Let us explain from the Kabbalistic/Gnostic point of view who or what the Son of God is.
First, let us observe that the pentagram has written in its right arm יהוה, a Hebrew name of great priestly power that has four letters, and is referred to in Greek as Tetragrammaton, which literally means “four-lettered word.”
This is related to the mantra העליון מעליון יהוה Helion Melion Tetragrammaton.
In Esoteric Medicine and Practical Magic, Master Samael Aun Weor wrote the following:
“When you trace around yourself a magic circle, whether it is with your sword, with your willpower and imagination united in vibrating harmony, or with both at the same time, you must pronounce the following mantras:
Helion Melion Tetragrammaton העליון מעליון יהוה
“The magician defends himself against attacks from the demons with the magic circle and the esoteric pentagram.”
Thus, in order to protect our bodies whenever we are doing any practice in that particular place that we use for meditation, or when we are going to perform an astral projection, or simply when we go to rest.
Today we are going to explain the meaning of the mantra Helion Melion Tetragrammaton.
This mantra is related to יהוה, the Tetragrammaton, which as we see is in the left side of העליון מעליון Helion Melion.
The Hebrew letters יהוה Yod Hei Vav Hei are the four letters that form the sacred name usually translated as Jehovah. Yet. in Gnostic/kabbalistic terms we pronounce יהוה as Yod-Havah.
In Hebrew the word העליו Helion means “the highest,” and מעליון Melion means “upon the highest.” So when we say Helion Melion we are saying, “the highest upon the highest,” which is יהוה Yod-Hei-Vav-Hei, Yod-Havah, the Tetragrammaton.
“If you see the oppression of the poor, and violent perverting of justice and righteousness in a government, marvel not at the matter: for the highness is watched by another highness; and there are yet (4) highness ones watching over them.” - Ecclesiastes 5: 8
Only by studying Kabbalah / the Tree of Life can we discover what “the highest upon the highest” truly is.
The pentagram symbolizes the Christ, the self-realized being, or the Christ made human being. In Aramaic זְעֵיר אַנפִּין Zeir Anpin means “Lesser Countenance / Small Face,” called Microprosopus in Kabbalah, which is the Son of God represented in the pentagram. So, the pentagram is a symbol for the Son of God. In order to understand what the Greek words Pentagram and Tetragram mean, we have to go into the Tree of Life. Likewise, in order to comprehend this Helion Melion Tetragrammaton. So, by studying the Tree of Life is how we understand better what we are explaining here.
In Greek, the Solar Logos, the Ain Soph Aur, is named Christ. Yet, in ancient Egypt, when the initiates addressed Christ, the Ain Soph Aur, they addressed him as RA (Re).
When in ancient Egypt they addressed the three aspects of the first triangle of the Tree of Life, namely, Kether, Chokmah, Binah, the three of them together were called Osiris.
In order to address these four parts together — the Ain Soph Aur or RA plus the three primary forces or the three Sephiroth of the first triangle of the Tree of Life — the ancients of Egypt addressed them as Osiris-Ra. In Greek they called them the Tetragrammaton. Osiris-Ra is precisely the great name that we find in the Book of the Dead. Thus, Osiris-Ra as יהוה refers to Kether, Chokmah, Binah and the Ain Soph Aur as one.
Let us read a quotation about Osiris-Ra in order to understand what we are talking about. This quotation is taken from the Egyptian Book of the Dead. It states,
“Thou art Osiris [a Black God], the Great Chief, the first among thy brethren, the Prince of the Company of the Elohim, the establisher of Right and Truth throughout the World, [Christ] the Son [of Ra] who was set on the great throne of his father Keb. Thou art the beloved of thy mother Nuit [Miriam], the mighty one [El] of valor, who overthrew the Sebau-fiend. Thou didst stand up and smite thine enemy, and set thy fear in thine adversary. Thou dost bring the boundaries of the mountains. Thy heart is fixed, thy legs are set firm. Thou art the heir of Keb and of the sovereignty of the Two Lands (upper and lower Egypt). He (Keb, Geb or Gob) hath seen his splendors, he hath decreed for him the guidance of the world by thy hand as long as times endure. Thou hast made this earth with thy hand, and the waters, and the winds, and the vegetation, and all the cattle, and all the feathered fowl, and all the fish, and all the creeping things, and all the wild animals thereof. The desert is the lawful possession of the son of Nuit. The Two Lands (upper and lower Egypt) are content to crown thee upon the throne of thy father, like Ra [the Ain Soph Aur].” - Egyptian Book of the Dead
This beautiful quotation from the “Book of the Dead” explains very cryptically who Christ is. Remember that in Greek the Solar Logos is named Christ, while in ancient Egypt the Logos was named Osiris-Ra.
In the Book of Psalms we read:
“Elohim [אלהים gods and goddesses] stand in the congregation of El [all the generations of our Inner God-Brahma-Abraham]: thus, among the Elohim [אלהים gods and goddesses] he [our Innermost] judges. Till when will you judge perversely? And lift up the face of [your Ego] the wicked? Selah. Defend the poor and fatherless: do justice to [the consciousness of] the afflicted and needy. Deliver the poor and needy [archetypes]: rid them out of the hand of [your Ego] the wicked. They [the wicked egos] know not, neither will they understand; they walk on in darkness: all the foundations [Yesod-sex] of the earth are out of course. I have said, You are Elohim; and all of you are children of [Ra] Elion עליון [the Highest]. But as Adam you shall die, and fall like [Tiphereth] one of the princes. Kuma [arise] Elohim, judge the earth [Malkuth]: for you [El אל Chesed] shall inherit all - הגוים Ha-Goyim (the archetypes) - the nations.” – Psalm 82
When we read Psalm 82, which is very profound, if we do not know Kabbalah we cannot understand the meaning of it.
To begin, let us understand that the word אלהים Elohim means gods and goddesses. In other lectures, we explain other Kabbalistic meanings of the word אלהים Elohim, and we need to study them in order to comprehend even better. Thus, when we read that אלהים Elohim, or the gods and goddesses, stand in the congregation of El אל, likewise we have to refer to the Tree of Life.
Let us understand that in the Tree of Life, in Olam Atziluth, עולם אצילות, the world of archetypes, El אל is a sacred name of God in relation to the Sephirah Chesed, which means “mercy,” and this is something very important to understand. When we are addressing Chesed, we are addressing our own particular individual spirit, our Innermost, named Atman in Sanskrit. So, understand that in Hebrew El אל means God; thus, when we read that אלהים Elohim stands in the congregation of El אל, the Psalm 82 is stating that my El אל, your El אל or innermost, the El אל or the innermost of each one of us, that is, all the El אל of people together, are אלהים Elohim. But behold and understand that in order for the El אל of any one of us to stand in the congregation as אלהים Elohim, our particular El אל has to achieve the realization of his Self, because our Monad, our own spirit, our own Chesed should and must be among the אלהים Elohim, the self-realized masters. Therefore, we have to understand that when a master gives a judgment it always agrees with the rest of the masters, or as the Psalm states: “thus, among the Elohim [אלהים gods and goddesses] he [El אל, our Innermost] judges.”
In order for us to understand from a Gnostic point of view, since we are disciples of Samael Aun Weor, we have to state that Samael Aun Weor is an El אל [self-realized master] that stands in the congregation of Elohim [אלהים gods and goddesses]. The symbol of Samael is the pentagram, and as it he stands along with other El אל in order to organize the White Lodge. Samael in the sephirah Geburah is responsible for this root race.
The book of Revelation states:
“And I saw heaven (of Geburah) opened, and behold a white horse; and he (the El אל) that sat upon him was called Faithful and True, and in righteousness he does judge and make war. His eyes were as a flame of fire, and on his head were many crowns (Kethers); and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.” - Revelation 19: 11-14
In Olam Atziluth, עולם אצילות, the world of archetypes, in Hod below Geburah, all of the armies that are in heaven together are named אלהים צבאות Elohim Tzabaoth. צבאות Tzabaoth means “armies” and אלהים Elohim is the plural form of אל El and אלה Elah, which means “goddess.” So we have to understand that the Master Samael Aun Weor is not alone; he along with many masters or Elohim [אלהים gods and goddesses] are organizing this worldwide movement; yes, there are many masters in the internal planes that are helping Samael in his mission. When we investigate the Elohim, we find that they are related to all the masters of the universe. So when we say Elohim we are addressing any god from any pantheon, from any religion of the world, from this planet or any planet in the universe. This is how we have to understand the word Elohim. By understanding the word Elohim we enter into the mystery of Christ, which is not a person, but the multiplicity of the unity.
Revelation 19: 11 states, “and in righteousness he does judge and make war,” and Psalm 82: 1 states, “thus, among the Elohim he judges,” meaning that any judgment that Samael or any god will perform is not alone; there are always other gods giving their vote for the judgment that they are doing. It is not like people think that if a master is in charge of giving a doctrine he is by himself. A master is never by himself; behind him is always אלהים צבאות Elohim Tzabaoth, the White Lodge. So, if we take all the masters of the White Lodge together and form a name with it we will say אלהים צבאות Elohim Tzabaoth, and that would be kabbalistically understandable.
It is written, “I have said, You are Elohim,” because if we have El within, whether you are a man or a woman, together all of those El and Elah inside form Elohim. So, “I have said, You are Elohim; and all of you are children of Elion,” behold this is the point here.
Who is עליון Elion? Elion is related to “the highest.” It is written with Ayin, Lamed, Yod, Vav, and final Nun. Who is עליון Elion? In order to comprehend who עליון Elion is, we have written Helion Melion Tetragrammaton, העליון מעליון יהוה, which means “the highest upon the highest Yod-Hei-Vav-Hei.” Only by studying the Tree of Life is how we understand that עליון Elion is אלהים צבאות Elohim Tzabaoth in Hod, the astral plane; and מעליון Melion is אלהים גבור Elohim Gibor in Geburah, the plane of the consciousness; and יהוה is יהוה אלהים Yod-Havah Elohim in Binah, the plane of the Holy Spirit; they all are אלהים Elohim inside and outside of us. Thus, יהוה אלהים Yod-Havah Elohim in Binah is above אלהים גבור Elohim Gibor in Geburah, which is above אלהים צבאות Elohim Tzabaoth in Hod. We are in Malkuth-Yesod.
