gold or the symbolic language of the Being. The way the Being speaks is in that symbolic way. We speak with symbols, which is language, but our language is very pale, and very superficial. It takes a lot of words and is very subjective. Objective language is the language of the Being, those experiences which in a single experience can transmit or communicate something that could never be communicated with our very flimsy words. It's a very flimsy way of communicating. So when we as students get frustrated with those types of experience, when we want those experiences to just be explained to us in words, we are missing a comprehension there. If we were just get a bunch of words from our Being, that wouldn't convey the message that the Being is trying to convey to us. Obviously, the Being can speak and you can have a conversation as well, but the profound things we need to learn are symbolized in different ways. They reach us at a very deep level. The Being is a Verb, a Word itself.
So for example, I had an experience related to my Divine Mother which can help you understand. I was walking down a dock, so below me were waters, and I was approaching a woman who was on the dock. It was obvious to me that I was approaching an aspect of my own Divine Mother. She was decapitating and cleaning these small bodies, small children. It was very gruesome. To our intellect, this may sound profane and sacrilegious. However, we must understand the symbolic content here.
She had an apron on, and it was very bloody, but she was doing that with a tremendous peace on her face, tremendous love for what she was doing, even though it was a very dirty work. Of course, she was separating the blood and the guts from the bones very peacefully.
So what that was representing was the refuse of subjective values or aggregates and the bones, the bones being the Archetypes which are necessary, and liberating that energy contained in the blood. When you liberate the blood, you're liberating energy. So that was very profound, but I proceeded past her, and I continued walking down that dock, and those waters were becoming more pure, more crystalline, and at the end of that dock was a very, very immaculately beautiful lake, and on that lake were enormous swans swimming. Those swans came near me and allowed me to go to them. They were so large I was able to stand on them, and they took me into that lake. There was immense peace in that region.
So there we can see, very obviously, that was two separate aspects of the Divine Mother, one being related to the Divine Mother death and the other being related to Binah, the Holy Spirit. The swan, the great bird of white plumage, sometimes represented as a dove of white plumage, is related to the Holy Spirit, and those immaculately clean waters was related, obviously, to the upper waters of creation (Daath). So that experience, is something very profound, but nothing that is special to me, because that experience is what happens if you place this doctrine into activity. Something like that occurs, and it is natural. So every person has the capacity to have that experience. That is our right. Those symbols represented something to me which could never be communicated by words, and I hesitate even explaining it because I distort it, but I believe it's helpful, to help us understand that we can have those experiences in relationship to different parts of our Being. The Being is trying to show us.
It's very interesting, because I was meditating on my own Being, meditating, wanting to know what is my Being? What is my Being? I had that experience, but when I remembered it, I was still frustrated. I kept asking, “What is my Being? What is my Being?” Meanwhile, that was a representation of the Being. But I wasn't prepared to understand the Being like that, as being symbols. Even if the Being came down as a person, that person is just a symbol as well. A person is a symbol of that infinite point in space and the way that that fire and the light is transmitting in that moment. We have to meditate on an experience such as that. We will fall into error if we have an experience and understand that experience only intellectually.
So, when Samael Aun Weor writes that the Being is like an army of innocent children, we have to really reflect on that, because the Being could be any of those things. We could have, for example, an experience such as when I saw a garden, and in that garden were all sorts of people. They were all wearing lab coats. They were all physicians, and there were all sorts of cows there, and again, I was saying, “What is my Being? I want to know what my Being is,” but that was a representation of my Being, particularly related to the Holy Spirit because the Holy Spirit is a great physician but it wasn't just one. It was all of these physicians, and it wasn't just one cow. It was all of these cows, and it was very confusing to me, but after more meditation, I said, “Well, that was a representation of my Being”.
