Let's talk a little about esoteric matters. We will talk about the science of. ..
Only people in third chamber can understand this science, because naturally, people who are not meditating do not understand it; thus, they come to these matters with questions from the antechamber, first chamber, etc., and this is not correct. So, if a brother or sister is not meditating in third chamber, we beg them to be kind enough to withdraw...
So, is the guardian sure that all the brothers and sisters here belong to third chamber?
"Yes, that's how it is!" [responds the one alluded to].
Then, we will start today’s lecture...
First of all, it is necessary to get to know one's own Being. However, we emphasize that we are talking about knowing it from the exclusively objective point of view. It would be impossible to know our own inner Being from a subjective point of view, and that is obvious.
In conventional psychology, they consider "subjective" to be positive, clear, real, and "objective" to be secondary. Psychologists are wrong, because in real, revolutionary psychology that which is "objective" ["impersonal, unbiased, perception of facts"] is the spiritual, the real, the true; while that which is subjective ["lying under, below, near bordering on,"] is incoherent, vague, imprecise, material. We must therefore take these factors into account.
When I say that we need to knowin a completely objective way, I am affirming a great truth; and you have to apprehend what I am affirming...
Our Being, in the world of the 12 laws, is conditioned by those laws and is represented by the sun (which is the world of 12 laws). It is also conditioned by the world of 24 laws (which is any planetary world of the solar system), and it is conditioned by a world of 48 laws (the physical world), and in the densest form, it is conditioned by the world of the 96 laws. So, we need to know, not only in the world of the 12 laws, or of the 24, but in all the worlds, and this requires many efforts; these are not indirect efforts, but rather direct, central efforts.
We really need to know ourselves—"Human, know yourself and you will know the universe and the gods"—because only by knowing ourselves can we work directly on ourselves. If we do not know ourselves, how would we work on ourselves? Impossible! Right? What we are looking for is a change, a radical transformation, and this is only possible by self-exploration, because that way we can work "directly" on ourselves.
When I speak of "working on ourselves," this phrase must be understood. We could become imitators of someone, but in this work to do so would not be to not work in a central, direct manner, it would be to work unilaterally. We could imitate the husband, or the wife of the family, or some instructor, but then that would not be a central, direct effort.
Krishnamurti says, for example: "I do not want henchmen or followers, but only imitators of my example." I find this too selfish, for if someone becomes an imitator of Krishnamurti, that one is no longer making a central effort. No! It is already an imitative work. Thus, the work of imitation is in itself not a work on oneself directly. No! One is doing it from an angle, one is doing it unilaterally; it is not a central work, it is not a central effort.
I do not tell you to imitate me, because in that way you would not be making a central effort. I tell you to make a central effort, a series of central super-efforts, to work on yourself directly. Only in this way is it possible to produce a change within ourselves.
However, when one works on oneself objectively, when one makes direct, central efforts to bring about change, it happens that the lower emotional center then attacks us intensely. It can be said that the lower emotional center is catastrophic, dark, horrible.
When attacks arise against the lower emotional center, one suffers immensely. Then, people who hurt us appear on our way, on our path; people who stick their dagger in the lower emotional center, and we feel that they torture our hearts. Of course, there is always a tendency to react against those who in one way or another hurt us, because we have that very marked tendency to react and if we react, the lower emotional center is invigorated, and that is very critical!...
Nonetheless, each fight against our inferior emotions has certain advantages. One of them is, precisely, the most important: that our individual Being arises (as a result of the conflict against the emotions which come from the words that hurt us), a product of the struggle, of the effort. Our individual Being emerges (vigorous, direct) into manifestation, and it is obvious that he unifies all our functions. Our centers, which used to march wildly against each other, are wonderfully integrated. It is through this struggle against the inferior emotions, through these objective and central super-efforts (not indirect or unilateral), that a powerful individuality and the integration ofare truly achieved.
When quoting this phrase, "integration of," the product of the central efforts on oneself, we must reflect a little ... Actually, our deep inner Being is not integrated: it is made up of many autonomous and self-cognizant parts.