Let us study now יהשוה Yeshuah in the Tree of Life. We find that kabbalistically Yeshuah is the Pentagrammaton, in other words, Jesus or Yeshuah is written with five letters, namely, the יהוה the tetragrammaton plus the letter ש Shin in the middle. So, in Hebrew and kabbalistically Jesus is written יהשוה Yeshuah. In Hebrew is יהשוה Yeshuah and in English is Jesus; this is the right Kabbalistic manner how the name Jesus is written. This means that Jesus himself came to this planet in order to represent the Pentagrammaton. When we name יהוה Yod-Hei-Vav-Hei, the tetragrammaton, in Greek we are stating a word that has four letters. But when in Greek we say pentagram we are uttering a word that means penta [five] gramma [letter], it is also the pentalpha or five alphas, the five pointed star, the pentacle, Latin pentaculum or pentacolo, anything with five limbs.
So, the pentagram that is usually shown as a star is precisely Yeshuah in Hebrew יהשוה Yod-Hei-Shin-Vav-Hei. Even Jesus is a name made of five Latin letters.
In Kabbalah, the letter ש Shin is the symbol of fire. The divine fire has three wicks as the letter ש Shin has three wicks, which represent the trinity. That trinity is Kether, Chokmah, Binah, Father, Son and Holy Spirit, the First Logos, the Second Logos and the Third Logos.
When by the sexual power and grace of the Third Logos, the Holy Spirit, the Second Logos incarnates in a true human being who is prepared, the Second Logos unites the human soul, and this is how the Logos is made flesh, and that human being becomes a Beni Elohim, a son of God.
“But as many as received him (the Logos), to them gave he power to become the sons of God, even to them that are entrusted with his name.” - John 1:12
The true human being is represented in the second triangle of the Tree of Life by Chesed, Geburah, and Tiphereth. They form the Monad.
When we address the Monad, we address three sephiroth:
“And the Word (Logos) was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. John (the human soul) bare witness of him, and cried, saying, This was he of whom I spake, He that comes after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ.” - John 1: 14-17
In Kabbalah, in the Zohar, it is stated that the letter Shin also represents Chesed, Geburah, and Tiphereth [the Monad]. We will say that inside of us we have the letter Shin. But we have to understand, as master Samael explains, that the Monad is a spark of light or, if you will, a spark of fire emanated from the Elohim, which is represented by the letter Shin in the first triangle.
Moreover, Elohim as a trinity is also represented by the letter Aleph. Since, by means of the letter Aleph, the breath, the air, the letter Shin below relates to the letter Shin above or the fire below relates to the fire above, this is why fire, Aesh in Hebrew, spells אש. Thus, this is how we kabbalistically understand what the letter Shin within the word Yeshuah means. Christians believe that the Pentagrammaton or sacred name יהשוה Yeshuah or Jesus is above all names, because as David stated:
“I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou has magnified thy word (the Logos) above all thy name.” - Psalm 138: 2
And the Apostle Paul wrote:
“Therefore God exalted him to the highest place and gave him the name (יהשוה Yeshuah) that is above every name.” - Philippians 2: 9
Indeed, Jesus, kabbalistically is יהשוה Yeshuah, which in Hebrew is יהשוע Jah-Oshua, a sacred name, but fanatical religious ignoramuses only attribute that name to the master Aberamentho who came 2000 years ago. Comprehend that in Hebrew יהשוע Yeshuah means יה Jah is - ישוע Oshua - salvation, thus it does not point to the personality of Jesus who came 2000 years ago, but to Chokmah, or Wisdom, an active and passive potency called יה Jah or יהוה Yod-Havah, which is INRI, the Christ, - משוע Moshia - the Savior, which is fire, represented in the letter ש Shin, and to Helion Melion Tetragrammaton, that is יהוה the highest upon the highest.
Likewise, if we want to investigate who is this highest fire, we know it is written:
“For יהוה thy Elohim is a consuming (אש Aesh) fire, even a fervent (El אל) God.” - Deuteronomy 4: 24
God is fire, and this is why we discover that God as fire is worshipped in all religions. The particularity of any religion of any altar in any religion is when you go and want to make a ritual or festivity within that temple you light a candle, because Elohim is fire, is lightning in the darkness of the abyss, and his word or Logos is the thunder by which his attributes become known as light in our spinal column, his throne.
When we light the creative fire of Jehovah Elohim, we have light. This is why it is written:
“And Elohim said, Let there be light: and there was light.”
Light is the first word in Hebrew that was created by the Elohim, because Elohim is fire. Light is spelled Aleph, Vav, Resh, אור Aur, pronounced “Or.”
“And there was (אור Aur) light,” precisely because it emanated from the Ain Soph Aur, which is the unapproachable and incomprehensible Light or primordial essence before all created things in the universe. The abstract and eternal nature and condition of the Ain Soph Aur is incomprehensible for our intellect, yet it is the object of our studies; the Ain Soph Aur is the limitless light of Barbelo.
“The great emanations of Barbelo, the abode of the Light, can never be comprehended by the intellectual light. The Uncreated Light is distinct from the intellect, as water is from oil.” - The Gnostic Bible: The Pistis Sophia Unveiled by Samael Aun Weor
Light is the mystery of mysteries; light took form as Kether, the ancient of days, who in Genesis creates by means of his own light; that light is represented as יהוה his holy name, which embraces the totality of the Sephiroth.
Kether is the first Sephirah that we find in the Tree of Life, which is the highest; and the Ain Soph Aur is exactly above, the highest.
The Ain Soph Aur is what is called in Kabbalah the limitless light, the solar absolute, where we find the source of the ray of Okidanokh that is translated as the eternal breath profoundly unknowable to itself or profoundly incognito to itself. This means that the infinite possibilities of the creative powers of Aur or light of the “Ain Soph Aur” are limitless.
In order to create, the light divides into three aspects. Those three aspects are what we study in the first triangle: Kether, Chokmah, Binah. Kether is called “the crown,” which is the eternal becoming of the ray of the Okidanokh, the eternal becoming of the light. When we experience Kether we find that Kether is an eternally becoming light that becomes the universe, and that Universe is Chokmah. Chokmah is called the Son, the Christ, the Logos. And that Logos unfolds itself into another element, another sephirah, called Binah. The three of them form the holy trinity: Kether, Chokmah, and Binah or Father, Son, and Holy Spirit, Brahma, Vishnu, Shiva.
So, if we count the source of light, the very light essence from where these three primary forces emerge and which together form the letter Shin, we then find that they emerge from the Ain Soph Aur. By uniting those four lights — the three and the highest — we find Yod-Hei-Vav-Hei. This is why we always state when addressing the holy name of God that the fourth letter, which is the letter Hei, relates to unknowable divine, the Ain Soph, and in this case the Ain Soph Aur. So when we said, “the highest,” “the utmost,” “the uppermost,” that is of course the Ain Soph Aur. In that Ain Soph Aur is where we find the unknown universe of Christ.
Remember that when the Cosmic Christ, as light, was talking through the lips of master Jesus of Nazareth he said:
“I am the light of the world: whosoever follows me shall not walk in darkness, but shall have the light of life.” - John 8: 12
If we want to know where we find Christ as light of the world, comprehend that such light is the light of the Sun, yet that light emerges from a higher spiritual light. That higher spiritual light is the Ain Soph Aur called the solar absolute, which is represented by the letter Hei, which is the uterus of the universe from where Kether, Chokmah, Binah emerged. And the light of life is the Kundalini of whosoever walks with the sun in Tiphereth, symbol of the Cosmic Christ, following the Almighty Living God - שדי אל חי Shaddai-El-Chai, who is the essence of Christ as Love in Yesod / sex.
“And I heard a voice out of the altar say, Even so, (יהוה אל שדי Tetragrammaton-El-Shaddai), Lord God Almighty, true and righteous are thy judgments.” - Revelation 16: 7
When we address Christ, or when we want to experience what Christ is, we go into Olam Atziluth, עולם אצילות, the world of the garments of splendor or archetypes. In Atziluth we see Kether, the first emanation of the Absolute-Christ-Light in the universe. Kether is between the known universe and the unknowable divine. Kether is an eternal becoming light, a light that emerges from the unknown into the known. When the becoming light of Kether permeates the universe it becomes Chokmah, the Son; and when that light fecundates the Akash, the chaotic matter it becomes Binah, the light of life. So, the light of Kether, Chokmah and Binah in unity form the highest trinity in the universe. Thus, that light in the universe is what we call Helion, the highest. And Melion is the light upon the highest, it is the light of the Absolute Abstract Space, the Ain Soph Aur, the Cosmic Christ. So when we say Helion Melion we are addressing the highest upon the highest, which is Ain Soph, because Melion means “upon the highest.” In other words, the Ain Soph Aur is the light of the Solar Absolute which is an unknowable light of the Absolute which is upon the light of the universe. That is Helion Melion.
Now, when in Greek we pronounce Tetragrammaton, we are naming four words or Logos in one word. Tetragrammaton addresses יהוה the sacred name of God, namely, Yod (Kether, the first Logos), Hei (Chokmah, the second Logos), Vav (Binah, the third Logos), and Hei (the Ain Soph Aur prime emanation or Theomertmalogos).