The other Archetype I just wanted to highlight is Lucifer. And when we talk about Lucifer, we also have to talk about Christ. We've had numerous lectures about Christos Lucifer. Again, in The Secret Doctrine of Anahuac, Samael Aun Weor writes, “Xolotl-Lucifer is not in any way a foreign personage separated from our psyche, but rather, Lucifer is certainly the shadow of our divine Being within our own particular inner depths.” So in the final synthesis, Christ and Lucifer are united. That's why we say Christos Lucifer. But when the Being is coming down as all these different parts, how is it that those parts are going to become Self-realized? We need Lucifer to give us the resistance. We need Lucifer to tempt us. This is why Samael Aun Weor writes, “Fire is temptation. Triumph over temptation is light.” So Lucifer, as we always say, is Luz or lux, light and fire, the ferry, the carrier of light and related to fire as well, related to temptation. And Lucifer is known throughout all of the temptations but most particularly, most importantly, related to sexual potency, related to sexual temptation because again, that's where our fire is. That is where we need to create the light. That is where we need to work in the forge of Vulcan. That is where we need to temper our metallic elements, purify our metals, purify the mercury, and saturate all of our inner Hod and Netzach and Tiphereth, which create the astral, mental, and causal bodies. We only have them as phantoms, as related to our ego. Even if we didn't have an ego, we would have something there that was an elemental, protoplasmic type of element, like a placeholder on an elemental level. We have to take those points and saturate them with our own inner light. We do that through sexual transmutation, but without the resistance, without the temptation, you can't have the Light. That's how you know good and evil.
What comes to my mind when I think about creating Light, I think of a lightbulb. The old-style lightbulbs with just the filament in it. We screw a lightbulb in and electricity goes through it, and electricity causes the light to appear, but atomically and electrically, something is happening for the light to appear. We can pass electricity through something but tt doesn’t mean light’s going to appear. Light is generated, photons are emitted from the filament, because there's a resistance for the electricity to move through it. The metal is there, the metal filament, that little piece of wire in the lightbulb. It's there. It's a metallic element. It's a good conductor of electricity because of the way a metal is atomically organized, so it passes electricity through it. And what's the electricity? Electrons. By the way, Samael Aun Weor says that Devi Kundalini lies, sleeping within the electrons. So the electricity passes through, so there's a flow of electrons, but even though it's a good conductor, the electrons don't just pass through completely freely. There's a resistance. It's not a perfect conductor. The atoms, they have a nucleus, and then they have the electrons around it. The way that the electrons always orbit, is they have different shells. It's quantized, so you’re either at a lower shell or you’re at a higher shell. There’s no in-between. You jump to a higher one or you go to a lower one, so when that electricity passes through, the atom gets energized and an electron jumps to the higher level for a moment, but because of the way that the forces all work, the atom only has a certain number of protons and there’s other properties, that the atom then takes that energy and spits out a photon and spits out heat as well. So that the energy level of the electron can pop back down to where it likes to be, and the result of the that energy level going back down is the photon emitting into space, and that's where we get the physical light.
Something very similar is happening when we go through a moment of temptation. We're getting charged with energy. Most particularly we can see this, of course, sexually. We get charged with sexual electricity, sexual being sexually aroused. We say that Lucifer is the energy; Lucifer is the capacity for us to become sexually aroused. Without Lucifer, we could not have sex, so Lucifer is necessary. But what do we do with that energy? Normally, we burn the filament, because if those atoms didn't have the capacity to push the energy level back down, the energy would just accumulate in the filament. It would burst. So it's taking that energy and going back down by transforming it into light, so in those moments of temptation, we have to transform that energy, and when we transform that energy in the right way, we're transmuting that energy. We're transforming that energy so that we release that light, and that light is that consciousness or that knowledge or the development of that Archetype that's going to be deposited in Geburah. So Lucifer is the one that tempts, and he tempts all the parts of the Being. So Lucifer is our best friend, but also our worst enemy. Lucifer and Christ, they cooperate in their antagonism. They antagonize each other in order to cooperate in the Self-realization of the Being in order to save the souls. So Lucifer will always tempt, because without temptation there's no light. Without a resistance, we can't build the Diamond Soul. The diamond is the same fundamental atoms of some carbon, but the carbon goes under heat, pressure, and intensity for a long time, and all of the atoms integrate in a crystalline pattern which forms a diamond. It's the same thing with the Being. The Being has all these parts, but it hasn't been crystallized into a diamond soul yet. It doesn't perfectly transmit the Light. The Diamond Soul perfectly transmits the light of the Spirit, the Light of the Being, and that perfect transmission, then Lucifer has nothing more to do in that respect, when the Diamond Soul is created.