In the sacred scriptures, for example, the twelve apostles are spoken of. When people read the bible, they take their understanding of the twelve apostles "by the dead letter": it is said that "they were fishermen" that they "followed Jesus of Nazareth, the." But the initiate who is working on himself directly, on his own Being, comes to discover these twelve apostles, those twelve fishermen. The initiate does not discover them outside of oneself, but within oneself. With amazement, one comes to realize that those twelve apostles are twelve parts of our own Being; then one forgets a little about the merely historical question and attends better to the gospel within oneself. They are the twelve powers that, in the Venustic , penetrate into the womb of the Divine mother, to come a little later to physical existence, and this is extremely important.
When we speak of the twenty-four elders of the apocalypse of Saint John, who "throw their crowns at the feet of the lamb" it is necessary to understand this, too. These twenty-four elder strangers are also not strangers to ourselves; they are twenty-four autonomous and self-cognizant parts of our own Being.
And when the four saints are mentioned, one must know how to understand this: these saints are the four devarajas that are not only found in the four cardinal points of the earth, but within ourselves and have power over the four elements.
When we speak of the slain lamb, which "erases the sins of the world," let us not think of a historical figure, from 1977 years ago. I do not deny the existence of the great Kabir, Yeshua Ben Pander; it would be absurd to deny him, since he is the author of the (this is historical). But let us think of that interior Yeshua (to whom Paul of Tarsus alludes so much), that is, the intimate Jesus- Sophia , the humanized ; to that logoic ray that each one of us has and that (in ) enters into the maternal womb of the Shakti, in order to come later to the manifestation, in the (first) Venustic .
We must remember that theis not a human or divine individual, those who think like that are wrong; the is a perfect multiple unity. Each one of us has a logoic ray (so to speak), an intimate , which when humanized within the womb of our - Shakti, becomes the intimate Jesus . Jesus, Jeshuah (יהושע) means, "savior." or Christus, or in other words Vishnu or Osiris, is our logoic ray.
When Paul of Tarsus speaks so much about Jesus, he is not referring to him as a historical figure, but to the inner Jesus of each one of us. Likewise, that wonderful and holy man, that famous brother Fray Diego de Molinos when writing his “spiritual guide” always wisely referred to the same Jesus . Obviously, that man died a martyr, in a dungeon of the inquisition. He wrote "Imitation of " which is more, let us say, Nirvanic than dogmatic in flavor...
So, brothers and sisters, that intimate Jesusis the one that counts. If an enlightened person truly invokes Yeshua Ben Pander in the worlds of cosmic , he will give him this greeting, pointing to the heart: “look for me within here; look for the in here.” Yeshua Ben Pander came to bring the doctrine of the Intimate , in the same way that Gautama, the Buddha Shakyamuni, brought the doctrine of the Inner Buddha.
So, my dear brothers and sisters, I want you to reflect on what all this means ...
When one speaks also of that great mystic called Santiago (Jacobus, James), the apostle, one must understand the mercury of the secret philosophy. Santiago is the very representative of mercury, which is one of the twelve most important powers that we carry within us. That is Santiago the Elder, he is the blessed patron of the Great Work, he is the one who teaches us the wonderful science of the Great Work.
The Father of all the lights is the Ancient of Days; each of us has his own Ancient. Through Santiago the Elder, he teaches us the blessed science of the Great Work. See how important Santiago (Jacobus, James) is.
And when we speak of Philip, do not just think of Philip the Apostle, the one who baptized the eunuch on the bank of a river, or of a fountain; that wonderful personage who appeared and disappeared as if by enchantment, who traveled through the air and, therefore, astonished the towns. That is the path of our inner Philip (that each one of us carries within). It is obvious that if we invoke him with purity of heart, we beg him to take us out of the physical body and take us through the suprasensible regions of eternal space, we will be assisted by him. To that end, those twelve powers are within ourselves, not outside of ourselves.
Nevertheless, our inner parts do not finish here: we have the guardian of the threshold of the astral world, the guardian of the threshold of the mental world, the guardian of the threshold of the causal world (these are three guardians).
And what shall we say about theShakti? She has five aspects, namely:
Nephthys, the unmanifested (which is the most hidden and terrific of all). In the name of truth, I myself have not been able (at least in this reincarnation) to enter the temple of Nephthys. In the temple of the unmanifested Nephthys, the door is very narrow, even if it is crystalline... Obviously, one day, I think, I will enter, because the gods also suffer a lot in order to be able to enter the temple of Nephthys...