Helion Melion Tetragrammaton is a powerful mantra, which brings the light from the sacred name of God. Yet, the point here regarding the word Yeshuah is that when that powerful light of יהוה, the tetragrammaton, enters into the second triangle of the Tree of Life, symbolized by the letter Shin, that light makes of the letter Shin or true human being, namely, Chesed, Geburah, and Tiphereth, an incarnated יהשוה Yeshuah, that is, when that Shin incarnates into Malkuth, the human body. Thus, that light within a human being becomes Jesus Christ, as so happened to the master Jesus of Nazareth, whose Shin incarnated the tetragrammaton and as thus descended on his physicality, Malkuth as fire. This is why he is named יהשוה Yeshuah or Jesus because his mission was to represent and teach that universal Christic cosmic process as described in the gospel of John:
“In the beginning was the (first) Logos, and the (second) Logos was with Elohim, and the (third) Logos was Elohim. The same was (Bareshith Bera Elohim) in the beginning with Elohim. All things (דברים debarim) were made by him (Yod-Havah Elohim יהוה אלהים); and without him (יהוה אלהים) was not any thing made that was made. In him (Yod-Havah Elohim Binah) was life (Chaiah); and the life was the light of men (אישים Yishim). And the light (of יהוה the Tetragrammaton) shines in darkness; and the darkness (upon the face of the abyss) comprehended it not. There was a man (איש Yish, אש Esh Fire; Chesed, Geburah, and Tiphereth represented in the letter ש Shin) sent from Elohim (in Daath), whose name was John (Jesus, Moses, Mohammad, Krishna, Siddhartha Gautama, etc.). The same (איש Yish, אש Esh, ש Shin, Fire) came (as Lucifer, light-bearer) for a witness, to bear witness of the Light, that all (אישים Yishim) men through him might believe. He was not that Light, but was sent (as Lucifer, light-bearer) to bear witness of that Light. That (יהוה Tetragrammaton) was the true Light, which enlighten every man (איש Yish or ש Shin) that (as יהשוה Yeshuah) comes into the world. He (as יהשוה Yeshuah) was in the world, and the world was made by him, and the world knew him not. He (as יהשוה Yeshuah) came unto his own, and his own received him not.” - John 1: 1- 11
Christus-Lucifer, the bearer of the light, the bearer of Christ, said through the lips of the master יהשוה Yeshuah, Jesus:
“I am the way, the truth, and the life: no man comes unto the Father, but by me.” - John 14: 6
This is a very profound kabbalistic statement. Ignoramuses misunderstand this alchemical statement and think that in order to go to the Father, our inner particular Father, we have to believe in the personality of Jesus of Nazareth. So, therefore, they missed this main alchemical point of Jesus.
When Jesus said I am, he was not addressing his personality, but the light he was bearing, the Christic light said: “I am the way, the truth, and the life;” in other words, I am, אהיה Eheieh, the light of the tetragrammaton, is the way, the truth and the life.
In Kabbalah we say the light of Kether is an eternal becoming. So, Kether was talking through him.
If we translate John 14: 6 perfectly into English we would say, “I am is the way, I am is the truth and I am is the life. No man comes unto the Universal Cosmic Common Father, the Absolute but through I am,” who is Kether, the prime emanation energy or force of the Solar Christ, the Ain Soph Aur, in the universe.
None of us can realize the Self if we do not know what ש Shin the fire is. Thus, when an initiate, an alchemist, understands that in the sexual fire is life and the life is the light of men, he then transmutes the fire and incarnates the light of יהוה the Tetragrammaton from Chokmah and becomes a יהשוה Yeshuah.
In The Pistis Sophia, a book dictated by the Master Aberamentho to his disciples, he states that there are twelve main saviors: twelve. In Kabbalah, we understand that those twelve saviors relate to the twelve Aeons, the twelve Sephiroth of the Tree of Life. People think that there is only one savior, but ignore that all of the twelve form that unique light which we call Elohim. When reading Psalm 82 we understand it better:
“Elohim stands in the congregation of El: thus, among the Elohim, he judges. I have said, You are Elohim; and all of you are children of Elion (the Highest, the Ain Soph Aur).”
The Psalm 82: 7 continues:
“But you shall die like Adam.” Because, “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.” - Genesis 3: 19
Literally it says, “But you shall die like men” because in order to become one with the light of the highest we must pass through the process of eliminating all of our defects.
Each of the different religions of the world were founded by a particular master who is one with Helion. Master Jesus said:
“My doctrine is not mine, but his (Helion) that sent me.” - John 7:16
And Master Samael Aun Weor stated:
“Gnostic brothers and sisters of the Earth! Let it be known that I am Samael Aun Weor. I am your Avatar, and I am your Maitreya Buddha. I have descended from the superior worlds to assist you. I am with you.
“I am inside this body in order to help this humanity. Yet, in the name of the truth, I tell you that I am the Archangel Samael! If the ignoramuses want to laugh at what I am stating or if they do not accept this fact, it does not matter. That is not my problem! I am only interested in asserting what I am when they ask me. My only objective is to teach the doctrine of the Father, of my Father who is inside of me!”
Indeed Samael is one of the children of Helion, the highest, the Christ. So, we find that each of the founders of all religions were one of those messengers of Helion, one with the same source. Thus, little by little we are going to comprehend, in order to understand better, who the Son of God is.
בר אשות ברא אלהים את השמים ואת הארץ
Bar Ashoth Bara Elohim At HaShamayim Ve'At Ha'Aretz
“In the beginning Elohim created the heavens and the earth.”
The first word of the bible, Barasheeth, hides many meanings. We are going to unveil one of the hidden meanings in order for us to understand what Olam Briah, עולם בריאה the world of Briah is.
When we study Kabbalah we always state that there are four manifested worlds according to the Tree of Life. The first one is Olam Atziluth, עולם אצילות, the world of archetypes, which we were exposing by explaining Helion Melion Tetragrammaton, which means, the highest light upon the highest light Yod-Hei-Vav-Hei or the holy trinity plus the Ain Soph Aur. Now through Barasheeth we will explain the beginning of creation; through Barasheeth we enter into the second world, which is called Briah (creation).
The first two words in the Bible are בראשית ברא Barasheeth Bara. The word Bara ברא also reads בריאה Briah and means “to create.” Bara ברא is hidden in בראשית Barasheeth and is repeated as the second word בראשית ברא Barasheeth Bara - at the beginning of - ברא Bara or בריאה Briah - creation.
These two words at the beginning of the bible give an account of the beginning in Olam Briah, עולם בריאה the world of Briah. However, in order to understand the world of Bara, Briah, creation, we have to understand first the world of Atziluth or archetypes which we already exposed. We stated that the light of Christ in Atziluth and beyond is the very origin of בריאה Briah, the second world, Olam Briah, עולם בריאה, the world of creation.
Now, behold another anagram in בראשית Barasheeth; we find that the first and second letters ב Beth and ר Reish of the word בראשית Barasheeth spell Bar in Aramaic, which means Son. And by stretching the letter י Yod downwardly of the word אשית Ashith, we draw a letter ו Vav, and thus we form the word אשות ashoth, which means matrimony.
So, behold here another meaning of בראשית ברא אלהים את השמים ואת הארץ - Barasheeth Bara Elohim At Ha'Shamayim Ve'At Ha'aretz. It also means: בר אשות Barashoth - the Son of Matrimony; ברא אלהים Bara Elohim - created Elohim; את השמים At Ha'Shamayim - the heavens (Uranos); ואת הארץ Ve'At Ha'aretz - and the earth (Gaea).
But who is this Son? בר Bar is the son of God and reminds us of the Rune Bar:
“Christ, the Solar Logos, is something more profound. In the Aramaic language, Christ is Bar-Ham, the Son of Man.
“Certainly, the Christos or the cosmic and triumphant Chrestos, is not Jesus, though He was incarnated within him. He was neither the Buddha, but He flourished in his fertile lips made Word. He was not Moses, but He shone in his face, there on mount Nebo. He was not Hermes, but He lived reincorporated within him. The Lord Chrestos is without individuality.
“Whosoever knows, the Word gives power to. No one has uttered It, no one will utter It, except the one who has the Word (the Logos) incarnated. - Samael Aun Weor
בר אשות ברא אלהים Bar Ashoth Bara Elohim, the Son of Matrimony created Elohim
It is because בר Bar is the highest, it is באור B’Aur, the source of light, the Solar Absolute, the Ain Soph Aur, which is precisely בר א’אלהים Bar Aelohim, the Son of Aelohim, the solar light in heaven and earth.
Kabbalistically, the word אלהים Elohim addresses the first triangle of the Tree of Life. The word אל El points at Kether. The word אלה Eleh points at חכמה Chokmah. Eleh אלה means these, which is plural because the will of Chokmah expresses the multiplicity of אל El, the unity. And the final syllable of אלהים Elohim, is ים Yam which means Sea; ים is also use to indicate masculine plural, ים Yom relates to Binah, the Holy Spirit, the third sephirah of the first triangle. So, the word אלהים Elohim embraces the Holy Trinity. So when we read, “The Son of Matrimony created Elohim,” we are stating that אלהים Elohim, the three primary forces of the Holy Trinity came into ברא Bara, creation, thanks to בר אשות Bar Ashoth the Son of Matrimony.
But, what does the word Ashoth, matrimony, address? In order to be in matrimony two people are needed, one woman and one man, because otherwise if there is not a man and a woman Bara, creation, cannot occur.
Yes, in order for human creation to occur, in order for Briah to humanly manifest, one sperm and one ovum are needed united within the woman by means of the activity of Aesh, fire. Ashoth also addresses the male-female genital fires of Malkuth, which is a feminine sephirah. This is why Ashoth ends Oth (Vav, Tav), a feminine plural ending. From this kabbalistic point of view, matrimony was instituted by Bar, the Son, which is Christ. Understand, in order for the light of Christ, to rise within the spine of man and woman, they need to be united in holy matrimony. But, what makes a matrimony holy? Does the ceremony in any religious temple does it? No! Religious ceremony does not make it holy. It is written.
“Marriage is honorable in all, and the bed undefiled: but (πόρνος pornos) fornicators and adulterers God will judge.” - Hebrew 13: 4
Thus, what makes a matrimony honorable is when in the sexual act husband and wife do not fornicate, that is, they do not defile their sexual creative fire through the orgasm during the sexual act, this can be achieved with the knowledge and secrets of sexual alchemy. This is how בר Bar, the Son, the light of Christ develops within the spine of the human being and say ( ashythאשית) “I shall set your animal fires as footstool” for you in Malkuth. As it is written:
Yod-Havah יהוה (Chokmah, בר Bar, the Son) said unto Adonai (Malkuth), Sit at my right hand, till (אשית) I-shall-set thine enemies as footstool of thy feet. - Psalm 110: 1
Comprehend, in Gnostic Kabbalah Ra is the Ain Soph Aur, the light of the Solar Absolute, which our physical body attracts and coagulates, in Yesod / sex. Our genitalia is Yesod; our sexual organs carry the substance power of the solar absolute. But in order for that fire, which in Sanskrit is called Kundalini, and in Greek is called Christ and in Hebrew the Messiah, to emerge in one of us we need to be in matrimony because בר Bar, the Son, is always the outcome of sexual fire of Mother and Father.
If we place before the sacred syllable Ar the letter B, then we indicate with this the necessity of attracting (Ra) the Sun (Christ, the solar fire) to the Earth (Malkuth, our physicality). Ar-Bar-Man is the primeval name of Abraham.
