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“Uncover the veil that shrouds Heavenly Spirits. Behold, every man and every woman is a star, like mysterious lamps hanging from the Firmament. God is the flame that stirs in everything, the vivifying geometry of everything. This is why the number is holy, is infinite, is eternal. There, where He resides, there is no difference; diversity is unity.” - Tarot and Kabbalah by Samael Aun Weor

This lecture follows on from the lecture "The Parsufim, the five faces of God." Here we are going to study the five types of souls or consciousness that we have to be cognizant of.

In Hebrew, the original language of the bible, the words for soul are: איש Aish (plural Haishim האישים-the igneous souls), רוח Ruach, נפש Nephesh, נשמה Neshamah and נפש חיה Nephesh Chaiah, etc... Thus, in order to understand the bible we have to learn kabbalah.

"Within their interior, the atoms carry that which the Hebrews call “igneous particles,” “Haishim האישים” or “the igneous souls.” These igneous souls are formidable. Without these igneous souls, atoms cannot process themselves within the living constitution of matter.

Therefore, in reality, no one truly knows the power, for instance, of a few grains of sand (dust of the earth). We can be sure that nobody knows the power that is enclosed there, or what it is capable of doing.

The Haishim האישים or the igneous souls are enclosed within each atom. The great magicians of the east know how to work with these igneous particles of the atoms. In any case, the atoms are impelled by these igneous particles, which are obviously suspected by modern scientists." - Samael Aun Weor

Remember that Master Jesus of Nazareth stated:

"In your patience possess ye your souls (the Haishim האישים or the igneous souls)." - Luke 21: 19

We are going to apply this verse from Luke to the five types of souls, about which we are speaking. Observe that Master Jesus, when addressing the soul, said, “your souls” - he talked in plural, as well as Moses:

“And יהוה אלהים Iod-Havah Elohim (Chaiah חיה) formed Adam of (Haishim האישים” or “the igneous souls of) the dust of (האדמה Ha-Adamah) the ground (our physicality), and breathed into his nostrils the (נשמת חיים Neshamoth Chayim) breaths of lives; and Adam became a (Nephesh Chaiah נפש חיה) living soul.” - Genesis 2: 7

And in his book Tarot and Kabbalah, Master Samael Aun Weor states that we have three souls, Nephesh, Ruach and Neshamah. Yet, in this lecture we are going to address five. The other two kabbalistic souls or consciousness are related to the Logos. Let us name these five Haishim האישים or igneous souls in order from highest to lowest:

  1. Yehidah יחידה, the Universal Soul, Ain Soph, Kether, Chokmah and Binah in Atziluth
  2. Chaiah חיה, the Soul World, the soul of Jah-Havah Elohim Binah in Briah
  3. Neshamah נשמה, the Spiritual Soul, Buddhi, Geburah, in Briah and Yetzirah
  4. Ruach Elohim רוח אלהים, the Soul of Elohim, Chesed, our Innermost, Atman, in Briah
  5. Nephesh נפש, the Animal Soul, Assiah, Yesod and Malkuth

These five types of Haishim האישים or igneous souls, Yehidah, Chaiah, Neshamah, Ruach and Nephesh are the five types of consciousness, or better said, cognizance (from Latin cognoscere, the range of what our consciousness can know or understand). These souls relate to the seven cosmoses, and the Sephiroth of the Tree of Life.

Master Samael Aun Weor stated in Esoteric Treatise of Hermetic Astrology: "Light and consciousness are two phenomena of the same thing. To a lesser degree of consciousness, there corresponds a lesser degree of light; to a greater degree of consciousness, a greater degree of light." So, consciousness and soul are synonymous.

We have to develop, to become cognizant of these five types of Haishim האישים or igneous souls; these are androgynous psychic attributes that we have to possess as איש Aish and אישה Aisha, within each one of us.

“And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called (אישה Aisha) Feminine Soul, because she was taken out of (איש Aish) Soul.” - Genesis 2: 23

In the lecture on the Parsufim, we explained in synthesis the different symbols related with the Tree of Life, associating them with the manifestations of God. Now, we are going to go deeper into this topic, in order for us to comprehend what the consciousness is, in relation with the universe and with creation.

The first Sephirah that emanates from the Ain Soph, from the Abstract Absolute Space, is called Kether. To Him corresponds that first Parsuf, that we name Arik Anpin. We explained that this Arik Anpin, which is Kether, is related to the other two Sephiroth of the first triangle of the Tree of Life: Chokmah and Binah. We also explained that this first triangle, or Trinity as it is called in Christianity, emanates from the Ain Soph. The Ain Soph is in itself the source of these three primary forces. Now, there is a ray that is a light that emanates from the Ain Soph that brings into existence these three primary forces. That ray is what we call the Ain Soph Aur: Aleph-Vav-Resh אור, A-U-R in English, pronounced in Hebrew as “Or,” which means light. As you see, we are relating the light, “Aur,” with the consciousness. Let us read what the Zohar states:

"And Elohim said," [ויאמר אלהים VeAmar Elohim] that is, Elohim manifested himself by and through the divine Logos ; and thus by and through the Word (the Theomertmalogos), produced motion or vibration under the laws of which created matter, or substance, resolved itself into an infinitude of different forms.

"Let there be light." [yehe Aur יהי־אור] Now the word yehe יהי is composed of three letters, Iod-Hei-Iod; Iod being the first and third letter and Hei coming between them. The Iod, represents the male and the female principle. The full word is therefore a symbol of the divine Father and Mother, the final Iod being the same as the first in order to show that all the three aspects or forms as stated, under which Ain Soph (the Hei) operated in the creation and production of the universe, were only the manifestations of one and the same divine Being (Yehidah, the Divine Mother Kundalini). The first Iod also designates the (Ain, the Cosmic Common Universal) Father, the engenderer of light (Yehidah); the letter Hei denotes the Logos (the Theomertmalogos); the second letter Iod (Kether), the primal light (Yehidah).