Then comes she, the manifested one, let's call her Isis, let's call her Adonia, Insoberta, Rea, Tonantzin, Cibeles, Diana, María or Marah. It doesn't matter what name we give unto her; she is closer to us, better said, with us. She is wisdom, love and power. And she is part of our Being too. She is a part of our Being, but a sunderable part.
Now, let's also talk about the third aspect of the Cosmic Mother. As the terror of love and law, she punishes the initiates when they deserve to be punished... The queen of hell and death, it does not matter if we call her Proserpine or Coatlicue, or Hecate... The terrible Hecate... In any case, she punishes us for our own good, and she is also a sunderable part of our own being.
And what shall we say about Mother Nature, the fourth aspect of our Being-Mother? Isis, perfectly unites the zoo-sperm with the ovum. She is the one who mathematically designs the physical body. The one who has exactly 48 chromosomes in the primitive germ cell to her disposition. Obviously, ourNature is wise by nature.
Finally, we have the fifth aspect: the elemental magician, the lady who gives us instinctual impulses, as a queen of the elements. As an elemental magician, I repeat, she is wonderful...
Thus, Gautama Buddha speaks to us of "peace, the driver of the sacred cow." Someday (do not be surprised) each of us has to become the conductor of the five wonderful aspects of the five-legged cow, of the sacred cow. By the way, Madam Blavatsky saw in Hindustan one of those wonders of nature: a white five-legged cow (the fifth leg was carried on her hump, with which she scared off the flies); It was led by a young man from the Sadhu sect, who fed on her milk. From time to time, cases of these appear and have appeared in America as well, living representation of the five bodies of the, of the five aspects of the - Shakti.
Thus, you are seeing the different aspects of our Being. Our Being is also the Lion God, the lion of the law; he is the (kaom) policeman of karma, which we carry within, who arises from those regions when we have made a mistake. We have our own particular Anubis, who also applies the law to us.
We have Metatron (related to the right shoulder) and a Sandalphon (related to the left shoulder). And we have the Lord of Time, who can bring us the memory of our old existences, our memories ... We have all them within us ...
We have Minerva, not only in the macrocosm, but also as a part of our Being, who has wisdom, who can perform extraordinary operations within us... Our Being-Mother ...
Our being has many autonomous, self-cognizant, independent parts. The upper part of our being is the Elder of the Centuries.
We could not perfect the different parts of our Being if we did not eliminate (from ourselves) the inhuman elements that we always carry within; all those psychic aggregates, living personification of our mistakes.
Thus, my dear brothers and sisters, "as above, so below." If in the highest part of our Being there is a multiplicity, then in the lower part there is the multiplicity of the(by opposition). We could not, I repeat, purify or perfect the highest parts of that are within oneself—and indeed, the most difficult thing is to perfect the highest part of —without having destroyed every last one of the psychic aggregates.
Whoever manages to develop the highest part of, whoever manages to purify it, receives the degree of Ishmesch.
The grades are known on the horns. The innerof each one of us, who is a sunderable part of the within ourselves, has horns. By the number of tridents on his horns, the degree of spiritual development and perfection of objective reasoning that we have reached is recognized.
Those who possess the six tridents on their horns have done the great work, they have succeeded in establishing themselves in the holy Anklad; but those who possess the nine tridents on their horns, are integrated with the eternal common cosmic father.
Now, by opposition, we also have a multiplicity in the; by opposition we must disintegrate them.
There are two types of integrations, my dear brothers and sisters. We can integrate our Being, and that is a cosmic integration, a positive crystallization. And there is another integration, my dear brothers and sisters: a negative integration.
Those who integrate thebecome terribly wicked demons. They exist! They are black magicians who have become crystallized; black magicians who worship all the parts of their , who have brought them together within themselves, who have fully integrated them (such is a negative integration, the integration of the ).
There are schools that worship the, and that do not want to disintegrate the , instead, they venerate it, they adore it, they consider the different psychic aggregates as "wonderful positive values," thus, they take great care of them. Those mistaken ones integrate their , they become extremely strong tenebrous magicians of darkness. They exist in the black sun (by opposition), the antithesis of the sun that illuminates us. They exist in the bowels of the underworld, they exist in Lilith, the black moon; they are mistaken crystallizations, negative integrations. We must become aware of all that...