“To incarnate (Ra) Christ in and within oneself (by means of אשות Ashoth, better said, Azoth) is what is vital, cardinal, and fundamental in order to convert oneself into Bar-Ham, the Son of Man.” - Samael Aun Weor
Father and Mother as energy and matter permeate the Abstract Absolute Space, they are two forces that in Sanskrit are called Prana and Akasha. Prana is masculine, while Akasha is feminine; Akash is the passive aspect of Prana. We do not say that Akash is the negative aspect of Prana, because the word negative always points at something bad. Passive is better. So the passive aspect of Prana is Akasha, and Prana is the active aspect of the space. Those two aspects, Prana and Akasha and their Son, the light, emerge from the absolute; Light, Prana Akash form the world of Atziluth; the world of Briah emerges from the world of Atziluth and from them the universe. The world of Briah, creation, is realized by means of אשות Ashoth, meaning, by means of sexual Alchemy. When husband and wife are performing sexual alchemy they are actually imitating, creating, down here - את הארץ At Ha’Aretz - in the Earth what Elohim created את השמים At Ha’Schamayim, up there in heaven.
So when we say Helion Melion Tetragrammaton we must also understand that the light of the solar absolute from Yesod is acting upon our three primary forces, meaning, upon Ida, Pingala and Sushumna, our three nervous systems, forming the Tetragrammaton. The Christic forces have to harmonize above and below in each one of us.
So when we follow the rules of chastity in the holy Matrimony the Son emerges in us, which is the savior. And that savior creates in each one of us an Elohim. Master Samael said:
“When man and woman unite sexually in the perfect matrimony, they are truly ineffable gods (Elohim) in those voluptuous moments. Man and woman united sexually form a divine androgynous being, a male-female Elohim, a terrifically divine divinity.”
Elohim אלהים means El אל, Elah אלה [god, goddess] united by Yamים the sexual waters, at the end of the word אלהים Elohim. So, during sexual alchemy El אל and Elah אלה are united by means of Yam ים the sexual waters.
Yamים water is the habitat of בר Bar, the solar fire or electricity; thus, by means of the transmutation of Yamים, the sexual waters of El-Ha’Yam אל-הים (the masculine cerebrospinal fluids) and Elah-Yam אלה-ים (the feminine genital’s fluids) of our own particular individual אלהים Elohim, בר Bar, the Son emerges through their אשות Ashoth, better said, Azoth, their holy matrimony. Yet, if you fornicate you desecrate your body.
“Flee fornication. Every sin that a man does is without the body; but he that commits fornication sins against his own body. What? Know you not that your body is the temple of the Holy Ghost which is in you, which you have of אלהים Elohim, and ye are not your own? For you are bought with a price: therefore glorify אלהים Elohim in your body, and in your spirit, which are Elohim’s." - 1 Corinthians 6: 18-20
Again, what makes a matrimony holy is not the ceremony in any temple or any church. What makes it holy is when husband and wife, during the sexual act, transmute their sexual energy, that is, when they restrain the animal orgasm in order to retain the solar fires of בר Bar, the Son of the Sun. They do not perform the sexual act as animals. The sexual act among animals is not holy because they do not know anything about the secrets of Alchemy, the tree of knowledge. But when we know it we make it holy; whether we are Christians, Jews, Muslims, Buddhists, Taoist, or any religion. Remember, you can perform and pass the wedding ceremony of any church in this physical world and you may think that because of that your matrimony is holy.
“Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit Elohim’s kingdom.” - Corinthians 6: 9, 10
So, do not cheat yourself naively by a wedding ceremony if you do not know how to sexually proceed after it is performed.
So, therefore, בר-אשית ברא אלהים Bar-Ashyth Bara Elohim very clearly states that בר Bar, the Son, which is an energy, which is Christ, which is a force, which is Elion Melion Tetragrammaton said: אשית I-shall-set Bara Elohimברא אלהים the creative Elohim את השמים ואת הארץ At Ha’Schamayim Ve’At Ha’Aretz - in the heaven and in the earth.
Thus, Barבר, the Son, will set the solar force vertebra by vertebra in our seven spines through Elohim in Yesod; since from the first moment that husband and wife perform sexual alchemy an Elohim is formed naturally from their sexual fluids. If they take advantage, little by little, that Elohim through the process of transmutation, through years of serious work will eventually generate inside of them the heavens and the earth.
“Elah אלה (the goddess) generated the heavens and the earth - בהבראם Be’Hibaram through Abraham-Chesed - in the day when יהוה אלהים Yod-Havah Elohim (Binah) made the earth and the heavens.” - Genesis 2: 4
“These are the generations of the heavens and of the earth when they were created, in the day that יהוה אלהים Yod-Havah Elohim made the earth and the heavens.” - Genesis 2: 4
“Now from tradition we are informed that the word 'בהבראם Be’Hibaram' (when they were created) should be read, 'בהבראם Be’Hibaram' (by or through Abraham). It may be objected, how can it be said the heavens and the earth were created by Abraham, who corresponds to the Sephirah Chesed (mercy) on the Tree of Life, since we know also from tradition that the word 'בהבראם Be’Hei-baram' signifies that the heavens and the earth were created by the Shekinah, of which the letter Hei is the symbol?
“Wherever in scripture the word אלה (goddess) occurs there is an antithesis of some kind between what precedes and what follows it.
“Elah אלה (the goddess) produced the generations of the heaven and the earth בהבראם Be’Hibaram, by-Abraham; that is, when the name of Abraham was formed, as it is written 'In the day (in the light) that יהוה אלהים Yod-Havah Elohim made the earth and the heavens.'"- Zohar
“Elah אלה (the goddess) generated the heavens and the earth - בהבראם Be’Hibaram through the ‘Hei’ of Abraham-Chesed - in the day (in the light) יהוה אלהים Yod-Havah Elohim (Binah) made the earth and the heavens.” - Genesis 2: 4
Kabbastically, Elah אלה (the goddess) generated the heavens and the earth through the ‘Hei’ of Abraham-Chesed; this implies something very profound, particular and special.
In Greek mythology, the goddess Gaea from Γῆ Gē, "earth", is the personification of the Akasha or matter as substance. Gaea was the mother of Uranos, Ur-anas, the fire and the primordial waters. Heaven, Uranos, kabbalistically corresponds to the sephirah Chokmah, the Son, the Cosmic Christ, the universe. Thus, Uranos became Gaea’s husband. Together they gave birth to the Earth and all the universe. So, the Elohim were born from the union of Uranus (Ur-anas, the fire and the primordial waters) with Gaea, the Akashic substance.
Uranos, the fire and primordial waters, corresponds to the Christic fire within the cerebrospinal fluids, and Gaea to the genital Akashic fluids in our earth, our human organism. So, this is how, our physicality carries Israel, the Christic archetypes that descend from Chokmah, from the world of Atziluth, our head, into Briah, our genitalia. Thus, during sexual alchemy - Be’Hibaram בהבראם - by means of Abraham, our Innermost, these solar Christic archetypes from Uranos crystallize in us as Adam - ביום be’Yiom - by means of the light of יהוה אלהים Yod-Havah Elohim; this is how Elohim beholds his image and likeness in the mirror of alchemy.
“And Elohim said, Let us make Adam in our image, after our likeness.” - Genesis 1: 26
In other words, this is how our Innermost, through the light of יהוה אלהים Yod-Havah Elohim, creates the new Heavens or the internal bodies of Adam, inside us. So, first, through sexual alchemy, the Heavens, meaning, the internal bodies, are created and developed inside of us.
Now, to generate the earth means to form the new Earth, that is, to form the tetradimensional physicality of Adam from the dust of the ground in the seventh day.
“And יהוה אלהים Yod-Havah Elohim formed Adam of the dust of the ground, and breathed into his nostrils the breath of life; and Adam became a living soul.” - Genesis 2: 7
Thus, after a long process of rest and purification, the earth, our immortal physicality, is created, which is the Garden of Eden, a tetradimensional immortal physical vehicle, where יהוה אלהים Yod-Havah Elohim places his image and likeness, meaning, Adam.
“And יהוה אלהים Yod-Havah Elohim took Adam, and put him into the garden of Eden to dress it and to keep it.” - Genesis 2: 15
Thus, this is how Adam becomes physically a נפש חיה Nephesh Chaiah, a living or immortal anima, an immortal animal, a living creature, a living soul; becoming thus, externally and internally immortal.
“In the beginning Elohim created the heaven and the earth.” - Genesis 1: 1
In the beginning the Elohim, the Master Monads, the Cosmocreators, appear, they emerge in the universe from the Absolute Abstract Space. These Elohim or Master Monads already created their image and likeness within, they already created the cosmos within, meaning, the heavens and the earth within them. Thus, they have the power and knowledge to create other heavens and earths; in other words, these Elohim generate other Monads out of themselves, Monads that evolve in the universe, Monads who do not know anything about creation, like in this case us, who need to generate the image and likeness within, this is why the book of Genesis states:
“And the earth was without form, and void; and darkness was upon the face of the Abyss. And the Ruach Elohim moved upon the face of the waters.” - Genesis 1: 2
“And the earth” (the Akasha within Yesod in our physicality) “was formless, and void,” that is, we who do not give yet shape to our solar archetypes within, are void of light; “and darkness was upon the face of the Abyss,” that is, we are in darkness, we are ignoramuses upon the face of our psyche, we ignore the grandiosity of our Innermost God within; “And (nonetheless) the Ruach Elohim moved upon the face of the waters.” What waters? The waters of Genesis are the sexual waters or the creative sexual waters. As we find the Prana and the Akasha in outer space likewise we find them in our particularity, in our physicality, which is the philosophical earth.
When Genesis says, “And the earth was without form, and void” this points to our physicality; “and darkness was upon the face of the Abyss,” points to our consciousness and subconsciousness, which are in darkness. We are not enlightened, we are ignorant of many things. But nonetheless inside of us is El אל (Abram) the Monad, Chesed, which the book of Genesis called the Ruach Elohim. Thus, even though we are, psychosomatically speaking, without form and void and in darkness, nonetheless, the Ruach Elohim moves upon the face of the waters.