Now, beyond these two, of course we could talk ad nauseum forever about different archetypes, and in every lecture we give we’re usually talking about one or more Archetypes. All the disciples, all the personages in all the religious texts, are different ways in which the soul is interacting, the Spirit is interacting, but I wanted to talk about the Old Testament patriarchs, principally Abraham, Isaac, and Jacob, because they represent archetypes which are Chesed, Geburah, and Tiphereth. Abraham is originally called Abram, and it says that he comes from the city of Ur. This is Kaballistic. It's coming from Aur, it's coming from the Light, so Abraham or Abram in this sense is coming down from the Light, coming down into Chesed, and all of these patriarchs have multiple wives. We have to understand that those multiples wives are also Archetypes. We are not trying to teach polygamy or anything like that. The multiple wives are two categories. One category or wives that are servants, sometimes called maid servants or concubines, and then there true wife, so to speak. It's repeated in different levels; Abraham and Sarah, Isaac and Rebecca, and Jacob and Rachel, which then Jacob has another wife called Leah, and he’s called Israel. Those different wives represent what is being created in the soul because there's a lot of mistakes that are being fulminated where there are offspring. That offspring is our mistakes. That offspring is related to nature, being a slave of nature, so I won't go into all those details, but if you read the stories or if you look at some of the lectures related to the Kabbalah of Genesis, you'll see how that's all related.
So as I said previously, if you have seeds in your hand, it's one thing for those seeds to be in your hand. It's another thing for those seeds to be in the earth, and it's another thing for those seeds in the earth to germinate. Three different things, right? All of them have to happen. So first, those seeds have to come from the Absolute, and they have to go down, and that's a process, and only when the Soul is developed can we really begin to work with all the Archetypes. Before that soul is developed, we’re working with the Archetypes to build the soul, but when the soul is developed, then we can work with all the archetypes. What does that mean? That means that the lineage of Abraham, Isaac, and Jacob, are these activities that are happening in lower, lower levels. So Abraham and Sarah first are called Abram and Sarai, and then when Abraham is ninety-nine years old, he receives the name Abraham, and Sarai becomes Sara, and they say that there's a child on the way which is Isaac. So he is ninety-nine, of course, then he becomes one hundred years old. As we know in the Old Testament, every one hundred years represents an Initiation of Major Mysteries. So that H that is added to his name is the Hei. Yod Hei Vau Hei which is the uterus, the divine womb. When you reach one hundred, you get that divine womb. You're creating something spiritual within yourself. Isaac is the outcome in that sense. So that's the first initiation of Major Mysteries, and then as Isaac and Rebecca, related to Geburah, again many things go on. Isaac and Rebecca have a child named Jacob; Jacob and Esau are then fighting. That's related to Tiphereth. So again, we're descending. These are all conscious works that are happening related to an initiate working in Malkuth. Of course there is activity in the superior world as well but the initiate has a physical body, going through the Initiations.
Not only is he developing the solar bodies through those Initiations, the Being is developing starting with Chesed and Geburah. To begin with the First Initiation of Major Mysteries, Chesed and Geburah connect of course. Then in the Second Initiation of Major Mysteries, Geburah and Tiphereth connect, and then Tiphereth and Netzach, and Hod and Yesod. You can see how a line has to be traced for all of these connections. It's not that there wasn't a connection there before, but it's becoming active. And at the same time, the initiate is achieving those initiations and creating the Solar bodies going up. The Being is getting a level of integration, going down, and the soul or the Human soul is building those bodies which are going up. This is happening simultaneously. This is why the Being needs us as much as we need the Being in this sense. If the Being doesn't work with us in the right way, doesn't motivate us in the right way, and we fail, then the Being, in accordance, also fails Its own work.