Therefore, in the fight against negative emotions,arises, the process of integration of begins little by little. And, by opposition, the disintegration of the is intensified, until its total annihilation.
In our investigations, we must not forget that it is necessary to study; not only, I repeat, in the world of the 12 laws, but also in the world of 24, in the world of 48 and even in the world of the 96, because is conditioned by the different psychic aggregates that we carry within, and this is obvious.
Once we have comprehended this, we also comprehend the need to comprehend others. We cannot understand others if we have not comprehended ourselves. In order to comprehend others, and to be in the real and true brotherhood, it is necessary to agree.
Someone might say: "Well, I comprehend so and so, but I do not agree with him." That is absurd. If you comprehended him, you would agree with him. Precisely because one has not comprehended that person, one does not agree with him, that's obvious. How can you comprehend someone and disagree with that one at the same time? This is strictly a mathematical question. If we add 20 + 20, what amount would it give us? 40, right? Well, if we divide 40 by 2, what is left? 20. And it's obvious, we started from 20. Okay, so would that 20 be? It would be what we could call the “exact mathematical half.” Why? Because simply, it is that exact mathematical half (which is the number 20) between two quantities: 20 and 40. But that average mathematical quantity, between two quantities, obviously gives us the balance between being and knowing, to be sure! There must be a perfect balance between being and knowing; if there is not a perfect balance between being and knowing, then, simply, there is no comprehension... Thus, if you comprehended someone, you must comprehend him, and if you do not comprehend him, then you do not comprehend him and that is all.
It could be that someone (who we presume to have comprehended) has different ideas from ours, and that we say: "Yes, I have comprehended, but I do not agree with him." In this case, we have not comprehended him; if not, we would agree. What I'm saying is difficult to comprehend, but it's real...
For example, if such and such a person is "Protestant" and we are Gnostics, and we have understood that he is "Protestant" from his point of view of religion, and we say: "I comprehend him, but I do not agree with his Protestant church, with his Protestant ideas" then we simply did not comprehend him. However, if we have really comprehended him, then we know that he is repeating certain biblical parables and that he is repeating them dogmatically, if he is repeating them dogmatically. Then what happens? We comprehend that he is just repeating them dogmatically. If we comprehend that this is a man of the 3rd level, merely an intellectual man, then we say: “this man is repeating what he has studied in the Bible, what others have taught him or had taught him; he is a third level man (merely intellectual), I have comprehended him. I do not argue with him, I have comprehended, because he is of the 3rd level, and I am of the 4th, 5th etc . Therefore, that is his truth; I have comprehended him and I am his friend”... That is indeed called “comprehension,” and “agreeing.”
In order to comprehend someone, you have to agree with that person. If that someone, for example, speaks English and we speak Spanish, how could we comprehend him? We have to agree on something: in language, or in symbols, in order to understand each other. Otherwise, how would we understand each other? There would be no understanding. So, we need to understand each other.
Considering these things, my dear brothers and sisters, comprehension really is something that needs to be investigated thoroughly.
Here in our studies, we learn to comprehend; by comprehending the teachings, we advance in the sense of comprehension. Thus, to comprehend is essential...
We need to comprehend, but we must equilibrate being and knowing, because if knowing is greater than being, there is no equilibrium; if being is greater than knowing, there is no equilibrium either. Being and knowing need to be equilibrated; only thus does comprehension arises.
It is vital to comprehend, and as we move forward (self-exploring, let's say, all those parts of our Being), comprehension then grows more and more in us; that's obvious.
Comprehension takes us very far in our studies. In any case, we fight for the integration of, we want the disintegration of the . Therefore, it is urgent to work deeply on ourselves.
In order to disintegrate the, there is a need to comprehend each psychological aggregate that we are going to disintegrate. For example, revenge (do not confuse justice with revenge; justice is one thing, revenge is another). There are many who say: "revenge is sweet" and that is absurd. It is absurd and they take justice into their own hand (that is revenge). The Great Law is in charge of collecting the accounts in each case; we do not have to occupy the position of the Great Law. If we find out that we are vengeful, we need to comprehend the why of that vengeance. To comprehend the process of revenge, , reflection is necessary; the process of revenge is confused (very easily) with the process of justice, and we always have a very marked tendency to take justice into our own hands (that is revenge, to be vengeful). If someone hurts us with the word, we react violently (that is revenge), we are not able to remain silent in the face of an insulter, in the face of someone who is offending us; we always have that very marked tendency to react to whatever little word they say to us, and we always feel alluded to, and although we are on the path, time and again we respond by reacting.