Alchemically, the waters that Genesis addresses here are not the waters that are in the planet earth but the waters that are precisely in our physicality, because the earth is our physicality; thus, when we read, “And the Ruach Elohim moved upon the face of the waters,” we have to understand that the waters that this verse is addressing are the waters of Uranos and the Akashic waters of Gea, within the earth, our physicality.
So, where do we find these waters or fluids, which are within our physicality? We find the waters of Uranos in the brain and spine as cerebrospinal fluid where the brain and medulla float, and the creative waters of Gaea are in the sexual glands, which are the waters where the sperm and the ovum float in our sexuality. So the Ruach Elohim Chesed floats upon and above those waters. The Throne of God, The Throne of El, The spirit, the innermost, the Ruach Elohim in us is the cerebrospinal nervous system.
This is important to know because the Ruach Elohim, Chesed, is also called in us the Son of God. Remember that Elohim is “gods and goddesses.” The Ruach Elohim is the Son of the Elohim, the Cosmocreators. Here we find another meaning for the Son of God. This Son of God is a child of the child, meaning, that Chesed is the Son of Kether, Chokmah, and Binah and the prime emanation of the Ain Soph Aur.
In Aramaic, Bar Aelohim is Christ, the prime light, the prime fire, the prime emanation of the solar absolute. The Son of Aelohim establishes Elohim in Briah, creation. Elohim is the one who places El אל (Abramאברם) the Monad, Chesed, the Ruach Elohim, inside of us. Psalm 82 states that Elohim stands in the congregation of El. So when we work with El, the Ruach Elohim, we immediately enter into contact with the Elohim above because it is the only spiritual part of us that can connect us to Elohim above. That is why we have to worship El אל (Abram אברם), the Monad, Chesed, the Ruach Elohim, God within. We have to remember El אל God within. In Hebrew, Son of God is Ben Elohim, but in Aramaic is Bar Elohim.
So, let us distinguish between Bar Aelohim and Bar Elohim. Bar Aelohim is Christ the Son of the Solar Absolute, whereas Bar Elohim or the Ruach Elohim is the son of the Elohim, the creative Logos. So, Bar Elohim is El אל, God within, the Ruach Elohim, the Son of יהוה אלהים Yod-Havah Elohim, who creates the solar bodies by means of the transmutation of our physical creative fluids during sexual alchemy so that the child Christ, the son of Aelohim can be born in us through יהוה אלהים Yod-Havah Elohim above.
“My children (children of יהוה אלהים Yod-Havah Elohim), for whom I am again in the pains of childbirth until Christ (the son of Aelohim) is formed in you.” - Galatians 4: 19
So, when we state that our own particular Innermost is a Ruach Elohim that moves upon the face of the waters and that he creates the solar bodies inside of us under the direction of יהוה אלהים Yod-Havah Elohim above in Briah, understand that he does it because he is in direct contact with the holy trinity above.
Regarding El אל God that is אברם Abram within, we will say that together with Yod-Hei-Vav, meaning, Father, Son, and Holy Spirit, Kether, Chokmah, Binah, form our own particular individual Yod-Hei-Vav-Hei, an individual Tetragrammaton, but only when the Hei, the Shekinah שכינה, descends from above.
“And thy name shall no more be called Abram, but thy name shall be Abraham; for - אב־המון גוים Aba Hamun Goyim - father of a multitude of - גוים Goyim - gentiles (archetypes) have I made thee.” - Genesis 17: 5
And your (archetypes) shall be unto me a kingdom of priests, and a - גוי קדוש Goy Kadosh - holy nation. - Exodus 19: 6
The gentle (gentile) human, illuminated and perfect, is the concrete result of the crystallization of (all the archetypes, the גוים Goyim through יהוה אלהים Yod-Havah Elohim) the Holy Spirit within us.” - The Pistis Sophia Unveiled by Samael Aun Weor
So, do not say Abraham is our father, because if you were Abraham's children, you would have Isaac and Jacob with his children, the archetypes - the גוים Goyim - gentiles, within. But you are Ishmael who only hear the deeds of Abram your father. Children of Abraham are not born of fornication (seminal discharge); they have one Father, even Elohim. Fornicators are of their father the devil, and the lusts of their father they will do.
When we say Helion Melion Tetragrammaton, the highest upon the highest, the holy Tetragrammaton, understand that as there is a Tetragrammaton above, there is also a Tetragrammaton below. In other words, inside of us in the microcosmos the highest is Kether, Chokmah, Binah, Father, Son, and Holy Spirit, who are upon my own highest, who is El אל my inner God, Chesed. So, as you see, Helion Melion Tetragrammaton has two meanings, human and divine. This is precisely what we have to see.
If we want to have protection for ourselves, we have to be in communion with our own particular God inside. And when that particular God is in communion or harmony with the three primary forces of the Universe above, we have a Tetragrammaton. So when we say Elion Melion, we go even higher to that in order to bring the forces of Christ inside of us.
This is very important because in many books of Samael Aun Weor, sometimes he addresses Chesed, the Ruach Elohim, as the Son of God, and sometimes he addresses Chokmah as the Son of God. And sometimes the Son is the prime emanation of the Ain Soph Aur. So, we have to know what is the Son of God, inside and outside of us in order to comprehend the mystery of Christ, which has many fires and many parts.
Christmas is the celebration of the birth of Christ, which coincides with the solar light, the sun. The birth of Christ relates to the solar light, to the solar absolute, to the sexual force that we have, and that is Helion Melion Tetragrammaton. Thus, by working with our own particular El אל is how the Ruach Elohim creates the Heavens and the Earth.
Now, what do the Kabbalists in the Zohar call Chesed? They state:
“From tradition we learn why the letters Vav and Hei are placed together in their alphabetical order. Vav being the symbol of the male and Hei that of the female principle, which are united and operate in combination with each other, as husband and wife, and from one becoming invested with a nimbus or covering of divine light that emanates from the male principle and known in scripture as grace (Chesed), as it is written: 'Why boastest thou in evil, O mighty one? The goodness of God (חסד אל Chesed El) is all the day.' (Psalm 52: 1)” - Zohar
Chesed, the Ruach Elohim, is Abraham, the one who controls the waters in Malkuth, the physical body, which is called Mitzrahim, Egypt, in the Bible. There are three main patriarchs in Judaism: Abraham, Isaac, and Jacob. Those three patriarchs represent Chesed, Geburah, and Tiphereth, the Monad of each one of us. Jacob is Tiphereth, which is called Israel. Israel symbolizes all the archetypes that we have within, all the archetypes that we have to work with. So, this is the meaning of:
“These (Goyimגוים – Gentiles or Archetypes) are the generations of the heavens and of the earth when they were created, in the day that יהוה אלהים Yod-Havah Elohim made the earth and the heavens.” - Genesis 2: 4
According to the book of Zohar the word 'בהבראם Be’Hibaram' (when they were created) should be read, 'בהבראם Be’Hibaram' (by or through אברהם Abraham). We know that אברם Abram represents Chesed. But why does the name אברם Abram represent Chesed? Because the name אברם Abram in Aramaic means אב Abba, “father” and רם Rom, “exalted”; and when the letter ה Hei is added to אברם Abram, it changes into אברהם Abraham, which represents the Ruach Elohim that in the beginning hovered upon the face of the waters. Abraham אברהם means אברה Abrah, “feather, wing,” symbol of רוח Ruach, Spirit and the final letter ם Mem is the symbol of water.
So, the word בהבראם Be’Hibaram does not point at the prophet Abraham, founder of the Hebrew religion, but to אברם Abram, our exalted father within, who corresponds to the Sephirah Chesed (mercy) on the Tree of Life. Thus, when אברם Abram, our exalted father Chesed enters into the major mysteries he becomes אברהם Abraham, who בהבראם Be’Hei-baram by the letter Hei - symbol of the Shekinah - creates heaven and earth.
“Behold (El – Chesed - Abram) my servant, whom I uphold; mine elect, in whom my soul delights; I have put my (Hei, my Ruach רוח) spirit upon him: he shall (become Abraham, who) bring forth judgment to the - גוים Goyim - Gentiles (the archetypes).”
“Thus said - האל יהוה Ha’El Yod-Havah – (Chesed and Binah) who created the heavens, and expanded them out; he that spread forth the earth, and that which comes out of it; he that gives breath unto the people upon it, and (Hei, the Ruach רוח) spirit to them that walk therein:
“I Jehovah אני יהוה Ani Yod-Havah - have called thee in righteousness, and will hold thine (Yod) hand, and will keep thee, and give thee for a covenant of the people, for a light of the - גוים Goyim - Gentiles (the archetypes); To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.” - Isaiah 42: 1, 5, 6
This is how we understand why it is kabbalistically stated that אברם Abram departed from מאור כשדים M'Aur Chashidym, the light of Chasidym, which is the almighty's light of all. Thus, Chesed is the son of the almighty's light, and as we read in the book of Genesis אברם Abram descended from M'Aur into Mitzrahim-Egypt. And it is because in order for אברם Abram, Chesed to work with the letter Hei - symbol of the Shekinah - in our sexual alchemical creation, our Chesed, Son of Elohim, as אברם Abram, has to descend in order to hover upon the waters of Malkuth, the sephirah that represents the letter ה Hei, our physical body.
“And - אל-הים El-Ha-Yam - Elohim (the Sea God) said, Let there be light: and there was light. And Elah-Yam אלה-ים saw the light, that it (El אל) was good (Chesed): and Elah-Yam אלה-ים, (the Sea Goddess) divided the light from the darkness.” - Genesis 1: 3, 4
As we learned, אל El represents Kether, Eleh אלה represents Chokmah and Elohim אלהים represents Binah; they are Father, Son, and Holy Spirit, the creative light of the Holy Trinity that through אלהים Elohim Binah says:
“Hei shall become light and Hei is becoming light. And Hei is seeing the light of Elohim, that it is good: And Hei separated the light from Elohim and from the darkness (the uncreated light of the absolute).”
This means that the Shekinah, the Divine Mother Kundalini, through sexual alchemy, took the light, Christ, from Elohim, the Holy Spirit, who synthesized the light of Kether, Chokmah and Binah and of the darkness or the uncreated light of the Ain Soph Aur. To separate the light from the darkness is to take the light from the Absolute and to place it in the universe.