So that's why these three patriarchs are related to the Monad: Atman, Buddhi, Manas. Then Jacob, as we've spoken about in other lectures of course, fights a strong angel, and he defeats that angel. We say in synthesis that he does this through sexual transmutation. And then he becomes Israel, and the wife related to Israel is Leah, and Israel has twelve children, or we could say in synthesis, there are twelve tribes in Egypt because Jacob has four different wives. But those twelve tribes of Egypt are related to the Archetype of twelve, the twelve zodiacal sign, the twelve apostles of Jesus. It's the same twelve. The way that all of these infinite parts of the Being are organized. The one way is the twelve. So of course with Israel, there’s many children but there's Benjamin and Joseph, related to the astral body. Again there’s a development there. Joseph gets enslaved by the Egyptians, so then at this point, when Joseph gets enslaved by the Egyptians, and we start to talk about Moses. The individual who is working at the level of Moses is at the Fifth Initiation, so Moses is that will power related to Tiphereth. The human soul, fully developed. Now the human soul can take all the Israelites out of Egypt, which means all of the Archetypes out of the ego, in synthesis.
So in the New Testament, of course, we can kind of continue on, because the New Testament talks about the path of John, and John is the one who prepares the way for Jesus. Again, John is related with the human soul but Jesus is the Archetype that is very high up that is going to save the soul and the God. Samael Aun Weor says that Master Aberamentho came to save not only human beings, but Gods, because our soul has to be saved but our Monad, our Spirit, also has to go through a transformation as well, that needs Christ. It needs that Christic element. So Jesus, or the savior, or Yeshua, is an Archetype but very high. The ones who are directly working with that Archetype are the ones who are on the Direct Path, beyond the Fifth Initiation. We can say also, in the Pistis Sophia, Sophia of course is an archetype, and a very similar drama of Sophia descending from the Thirteenth Aeon, which is the Ain, and going down and mingling with the impure light, mistaking the pure light of the Absolute with an impure light, and the Archons oppressing Sophia, and Sophia has to go and do thirteen repentances, so Sophia is liberating the archetypes of every Aeon as she goes up.
So, just to give a sense of what it means, that army of innocent children, if you read the Pistis Sophia, you will find many, many different ways in which the Being is spoken about, where Jesus is talking about all these different powers and Gods relating to Sophia. All of those powers and Gods are all related to the Being, even the Archons, even the rulers, even the tyrant gods that are oppressing Sophia, are still related to the Being. That is something we have to comprehend; its difficult. In the Pistis Sophia, the Archetypes such as Yew, The good, Sophia of course, you have the Three Gates, the Three Amens, the Four Winds, the Five Leaders, the Five Helpers, the Five Impressions, the Six Aeons of Yabraoth, the Seven Amens, the Nine Guards of the Great Treasury, the Twelve Apostles, the Twelve Saviors, the Twelve Light Powers, the Twenty-Four Elders, the Twenty-Four Invisibles, the Forty-Nine Powers, the Forty-Nine Fires, all the Tyrant Gods, all the Rulers or Archons of the Aeons, Rulers of the Fate, Rulers of the Sphere, and the Guardians of the Aeons. That is all culminating into an army of innocent children.
So if you were to read the Pistis Sophia you might get confused, because it's talking about so many different things, so many different powers and archons. It's confusing. That's why if you are attempting to read that, you have to meditate and very slowly go through that book. The only one who is going to comprehend that is the one who is on the Direct Path. That’s the Direct Path teaching. We can read it and study it, and we should, but the one who is living it is the one who is on the Direct Path.
So in synthesis, it's our duty as the Human Soul to die within ourselves. It is our duty to become conscious of ourselves and to integrate all the different parts of our Being. There are Masters who have integrated some parts of their Being but not others. Samael Aun Weor states that it's very rare to find someone who has achieved total integration of all the different parts of their Being. There are Monads that achieve very high levels, a very well integration, but they remain limited by all of the infinite possibilities of existence, because they haven't perfectly integrated and Self-realized all the parts of the Being, they are unable to enter into the abstract absolute space, the Thirteenth Aeon, which is the Ain.
So do you have any questions?
Audience: The Divine Mother Death. Is this the same thing as Kali or Siva?