Observe all the little brothers and sisters of the Gnostic movement in general: are there any who perhaps do not react, in one way or another, either by verbalizing his reaction or by keeping it a secret? Everyone has that marked tendency to respond to the word that he offends, to the smile that he hurts, to the eyes that stab (all have this very marked tendency to react).
There are those who occupy, for example, the altar (this is the most sacred thing, the altar) in order to address the brothers and sisters, offending them, wounding them, taking revenge on some, taking revenge on others, etc. This has not happened, here, in our patriarchal headquarters, for the first time; but yes, in other latitudes of America, priests who put on their sacred garments, who occupy, let us say, the platform of eloquence to address the public, do so with ulterior motives: wounding so-and-so, doohickie, doodad, taking revenge on thingummy, etc. Do you think these people are doing well, always reacting? It is a marked tendency, always, to mistake justice for revenge.
When one comprehends the process of revenge, one can afford to disintegrate the psychic aggregate of it; but only by properly comprehending it. Before properly comprehending such an aggregate, how could we disintegrate it?
What shall we say, for example, of jealousy? There is a lot of jealousy, not just passionate or loving jealousy. No! there is political jealousy, there is religious jealousy, there is jealousy for friendships, etc. Jealousy is a mutiplicity. And, what is it that we called "jealousy"? It is the fear of losing what you love the most! The outcome of this, then, is theof attachment... A man fears losing his wife and is horribly jealous; a woman is afraid of losing her boyfriend, and she is terribly jealous of him; and from there are horrendous conflicts, deaths, revenge, hatred and fifty thousand things like the sort.
How could one disintegrate thatof jealousy, if one does not know that this is the product of fear, of the fear of losing what is most loved? How could we even try to eliminate the of jealousy, if one does not know that it is the outcome of attachment, if one wrongly believes that it is the outcome of love? How could love be jealous, if love is perfect, if love is divine? Jealousy cannot come from love, because love gives everything, love wants nothing for itself, but everything for it loves. Love only wants the happiness of it adores, love knows how to sacrifice itself for the good of the one it loves.
So, jealousy does not come from love, it comes from the. But if you ignore that, if one is justifying jealousy, how could one eliminate it… in what way could it be eliminated? It is impossible!
So, it is necessary, first of all, to discover the defect that we must disintegrate, then to comprehend it through the evident reflection of, by means deep , and once comprehended, one is prepared for its elimination.
Thus, my dear brothers and sisters, it is necessary for you to reflect on all of this: as long as one has not disintegrated the, one is exposed to very serious errors: to judge, to hate, to feel desire for revenge, to take revenge, etc. etc. etc.
To comprehend others? It is indispensable. But how can we comprehend others, if we do not comprehend ourselves?
There are seven levels of people, and we cannot deny it. First is the first merely instinctive level, the second is the exclusively emotional level, and the third is the intellectual.
Beyond these three levels, is the fourth level: that of the equilibrated person, the person who has already balanced the centers of his organic machine. Then comes the fifth level: one who has manufactured an astral body, who can consciously live in the astral world. The sixth level is that one who can live in the world of the mind, consciously, because they have already manufactured their mental body. And the seventh is that of those who are established in the causal world, with a causal body, as causal humans.
Obviously, those of the first three levels are the ones who cause the most damage, because they do not comprehend each other. People of the 1st, 2nd and 3rd levels live within the circle of the "tower of babel"; there exists the “confusion of tongues,” there nobody understands anybody. They are the ones who have caused the first and second world wars, they are the ones who have the world in tribulation. Moreover, those who belong to the 4th, 5th, 6th, or 7th levels would not do what those of the first three levels would do. People belonging to the 4th, 5th, 6th and 7th do not cause wars, they do not have the world in conflict. It is those people of the first three levels who have brought so much bitterness on the face of the earth.