One cannot separate one thing from another if one part is not part of the whole thing; one part of the whole spreads out from the whole. It is too hard for people to understand that the darkness from which Elohim separated the light is another mode of the light, another type of light which is uncreated. Thus, let us understand what the book of Genesis states when saying: “And Elohim separated the light from the darkness,” Master Samael Aun Weor states:
“Ancient wisdom states that darkness is in itself Father/Mother, and Light is its Child.
“It is evident that the Uncreated Light has an unknown origin, absolutely unknowable to us.
“In no way do we exaggerate if we emphasize the idea that the origin of the Uncreated Light is darkness. Therefore, the profound ineffable darkness constitutes (the Hei) the eternal womb, within which the origins of light appear and disappear.”
It is said that the Absolute is darkness. Light emerges from darkness. The Uncreated Light of the Absolute emerges from the profound darkness of the great night. From this darkness, that does not have light, emerges the Uncreated Light.
Sequentially, we will say that the darkness is the Ain and the Ain Soph and that which is the uncreated light is the Ain Soph Aur. Nonetheless, the light of the Ain Soph Aur which is uncreated light is darkness for us, because if we want to see it we need to develop a spiritual sight. But it is written:
“And Elohim saw the light, that it was good.”
Thus, Elohim can see that light. A master of the day can see the light from the uncreated universe, the Abstract Absolute Space, when they develop what is called the spiritual sight, which is a very high kind of intuition related with the pineal gland. So, when they penetrate into the abstract absolute space and see the space with that spiritual vision they see, they comprehend the uncreated light that shines in darkness.
If we compare the light that exists in the universe with the uncreated light of the Absolute, the uncreated light is darkness, because ordinary senses cannot see light in the darkness.
“And (Christ) the (uncreated) light shines in darkness; and the darkness (the Elohim) comprehended it not.” - John 1: 5
An example to understand this is the following, we find that many divers that immerse themselves with their equipment into the very bottom of the ocean, use special lights in order to see the creatures that live in the very bottom of the ocean, yet we find that there are fish that immerse into the very bottom and see without any problem. These fish do not need electric light in order to see. So how come we, who are supposedly superior to those fish, cannot see the light and the things that are at the very bottom of the ocean? Obviously those fish have a special vision that allows them to see light where we see darkness. And this is why Genesis states “and darkness was upon the face of the Abyss,” in regard to those whose consciousness in the earth is formless, and void.
The abyss of Genesis is not Hell, but the deep Absolute Abstract Space. When we see the space we see it dark, but for the beings who are the Paramarthasattyas, there is no darkness but light. For us it is darkness. Thus, from that darkness emerges the uncreated light, which is the Ain Soph Aur, which is from where Elohim took the light and transferred it into the universe.
So, when Elohim said, “Hei shall become light,” we must understand that the light was already there in the Ain Soph. In the Abstract Absolute Space the light is. This is why it is written, “and Hei is becoming light,” because if there is not light how is Hei separating the light from the darkness? Darkness is the uncreated light. This is what we have to comprehend. And this is why the light, which is Christ, said: “I am the light of the world”; understand that the light as creative energy is placed within our sexual organs.
Thus, when our own particular אברם Abram, Chesed, our innermost, awakens the Kundalini, it is when our own particular Elohim says: let Hei, the Shekinah, become light, by working with the akashic waters in union with the pranic forces of Christ; so, this is how Hei become light. And when we awake the consciousness and when its senses are awakened little by little, we see then other things that we did not see because our earth was formless and void and darkness was upon the face of the abyss. The spiritual senses awaken when the light expands inside of us.
Now, from where is our own particular אברם Abram, innermost, El, Chesed, the Ruach Elohim, taking the light, or separating the light from the darkness? Through sexual alchemy Chesed separates the light from the darkness. Those darknesses are within our sexual organs in potentiality, it is INRI, the fire hidden within the wood of the tree of knowledge. Thus, the two beams of the cross, husband and wife, make fire during the sexual act; if they do not spill the sexual fire the outcome of that will be light. Christ, the light, is hidden within their life or sexual fire.
“In him was life; and the life was the light of men.” - John 1: 4
When a master clairvoyantly sees the sexual organs of anyone, he sees the light, the fire within them. But any one of us, since we are in darkness, we do not see the light, or the fire of our genitalia, we can only feel the heat, we sense the heat, and when during the sexual act we spill the fire, with it we also spill the light. So we never make light in the darkness, because we never separate the light from the darkness.
Remember that Elohim called the light day and the darkness he called night. We will say in Sanskrit words, Elohim called the light mahamanvantara (cosmic day); and the darkness he called Pralaya (night) because the light returns to its own source, which is the darkness for us. But, I repeat, there are two types of light, uncreated and created. The created light is what we see here, and the uncreated what we see as darkness. Christ is the uncreated light and the created light. That is why it is written that Christ sacrificed himself from any humanity, because that light emerges from the darkness, but it is not darkness but a type of light that we cannot see. Thus Christ appears in the universe as light in order for us to see. Light and darkness hide the mystery of Christ.
The 25th of December we celebrate the birth of Christ, which is related with the light of the Sun, because the Sun is the physical vehicle of the light. But that light is a spiritual light. It is the light of the Ain Soph Aur. It is the light in Kether, Chokmah, Binah. When we address Christ, we are not addressing Jesus of Nazareth, we are addressing the Ain Soph Aur, Kether, Chokmah, Binah, we are addressing Chesed, we are addressing the Shekinah, the divine mother Kundalini, because Christ is a type of light that unfolds in many lights. That is why Kether, which is the first manifestation of that light in the universe, is called the father of all lights; thus Kether is Christ. Kether manifest his light before any mystic as fire, because fire is light and light is fire. Kether is precisely the son of matrimony, or in other words, the Son of the Ain Soph and Ain, and when that light emerges into the universe it can descend into the human being through the matrimony of a virgin with a priest. That priest is called Joseph, and that virgin is called Mary.
Again here, Gnostically speaking, we are not addressing the physical parents of Jesus of Nazareth who came 2000 years ago, who are named Joseph and Mary. Joseph refers to IO-Cephas, the stone of IO in Aramaic. Mary refers to Miriam, which means “to lift, to raise” the י Yod, the fire of the Shekinah, up to the ר Reish, head. That is the meaning of Miriam. Miriam מרים has two Mems, two waters. When the י Yod, the fire from those water rises as light in the spinal column, that is Christ, the son of Miriam, and Yeshuah is the Son of Miriam, Mary in English, and IO-Cephas, which is the fire of the stone, or the duality. This is how we have to see Jesus in us, because that is what Master Aberamentho, Master Jesus of Nazareth represented when he came 2000 years ago. Master Jesus of Nazareth came to represent the Christ that we are explaining Kabbalistically. But people misunderstood, and took the personality of Jesus of Nazareth as the only Son of God. Such a concept is impossible because the scriptures talk of the many children of God created by this mystery that we are talking about.
“But as many as received him, to them gave he power to become the sons of God.” - John 1: 12
Jesus of Nazareth taught all of these secrets in the four gospels, and he explained them very clearly. Jesus said in Aramaic:
“As long as I am in the world, I am the light of the world.” - John 9: 5
Let us see under the light of Kabbalah what that quotation means.
“As long as Eheieh is in the world, Eheieh is the light of the world.”
Eheieh Asher Eheieh אהיה אשר אהיה means “I am who I am”;
Eheieh, “I am,” is the light that emerges from the head of any initiate.
The spelling of the letter Reish in Hebrew means head. אשר Asher is ראש Reish backwards, another anagram. Asher אשר means “who is,” or “who,” but if you switch the letter Reish to the front of the word, it means head.
Eheieh Asher Eheieh אהיה אשר אהיה means Eheie is in the head, in the pineal gland, it is Kether, the crown; Eheieh is the light that becomes the head of the universe.
So when Jesus said, “As long as I am in the world,” he was not addressing his personality, he was addressing Kether, “As long as Eheieh is in the world, Eheieh is the light of world.”
As we know the mystery of the light and we work with the light, that light is in the world, our own particular world, our own particular physicality, mind, soul, and spirit. Therefore, if we realize Eheieh, he will be the light of our own particular world, our own particular microcosmos. This is precisely the meaning of John 9: 5, because Jesus was a Rabbi, meaning a kabbalist, a master. Because Rabbi in Hebrew means master. That is why Master Samael Aun Weor called Master Jesus, “The divine Rabbi of Galilee,” meaning that he was a great master in Galilee, a great initiate. Thus, we explained this in order to point out to you that Christ is not a person, but the light formed by the divine personality of all masters. In order to understand how this divine personality is formed, we have to know how our common personality is formed.
The word personality derives from the latin personae, which means “mask,” because through this mask we behave, communicate, and talk to other people.
“Our common personality is energetic. It takes form during the first seven years of childhood and is strengthened with time and experiences by means of three factors, namely: genotype (inheritance), phenotype (education), paratype (circumstances). These three factors can be positive or negative. They are positive when they manifest themselves as upright thoughts, upright feelings, and upright actions. They are negative when they manifest themselves as criminal thoughts, criminal feelings, and criminal actions.” - Samael Aun Weor
Inheritance (genetics) is the vehicle of karma, it acts through the physical genes of our parents. Education is the knowledge that we get in this physical world from different sources and the strong impressions that we receive through our senses in the different circumstances of our life. This is how the personality is formed. So, the human personality is that personal energy that appears and flows domineeringly through our sympathetic nervous system. This personal energy or personality is what is called the lunar image formed through the genes of our parents, and example behaviors from relatives that surround us.
When addressing the personality of any given person, people say, this person behaves like his father, or like his mother, or like her father, or like her mother. They have a very similar look, same eyes, same nose, and the way they talk is similar to his/her father/mother, etc. The energy that their personality displays reflects the manners their behavior at home because the personality of children reflect the image of their parents and relatives. Our personality reflects the ugly or beautiful image of our parents. Paul of Tarsus said:
“And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man.” - 1 Corinthians 15:49
How do we bear the image of the earthly man and where is that image? People do not understand that we bear the image of our earthly parents in the genes of our physical body, which in its turn through the sympathetic nervous system bears the image of our personality. That image or personality is our earthly animal image. We have borne that image since childhood through the genes of our earthly parents, who transferred them to us by means of their animal orgasm, that is, through fornication. Yes, our father and mother, through fornication mixed their genes and from this mixture our physical body was formed, and from our physicality we formed the personality at home during the first seven years of our childhood, and which we shaped in the school, church, university, and different circumstances during life. But basically we bear the earthly image from the genes of our parents. Such is the earthly image.