Speaker:It's a good question. So the Divine Mother Death is Kali, yes. So in other traditions, in Hinduism, we have a wife of all sorts of different gods. That’s the Divine Mother in many different ways, and Kali is definitely the Divine Mother Death. We, in our western point of view, will see a picture of Kali, again with a big bloody sword and a skirt of skulls, standing on top of someone, and think it's some kind of terrible picture, but we know the true essence of that is Kali decapitating the ego, liberating that blood, that essence, that energy so it can go up. Unfortunately, some people do worship Kali in a very negative way, so there is that type of worship. In any tradition, there's going to be worship of the ego. Kali is the Divine Mother Death.
Audience: The other question I have is: is resisting temptation necessarily the same thing as celibacy? Or overcoming temptation?
Speaker: We’ll say about celibacy that there are two types: there is the individual who is rejecting sex and the individual that is working to transform sex. Unfortunately, throughout history, religion has degenerated, and there is still a teaching about sex, but all that remains is that you must refrain, you must become celibate, but that teaching, unless there is something more behind it, is incomplete and will never work. There needs to be a doctrine of transmutation. You can refrain from sex as a physical act, but you must transmute. You must work with that energy. That energy, if it's not worked with, can actually harm you. It will harm you. It will become like a piece of fruit that is rotten. If you leave a piece of fruit on the table, eventually it rots. So we need to work with our own Tree of Life, our own golden apple so to speak. If we just completely refuse any sexual expression and we don't perform pranayamas, we don't do certain types of exercises that will transmute that sexual energy, that energy sits there stagnant and then it begins to become poisonous for us. Gurdjieff calls them Poisonioonoskirian vibrations. Poisonous vibrations, and they can cause us to really degenerate our mind, because our sex and our mind are always related. Chastity awakens our mind. Fornication, or an incipient or uninformed form of celibacy will actually degenerate our mind, and we can become a cynic, an expert type of skeptic. There's other ways it degenerates the mind as well. What we need to do is work with sexual energy in some way. Now, not everybody has an opportunity to work with a partner in marriage, but to work with sexual energy, like I said, there are ways to transform that energy as a single person. That's what's important, that we work with that energy. Even if we're just working with ourselves, again through pranayama, through mantras, through the Sacred Rites of Rejuvenation, through our Runic exercises, through certain devotional types of acts, that’s working with that energy, that creativity, so we're liberating it, and we're being very healthy. It's making us healthy. An individual who just refuses, and tries to shut sex down, try to turn it off, it's absurd. It doesn't make sense.
Audience: So is Tantra a remedy for that?
Speaker: Right, so Tantra, of course, is a huge topic, but when we talk about Tantra in the terms of sexuality, yes. Because tantra is the continuum of energy. That’s what that word means. Tantra means continuum. How do we work with the continuum? Sexuality is the root energy of our whole existence. We have emotional energy, intellectual energy, physical energy, but sex is where it really hits us most powerfully. So, yeah, Tantra, Tantrism, is the way through that. Absolutely. Any other questions?
Audience: What is the Monad?
Speaker: So I did say the word Monad very often in this lecture, so the Monad is a word that means unity. Monas, mono. In other words, Monad means a unity. The Monad on the Tree of Life is Chesed, Geburah, and Tiphereth or Atman-Buddhi-Manas in Hinduism. It would be more accurate to say that the Monad is expressed through those three, because the real root of that Monad is in the Ain Soph, but if we were to say that the Monad is Chesed, Geburah, Tiphereth, we'd be accurate. So any time I was talking about that triangle, or Atman-Buddhi-Manas, I was talking about the Monad. So we have the Monad, and then we have the Supra Monad which is related with the top triangle, and it's the same way as saying we have the Being and we have the Being of the Being. Or another way, there lots of terms, we have the Monad and the Glorian, which is related with the top triangle.
Audience: (inaudible) Why is it those three specifically?
Speaker: It’s those three specifically, because it's the first reflection of the three primary forces. Sometimes a way to think about this is that this upper triangle is actually inside Chesed, but we expand it. The first moment of the ray of the Ain Soph or coming out is undifferentiated, omnipresent light everywhere, because the three primary forces haven't been created yet. So you can think of a room where it's so bright, you can't see anything, because the light is everywhere, all at once. This is why in a lecture, Samael Aun Weor says that the three forces have to be created in order to take that light that is everywhere and point it into certain points to create something. So that's why we have these three primary forces creating. This first creation is this spiritual triangle basically (Chesed-Geburah-Tiphereth). So, just different unfoldments.