Among those people of the first three levels, there are different degrees of comprehension, that is obvious. Among such a group, there are many kinds of people. So, you see what comprehension means.
We must comprehend everything; to become cognizant; to explore ourselves deeply, to know ourselves. I already told you in past meetings that there were two key aspects, two decisive factors in our studies: one,and the other, relaxation of the body. In other words, to remember your Being, your own profound inner Being and to relax your body in profound .
Thus, this is how the new comes to us, little by little while we are exploring ourselves, and that is fundamental...
Now, for you, at the conclusion of this lecture, this thesis, I give the brothers and sisters here present an opportunity to ask what they have not understood, thus, brothers and sisters you have the floor...
Disciple: Venerable master, referring to your former lecture, about relaxation and, what is it that gives ? In other words, in order to be in , is the equilibrium of the three cylinders of the human machine needed? Or is it the remembering of that equilibrates the cylinders of the organic machine?
: With the remembrance of one's own profound inner Being, the emergence of the individual being in one is produced, or cooperates, or is helped. Obviously, when arises in oneself, he then balances the five centers of the organic machine: intellect, emotional center, motor center, and the instinctual center, and the sexual center. In truth, this is how the equilibrium of the five centers of the machine comes.
Disciple: Then, thecannot arise spontaneously, but through a work on the false ?
: It is obvious that, in respect to " ," a psychological work is always implied. Our relaxes, putting it in a passive state. Then the messages that come from our Being, through the superior centers, reach the mind; thus, this is how our being brings order and harmony in us.
Disciple: Venerable master, you say that the equilibrium of the centers is achieved by our Being. But within that comes the game of theand the conflict of the mind, in what way could that conflict of the mind be conjured, in order to achieve... the true expression of and of the equilibrium in us?
: Well, when we talk about “relaxation”, we must understand it in its entirety, because if we are going to exclusively relax the muscles (which are always tense), we have not fully comprehended the process of relaxation.
To truly become relaxed, implies not only to relax the muscles, nerves of the physical body, but also the mind. When the mind is still, when the mind is silent, when it is no longer projecting, when it is in a receptive, integral state, then the new comes. But, as long as there is a projecting mind and a body in tension, the new never comes. So, in order for the mind to not be in conflict, even for a few moments, there must be physical and mental relaxation. Then these conflicts disappear for an instant, for an instantin us arises. It is a moment of emptiness that takes advantage of to fill, and then the new comes. Little by little, (slowly) produces the union of all the centers of the organic machine, and the conflicts between the disappear. Then, over time, we can receive messages from the superior worlds. But consistency in the work is needed; that is the way forward...
Disciple: Venerable master, you spoke to us about the different autonomous and self-cognizant parts of, and you gave us some examples, speaking of the apostles that are within each one of us. What autonomous and self-cognizant part of is intimately related to the annihilation of the ?
: Judas Iscariot! Let us not just think of the Judas who existed 1977 years ago, let's think of our inner Judas... That inner apostle is one of the twelve powers that we carry within us, one of the twelve parts of our Being. He is vividly interested in Buddhist annihilation; he is extraordinary...
I do not deny the existence of that apostle from 1977 years ago, who really represented our intimate Judas. He is a reality. He exists. He is a great master, the most outstanding master, the most exalted adept who walked with Jesus of Nazareth, but within us there is the inner Judas, outside of that Judas really, outside of the three traitors who are here in our centers, there is someone who personifies Iscariot, who is really interested in the destruction of the, within each one of us. Judas Iscariot teaches us, with crystal clear clarity, the doctrine of the disintegration of the .
Judas Iscariot is not, as many think, a man who betrayed his master. No, he performed a role, taught by his master, and nothing else. Jesus of Nazareth himself prepared him for that role and Judas learned it by heart and performed it conscientiously, publicly.
The doctrine of Judas indicates how to achieve the elimination of all the psychic aggregates, the death of the. For that reason, Judas hanged himself, in order to indicate that the must be reduced to ashes.
Judas played a role, and nothing more; he prepared himself thoroughly. In order not to contradict the sacred scriptures in any way, he rehearsed it several times, before doing it publicly, as an actor plays the role of him and nothing else.
Judas was and continues to be the most exalted disciple of Jesus, he achieved the Christification...