Now, how do we bear the image of the heavenly man and where is that image? Since Paul of Tarsus who is a great Kabbalist, a great master whose sacred name is Hilarion, stated, “just as we have borne the image of the earthly man likewise we shall bear the image of the heavenly man.” But how? Since it is very easy for people who do not know kabbalah and alchemy to interpret the scriptures literally and in a very ignorant way. So, If you do not know alchemy and kabbalah, you will end ignorantly stating what ignoramuses people say: “that heavenly man is Jesus Christ, because to bear the image of the heavenly man is “to declare with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, so that you will be saved,” and this is true, but Kabbalistically speaking. So, kabbalistically and alchemically who is this heavenly man that Paul of Tarsus is talking about?
Listen, we brought the physical image that we have, which is animal, through the sexual act because we were created in the sexual act; and our personality which is the image that we have borne since childhood was created from the same genes. So, likewise, from the same genes we have to bring the image of the heavenly man. Master Samael stated:
“The Sun has deposited in the sexual glands of these little gadgets (his image or) the genetic material for the human. But, genetic material can be lost, and usually they are lost. But if one cooperates with the Sun, if one truly cooperates with the king star, then that (image or) genetic material (of the heavenly man) develops and unfolds, and a human emerges from within the intellectual animal, in the same way as the butterfly is formed within the chrysalis, which one day emerges from it and flies.”
We have to begin with Chesed, our particular God that is called our Father, the innermost. Chesed is the one who brings the image of Elohim, the heavenly man, from the internal planes, from heaven when we practice sexual magic. The way in which we bring that image is by working seriously on us, sexually speaking, psychologically speaking. It is not by believing. You can believe whatever you want. But if you do not work seriously on yourself how are you going to bring that solar image which is the image of the heavenly man which Paul of Tarsus states we have to bear in the same way that we bear the image of the earthly man? To bear the image of the heavenly man is to bear Adam Ha’Rishon אדם הראשון who is the image of אדם קדמון Adam Ḳadmon, also called אדם עליה Adam 'Ilaya, the "high man," the "heavenly man" of the Zohar. Adam 'Ilaya, אדם עליה, the “high man,” the “heavenly man” is אליה הנביא Elaya Ha’Nbya, Elaya the prophet. Elijah, Helias, Eliu, Elias, Helios, Helion, the Sun Christ, the Innermost Logos.
“Behold, I will send you אליה Elaya the prophet before the coming of the great and dreadful day of יהוה.” - Malachi 4: 5
Abram אברם Chesed generates Adam Ha’Rishon. Thus, through a process of sexual transmutation Chesed brings inside of us the image of Helion, Adam Kadmon.
Remember, the earthly image that we bear is the physicality that took nine months in the womb of our mother and the personality that we create during the first seven years in our childhood. Therefore, if seven years were necessary for our physical earthly image or personality to be formed and several years of education for this image to be developed through time in order to reach the level in which we are right now, why do ignoramuses think that the solar personality or the image of the heavenly man that we have to bear will be done just by believing in Jesus?
The earthly image is not created from the air but from our genes. It takes energy for the earthly image to be formed. How can we think that the image of the heavenly man will be created just by believing? We need to work with alchemy, with energy, with the waters of life, with our genes, in our physicality. The solar image is in the sexual organs and that image is the light of the heavenly man that everybody has to bear inside. Remember in the day that Elohim created Adam, in the image and likeness of Elohim made he him. So, Elohim created Adam. But if you look back to your past, to see who created you physically, you will find that was not Elohim, but your earthly father and mother through fornication. And this is how you bear the image of the earthly man. It does not matter how they did it, if there was orgasm in their sexual act, they did it through fornication.
Only through sexual alchemy is how we bring the image of the heavenly man inside, which is the image of Elohim that we really have to work with; the important thing is to work with our sexual fires, with our inner archetypes. In that way we understand what Paul of Tarsus stated in 1 Corinthians 15: 49, which is a long process that is performed by the Monad. And this is not a belief. When we give shape to the solar image or archetypes inside then we bear another personality, which the masters call a divine personality, which has its seat on El, Chesed, the Innermost who is universal. When talking about the solar personality, Samael Aun Weor said:
“When I, Samael Aun Weor, affirm that we must have a strong and potent “I” and a powerful and robust personality, I am not addressing the selfish personality, nor the Animal “I”…
“I am only addressing [“El”] [Chesed] the Divine “I” and our gigantic personality formed by [Elohim] all the beings of the infinite.
“Atman [is Chesed], who thunders and flashes above the waters in all the infinite spaces, and manifests himself with potency through the central nervous system of our hearts.
“Atman [is Brahma], the Ineffable One [He] has no weaknesses. He expresses himself with power and majesty, through his prophets.
“Our “I” [“El”] [Chesed] [The innermost] is universal and all the bodies of all the living beings are [Elohim] the bodies of our Internal and Divine “I.”
“When we have spoken of a strong and powerful personality, many have not understood what is the personality within the impersonality. Thus, they have fallen into the horrible heresy of separatism.
“Brothers and sisters of mine, do not let yourselves be guided by the selfish personality of your Mental Body, nor by your animal intellect.
“You must listen only to [Chesed] your Innermost who resides in the heart. You must learn to hear the voice of the silence.” –Igneous Rose
This is the difference between the common an ordinary personality that we have and the solar personality that we have to build and fortify.
When we are talking about the solar personality, we are only addressing Brahma our divine inner being, and Vishnu our gigantic personality formed by Shiva within all beings of the infinite. That is the personality that everyone who created the solar bodies, and who is in contact with the Elohim bears inside. That is a personality which is not one, but many. This is precisely why we have to understand.
People tend to mix the divine personality as one vehicle inside, it is difficult for them to understand that the divine personality is many, because it is one with Christ.
Remember that we are talking about solar forces. We are not talking about the lunar personality that we have here. Because otherwise we will fall into the mistake of the people that are identified with the physical personality or earthly personality of Jesus of Nazareth that was born 2000 years ago. Or people who are identified with the personality that Samael Aun Weor had in Mexico; that personality is dead, Samael himself disintegrated it. Thus, when we talk about the personality of Christ, or the great master, we are talking about the internal solar being. That is solar, not lunar. And that is completely different. You have to create it in order to understand it better. The verses that explain this divine personality are the verses of the Bhagavad Gita, where Krishna, who is one of those personalities that forms the great personality of Christ said:
“The supreme personality of God said: Many, many incarnations both you a I have passed. I can remember all of them, but you cannot, O subduer of the enemy!
“Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I incarnate dominating my Prakriti and appear in my original transcendental form; serving my self of my own maya.
“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descent Myself.
“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of Religion, I advent Myself millennium after millennium.
“One who knows the transcendental nature of my appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna!”
Krishna, who bears the supreme personality, solar personality, is talking to Arjuna. Arjuna is a bodhisattva, and he is addressing him when he says, “One who knows the transcendental nature of my appearance and activities does not, upon leaving the body, take his birth again in this material world.” People who read this literally will think, “Oh, if I study the Mahabharata I will know the transcendental nature of the appearance and activities of Krishna, thus, I won’t be born again in this material world but I will attain Christ or Krishna’s eternal abode.” Thus, they fall into the same mistaken believing system.
We have to understand “to know” is an alchemical process. Thus, whosoever knows the Logos he knows it through his image in the mirror of alchemy.
“…this is Gnosis the Christic mystery, the fundamental doctrine that will shine gloriously in the future Sixth Great Root Race, following the great catastrophe which is approaching.” - The Pistis Sophia Unveiled by Samael Aun Weor
Therefore, the One who knows the transcendental nature of Christ appearance and activities is the one that works with his light internally, completely, in all of the Sephiroth, the one who realizes his Self, his image. Such is the one that attains his eternal abode. What is the eternal abode of the Lord? It is the Ain Soph Aur. The Solar Absolute is the eternal abode of the light in this universe. Because beyond the Ain Soph Aur, and Ain Soph is the Ain, the thirteenth Aeon. So, the Holy Gods, the Elohim, enter into the different abodes or mansions of Christ, the Tree of Life, in steps.
“In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.” - John 14: 2
Understand, we enter into the abode of the lord in steps, by means of sexual alchemy not by believing. You can believe whatever you want. But, If you do not realize and perform the light within you, it does not matter if you cry and say “Oh I believe in Jesus, Oh I believe in Samael,” you wont enter in to his kingdom.
Remember that the letter Shin that we were talking about is the letter that represents fire in Kabbalah. And fire in Kabbalah is found in Geburah, and Geburah is the abode of Samael. You want to work with Samael, work with fire, because he is the king of fire in heaven and the king of the fire of volcanoes on Earth. Control the fire of your own particular volcano, named the sexual organ. In heaven your own particular divine soul in Geburah is fire. This is what we have to understand and comprehend.
Let us see how that light, that fire, that is called Yeshuah, the savior, appeared and shone in different times through the Sons of Elohim, on this planet Earth. Krishna, whose teachings we read in the Bhagavad Gita in relation with the personality of God. Moses, who is the one that wrote the first five books of the Bible; we always talk about his book named Genesis, a beautiful Alchemical Kabbalistic knowledge that encloses and hides many truths that people ignore. Master Jesus whose true physical image was engraved in an emerald in the time of Augustus Caesar named also Octavius Caesar after Julius Caesar.
“And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.” - Luke 2: 1
And when Octavius Caesar, the emperor of Rome, heard about Jesus, he said to one of his craftsmen, “Please engrave Jesus’ image in an emerald for me.” And that is what he did. The image at that time was in the artist’s mind because he knew Jesus physically. Such printed image taken from that emerald is precisely the image that we, gnostics, have. Of course the emerald is in the Vatican. But that is the true physical image of Jesus. Many artists and painters have painted Jesus in different ways. He had black eyes, not blue eyes. Hollywood always portrays Jesus with blue eyes and sometimes very blonde, but the truth is that Jesus had black hair and black eyes. His skin was copper because in the Middle East people are toned because of the sun.