We have the supernal triangle which is the top one, representing the Cosmic Common forces. Those Cosmic Common Forces are necessary to create the rest of the Tree. The first thing it creates is Chesed, the Spirit. So that's the Spirit there, and the Spirit of course is going to manifest as a triangle. There’s three things, the Spirit, Spiritual Soul, and the Human Soul. Then we get a third triple light power, as Pistis Sophia calls it, there are three light powers. The third triple light power, which is Netzach, Hod, and Yesod, which is another reflection of that three, and that third triangle in Tiphereth is the soul. So you have the Christ in the top triangle, the Spirit as the middle triangle. The soul starts in that middle triangle as well, but then the soul is related to the third triangle especially.
Audience: So if Lucifer is a reflection of the Being, does that mean that Lucifer is also a multiplicity?
Speaker: That's an excellent question. If Lucifer is a reflection of the Being, then Lucifer must be reflecting in that multiplicity. Yes. We have the ego, right? So, it's interesting, we talk about multiplicity, many different parts. Let’s think about the Doctrine of many “I’s”, many egos. Why is that we are multiplicity of many egos? The seed of every ego is that archetype, so we have a false light around it as a false creation, so the multiplicity in Lucifer is that ego. There's also a type of false light that can be occurring that is not related to the ego, related to higher parts of the Being that are not completely integrated, but they still antagonize other parts of the Being, that are still not totally objective yet, so the ego is one level of us being trapped and in bondage, but then we get rid of the ego, there are other works related to higher levels that are trying to purify that light.
Audience: Back to the Monad for just one moment, two questions. Do we have in our own Being more than one Monad? And the other question is as one Monad, does that determine our individuality throughout each lifetime?
Speaker : The monad only has one Human Soul. However, there's also another type of terminology where we can say we're composed of billions of Monads, which people get confused about as well, but those billions of Monads are actually the archetypes themselves. What we can say is we have one Human Soul which usually relates to one physical body. Our unique individuality is our Being, is our Chesed or Atman, or we can go all the way to the Ain Soph and say that's our unique individual being. That's our individuality. But our true individuality, our true Being, is in multiplicity, is a cosmic unity with all other Beings. So there are different ways the mind can get very confused about this. We have our Being as an individuality in Chesed, and we have our Being as a multiplicity within all the other individualities within the supernal triangle, this top triangle. So the person who meditates can elevate their consciousness to this triangle (Kether, Chokmah, Binah), because this triangle represents all the common forces, you can then enter into the experiences of another Monad. So Samael Aun Weor writes about experiencing himself. I can't remember if it was John the Baptist or Jesus, but he was able to meditate, because you elevate yourself to that level, that level is connected to everything where all is one, and then you can descend into the lived experiences of the past of another Being. So we have our individual Being, we have our cosmic Universal Being, and then we have our non-being which is in the Absolute. Samael Aun Weor writes that our true Being is a non-Being. This is the difference between the Atman and the non-Atman. In the last synthesis, it is not a Beingness, it’s a non-Beingness which is our real Being, something we can only understand in meditation of Abstract Space. So there are different levels, if that makes sense.
Audience: Is it only a Bodhisattva that can reach those heights?
Speaker: No. Anybody who practices meditation can reach any level of the Tree of Life. They need to become proficient in meditation. Now, it's one thing to go there as a simple elemental consciousness which would be probably most of our cases. We could elevate ourselves to that level, and we'd be like a fly buzzing around the lightbulb or something like that. Now a Bodhisattva might have their center of gravity there, and they are fully developed there. They have full capacities there, but in meditation anybody can reach these levels. It's just that our center of gravity changes and goes higher and higher as we develop. So somebody who is an elevated Bodhisattva has to concentrate in order to be down here physically, whereas we have to concentrate to go up. They have total free will, so the concentration is not that difficult, but certainly, that is what they have to do.