Disciple: Master, how should we understand the work of Thomas in us?
: We well know that Thomas implies a bit of skepticism, of doubt, all of that.
But taken in depth, that mystical Thomas that we carry within us is obviously related to discernment. It is necessary to learn to discern. It is urgent, let us say, to discover self-criticism, in order to ascertain the values of that which we carry within. Discerning the value of any thing, is how you have to understand Thomas, the interior Thomas.
Each of us carries the twelve powers within his own Being. And all those autonomous and self-cognizant parts of our being, in theSophia, are called the "rulers of the aeons and of destiny and of the sphere." They move, then, they do their work, the great work, with the square, the triangle, the octagons; and all this must be understood.
Disciple: Which of the twelve powers is in charge of?
: Unquestionably, there is one who is in charge of ; he is called in "antimony"... but this is not one of the twelve powers... [a student interrupts with a question].
Disciple: But what about a part of our Being?
: Well, there is a master who is a specialist in , and to whom I am sure that antimony obeys, which is precisely Santiago the Eldest (the blessed patron of the Great Work), he is obeyed by antimony. Do you understand? He is the transcendental manager of , of the Great Work.
Disciple: Lord and Master, in what way would Saint Peter work to bringwithin us?
: There are three purifications to be done by iron and by fire. Whoever does not perform the three purifications does not achieve Christification.
Peter, with his head down (indicates that he is crucified with his head down), means that one must go down to the ninth sphere to work with fire and water, the origin of worlds, beasts, men and gods. All authentic whitebegins there. That is what Peter shows us with his crucifixion.
Now, there are three purifications that are the three negations of Peter.
First purification: the one of first mountain, that of.
Second purification: the second mountain, that of the resurrection.
Third purification: it belongs to the eight-pointed star and the book of Job, on the top of the second mountain.
The resurrection of the intimatein us could not be achieved without having previously passed through the three purifications of iron and fire. Three times the rooster crows. That is to say, the mercury of the secret philosophy, because that represents the rooster (Latin Gallus), the GA-I-O, or I.A.O.:
"Verily I say unto thee, that this day, even in this night, before the rooster crow twice, thou shalt deny me thrice.” – Mark 14: 30
This is because thrice does the initiate have to go down to the infernal worlds, in order to work with fire and water.
These are the three purifications based on iron and fire. That is why there are three nails of the cross. That is why INRI is found on the cross: Ignis Natura Renovatur Integra ("fire renews nature incessantly").
In order for the intimate Peter, particular to each one of us, to carry out this work, he has to denythree times. It is not that he denies the by denying it, but rather that he has to go down to work in the forge of the Cyclops, in the ninth sphere, before achieving the resurrection; he has to live among the demons, in three epochs, with the demons, before one can resuscitate from the dead. The resurrection takes place in life, here and now!
Disciple: Master the demon of passionate jealousy, is it a root of?
: Well, yes. Jealousy wouldn't exist if it was not for .
Disciple: Master, what does John, the beloved disciple, represent?
: John represents the verb, the word. He, obviously, will speak to us with the verb of light. John is the word, John is the verb, that is how we must understand him.
Disciple: Venerable master I understood in your lecture that you were conditioned by the solar world and all the worlds, even the world of 96 laws, the Mayans speak of…
: Later in time, as we are eliminating the psychic aggregates, there is a mirror where we can see ourselves, a mirror that shows us the state in which we find ourselves, the same happens with the guardians of the world of the mind and the causal world, so you have to know all of that.
Disciple: A mirror for the essence and?
: Obviously yes, I tell you that the work of intimate is not done exclusively by the essence, all the parts have to work! I remember when it was my turn to work in the world of the mind, then the Valkyries of the temple said, to the superior part of my own Being – that is, not to me, to the superior part of ; in other words, the Valkyries addressed to the Elder of days – with these words: “help him (referring to me), because if you do not help him, he will fail, and if he fails you fail too!” Thus, this is what was said to , to the superior part of .
Of course, it is not irrelevant to say that since then I have felt tremendously helped, and I have done nothing without being helped. Thus, it is not only the human person who has to work. The essence is weak, that is why it is necessary that all parts ofcooperate, that they work, in the work of the intimate of .
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