We have also the great prophet Mohammed, who was another incarnation of Christ. And Zarathustra in Iran. And in America Quetzalcoatl. It is very important to understand Quetzalcoatl in the Aztec pantheon is the same master that the Mayans called Kukulcan. However, there were many Quetzalcoatls, many Kukulcans in America. Many, but we could count them with the fingers of our hands. When we say that there were many Quetzalcoatls or many Kukulcans we meant many masters that incarnated Christ, and who were call Quetzalcoatl, likewise with Zarathustra. When we study the life of Zarathustra, we find many Zarathustras. H.P.B states that there were about thirteen different Zarathustras, masters that work with the fire of Christ. This is why it is difficult to name a master whose real name was Zarathustra because there were many, as well as Quetzalcoatl. But, Gnostically speaking, symbolically speaking, we find that they represent the fire of Christ, Quetzalcoatl, the Ain Soph Aur, as well as Ahura-Mazda, which represents the superior light or fire of Zarathustra, because they were also worshippers of fire. This is a particularity of the Zoroastrian religion. They worship the fire because that fire, Ahura-Mazda, is precisely that upper force that expresses itself through many masters that incarnate that force, and who are name Zarathustra.
Avalokiteshvara is another name for Christ in the Tibetan Buddhist pantheon in China and different parts of Asia, but also in Tibet especially they call that Lord, that is an expression of that light, Chenrezig. Many Tibetans sometimes name him Chenrezig, sometimes they say we are going to deliver an Avalokiteshvara initiation because they know that whether it is Avalokiteshvara or Chenrezig it is the same force. In Buddhism there are masters that incarnated Christ who is represented as Avalokiteshvara or Chenrezig. As Jesus represents Christ in the Middle East, Krishna represents Christ in India, and Avalokiteshvara in China or Kuan Yin, who is also called Kuan Shih Yin, who is sometimes represented as feminine because Christ can incarnate into a male body or a female body, in anyone that enters into this Christic-realization as the great Buddha Gautama, who was also and expression of Christ.
Here we only mention a few of them in order to point out that when we talk about the Son of God we can name him Kuan Yin, Buddha Gautama, Chenrezig, Avalokiteshvara, Quetzalcoatl, Zarathustra, Jesus, Mohammad, Moses, Krishna. Whatever name, because the personality of God is formed by the multiplicity of gods that the Bible calls Elohim. And this is precisely what we have to understand when we work with the Elohim, we become another Elohim, if we self-realize Christ within ourselves thanks to the help of them.
In this day an age, the one that is guiding the force of the Elohim on this planet Earth, in this moment, in this time is called Samael. That is the fifth angel, the fifth Logos, or Elohim. This is why the Logos is called Elohim Tzabaoth. Tzabaoth means army. Elohim Tzabaoth means the army of the gods and goddesses, which are many. And that is Christ. That is why when we see or hear people, ignoramuses, pronouncing themselves against other religions and think that the only Christ is Jesus of Nazareth that came 2000 years ago we feel pity for them. Because they ignore what Christ is, and what the avatars or messengers are. So, this is precisely the main point of this lecture.
Audience: Earlier in the lecture you mentioned a quote from the Pistis Sophia and the twelve saviors and correlate it to the twelve aeons. But there are thirteen aeons, so why are there not thirteen saviors?
Instructor: Exactly, well they are thirteen aeons because they are related to the twelve planets of the solar system that rotate around the central sun. Of course, the father of all these twelve lights is the unmanifested absolute. From Ain, the unmanifested absolute, manifests the Ain Soph, which is from where cosmic nights and days, and the light of the Ain Soph Aur that we explained today, and the rest of the sephiroth come. We always talk about thirteen heavens, but twelve saviors because all those twelve saviors are united with Ain, the unmanifested absolute, as the Paramarthasattya that mentions these twelve saviors who is master Jesus himself, an in habitant of Ain; Master Samael explains about it in Pistis Sophia.
Audience: Would Jesus be the thirteenth since he resides in the thirteenth and has his twelve disciples, and they follow him, and would he be the symbol of that central sun?
Instructor: Yes, if we study the twelve apostles of Jesus of Nazareth, He being the thirteenth represents the Ain, and the twelve apostles, the rest of the aeons, or sephiroth that are expressed after the Ain. And it is like that because we know that master Jesus of Nazareth, whose name is Aberamentho, he is a vehicle of Christ of course, but he is the only one that we know that belongs to the Ain. Master Samael Aun Weor expressed to us when he was in Mexico, “I am going to perform the work of self-realization three times. And to tell you the truth I always enter into the twelfth aeon. I would like to enter into the Ain, but that depends on the will of my God, my Elohim.” The only one that entered and left in order to help this humanity is the Master Jesus of Nazareth, Master Aberamentho. He entered into the bosom of the thirteenth aeon, and left in order to help this humanity, in order to help gods and men. So, Master Jesus of Nazareth, Aberamentho, is a Paramarthasatya, an inhabitant of the Ain. And Master Samael Aun Weor is an inhabitant of the Ain Soph. He wants to enter into the Ain at the end of this cosmic day. I hope he will. Because as you see, the ones that enter into the Ain they leave the universe forever. But there are exceptions. It does not mean that you cannot enter into the universe in order to help. Master Jesus did this. He was already there in the Ain, but when he witnessed the cosmic day or this creation from the Ain, he felt pity. And then he abandoned the Ain in order to help the Monads on this planet. But, unfortunately, no one understood his mission because they think that by believing in him they will go directly like rockets into the Ain. Such a belief is impossible.
Audience: You had mentioned that the Ain Soph Aur is the light, the logos and the Ain Soph the womb. Does that make the Ain the phallus?
Instructor: Well, master Samael calls the Ain the bosom of the eternal cosmic Father, and he explains that the Ain Soph is the womb of the divine mother, space, from where the worlds, the cosmic days, the Mahamanvantaras emerged, and the abode of cosmic nights, the Mahapralayas. So, if the common cosmic Father is Ain, then obviously the divine Mother is the Ain Soph. But they are not manifested. He says also that before entering into the bosom of the Father, we have to enter into the womb of the Divine Mother, which is the Ain Soph. But in the universe there exists the Son, the first emanation of Ain and Ain Soph, which is the Ain Soph Aur, which is Christ, as light, as energy. There exist a type of creation or planets in the Ain Soph Aur, which are spiritual, Master Samael calls them the planets of Christ. This is very important to understand because many Gnostics think that the planets of Christ are the planets that are in the solar system. They, of course, emerge from that light, but when master Samael addresses the planets of Christ, he is addressing those spiritual suns or planets that exist in the Ain Soph Aur, which are many. Because every solar system has its own particular Ain Soph Aur, or in other words, its own Solar Absolute. Solar Absolute is Ain Soph Aur. Understand that the Ain Soph Aur is the eleventh aeon, the twelfth aeon is is called the Ain Soph, the divine Mother Space, the cosmic womb, the unmanifested cosmic Mother, where the planets submerge into cosmic nights; and the unmanifested cosmic Father is the Ain. All of these three aeons are one. Master Samael called that deity or seity Aelohim, which is in the unmanifested space. Aelohim, the letter A means without, so Aelohim is NoElohim, it means something else. The Elohim emerge from Aelohim. Now, in Buddhism this Aelohim is named Adi-Buddha, which means the Buddha which is perfect light. Adi is light, pure essence. Which is not a person, it is just substance.
Audience: Why do we say that the Ain Soph Aur is the first manifestation of light?
Instructor: The first manifestation of the Ain Soph, which is the outcome of the Ain, is the Ain Soph Aur.
Audience: But the first is the Ain?
Instructor: Yes, but that is completely abstract, unknown. If we meditate we can penetrate into the Ain Soph or Ain Soph Aur, and experience that. But to penetrate into the Ain is not possible. You have to intuit what is the Ain. But of course, many great meditators in Asia and other places, they died willingly in order to enter into the Ain Soph Aur, and they sustained themselves into Samadhi, in the planets of Christ. But when the Paramarthasatyas, or the Elohim of those levels which we call Paramarthasatyas, we sometimes call them the Paramarthasatyas of the 11, 12, or 13 Aeon. But the real Paramarthasatyas belong to the Ain. So when those inhabitants of the Ain Soph Aur look at these individuals, they say you are enjoying this atmosphere here, but remember you don’t belong here. Sooner or later you have to leave. Because in order to stay here you have to have the Dharmakaya, Sambokakaya, and Nirmanakaya bodies. And this is something that only through Sexual Alchemy you can create. But they enjoy their stance there. Master Samael said that in many of his meditations, he found friends that he had in China that were enjoying the atmosphere of the planets of Christ, but he said it is too sad because sooner or later they have to abandon that abode because they don’t have the vehicles in order to stay there. But that doesn’t mean you cannot experience and have some vacations in the Ain Soph Aur. Many great meditators or yogis do it. The problem is that they think that they are done. No. You can experience through Samadhi many heavens. But, to self-realize the light of those heavens within you, that is the main thing, that is to have God within.
Audience: But how do we form God within?
Instructor: Listen, "Mi מי of the heavens above is (Binah or Pingala) the highest pole (El אל in our cerebral spinal’s fluid); Mah מה of the heavens below is (Malkuth or Ida) the lower pole (אלה Elah in our genital’s fluid); and the (גוים Goyim, the fiery archetypes, the garments of splendor of the fluids of the heart, the) heritage of Jacob (Tiphereth, the Human Soul, that is in the גו gav, the middle of the tree of life) stands (in Sushumna) between these (Pingala and Ida, El and Elah the) extremities of the heavens."
"The explanation of the forming of (our inner) אלהים Elohim and (El אל our Inner) אברהם Abraham is as follows: (by means of sexual alchemy) יהוה the holy one through מי Mi took (the גוים Goyim, the splendorous archetypes) from (גו gav, the middle, Tiphereth), and joined it to אלה Elah (the Goddess, in Malkuth) and with אלה these formed אלהים Elohim. Thereafter (in the Exodus), יהוה took (אלה these, the גוים Goyim, the splendorous archetypes from) מה Mah (Malkuth), and joining them to אבר Abr (Chesed), and formed אברהם Abraham." - Zohar
The instructors who teach the lectures and courses are volunteers from a wide variety of backgrounds. Each has years of experience teaching and working with the practices and exercises that awaken the consciousness. Since the goal of dharma, yoga, or gnosis is to follow our inner Being, and to focus on divinity not terrestrial personalities, the lecturers remain anonymous, and do not broadcast their names, faces, or personal information. They do not have spiritual titles or names, do not accept followers, and live their lives anonymously like any other person in society.