“Wherever in the Scripture this word יהי yehe (let there be) is used, it refers to or signifies this divine light (Yehidah), both in this world (Malkuth) and (Kether) the world of becoming." - Zohar


"The light created by Elohim in the work of creation, filled the world with its splendor, but was eventually withdrawn and concealed, why? In order that [the fornicators or] transgressors of the good law might not participate in it, and therefore the Holy One conceals and preserves it for the right-doers as it is written: “Light is sown for the righteous and gladness for the upright in heart” - Psalm 97: 11 - Zohar


Thus, yehe יהי (let there be) is within the first type of consciousness named Yehidah יחידה.

Yehidah (Hebrew יחידה), from masculine יחוד yahid the one, the only, the unique from the verbal root yahad oneness, union; cognate with the Hebrew ‘Ehad’ one. In Kabbalah, the highest soul principle, as being the unique or single and indivisible individuality of the constitution, and therefore corresponding to the self-realized monads. Yehidah is presented in the book of Genesis as יהי ‘Yehe’ representing יום אחד “Iom Ehad’ the first light or day: Yet, Yehidah is "esoterically, the highest individuality or Kether, Chokmah, Binah when united in one trinity.

This Yehidah יחידה within us, is a uniqueness, is singular in itself, since as we have always said, each of us has our own individual Ain Soph in the depths of our own consciousness. Yehidah יחידה is a ray of light that connects the consciousness to our Ain Soph. So, in the depth of that ray, that singular force called Yehidah יחידה, is יהי־אור yehe Aur, the light of the Ain Soph.

The אין סוף Ain Soph is that which is our reality. The light אור “Aur” that emanates from it is a type of consciousness, or, we will say, it is within which we find that intelligence, that consciousness that is called Yehidah יחידה, which is related to א Aleph, the will of the Ain Soph, the second הא Hei of יהוה Iod-Hei-Vav-Hei. The will of the Ain Soph is א Aleph, the Great Breath, the law of creation. This is why we have stated in other lectures that within the Ain Soph Aur, which is the third aspect of the Unknowable Divine, exists a universe, a cosmos, which is beyond the visible universe that we know; that cosmos relates with a type of immortal matter, and is what we call the Solar Absolute.

“The emanation of our “omnimerciful and sacred Solar Absolute” is that which H. P. Blavatsky denominates “the Great Breath, profoundly unknowable to Itself...” - Samael Aun Weor

“The appearance and disappearance of the Universe are pictured as an outbreathing and inbreathing of "the Great Breath," which is eternal, and which, being Motion, is one of the three aspects of the Absolute -- Abstract Space and Duration being the other two. When the "Great Breath" is projected, it is called the Divine Breath, and is regarded as the breathing of the Unknowable Seity -- the One Existence -- which breathes out a thought, as it were, which becomes the Kosmos. (See "Isis Unveiled.") So also is it when the Divine Breath is inspired again the Universe disappears into the bosom of "the Great Mother," who then sleeps "wrapped in her invisible robes.” H.P.B.

So, that intelligence, that consciousness, that הא Hei of that first cosmos is within Yehidah יחידה. Yehidah יחידה extends from ה Hei into א Aleph, the three primary forces of the first triangle of the tree of life. This is why we state that the four letters Iod hidden within the Holy Name, יהוה Iod-Hei-Vav-Hei, relate to the consciousness or soul of Yehidah יחידה, which is the will of the Absolute, expressed in the first verse of Genesis.

בר אשית בר אאלהים את השמים ואת הארץ

Bar Ashith bar Aelohim Ath Ha-Schamayin Ve-Ath-Ha Aretz.

“The son I bring, the son of Aelohim as Ath, the Logos, the soul Yehidah from the bosom of אין סוף Ain Soph (the Great Cosmic Mother), which is the Logos את Ath in the heavens [of Atziluth Briah and Yetzirah] and the earth [Assiah].” - Genesis 1: 1

Arik Anpin, which is Kether, the first manifested Parsuf, contains within himself Yehidah יחידה, which extends to the other two aspects of Arik Anpin, which are Chokmah and Binah. In Christian terms, we will say that Yehidah יחידה, or the Divine Will, is within יהוה Iod-Hei-Vav-Hei, namely, the Father-Son-Holy Spirit, and the Ain Soph, which is that part of that divinity which we call Seity. That Seity is Aelohim which Moses says you cannot make any image of it, because it belongs to the first invisible Kosmos above, the second הא Hei of יהוה Iod-Hei-Vav-Hei that relates to Ani אני, better said אין Ain, the Abstract Light of the Abstract Absolute Space.

“Ani אני am יהוה thy Elohim, which have brought thee out of the land of Mitzrayim, out of the house of bondage. Thou shalt have no אלהים Elohim above my face (Parsuf). Thou shalt not make (of me) to thee any graven image of any likeness of any thing that is in the heavens above, or what is in the earth beneath, or what is in the water under the earth.” Exodus 20: 2-4

“And Elohim called (לאור L’Aur) the light (יום Iom) Day and the darkness he called Night. And the evening and the morning were (יום אחד Iom Ehad) the first day (Yehidah יחידה)” - Genesis 1: 5

Let there be light

“The primal celestial light of יום אחד Iom Ehad, the first day is (Yehidah) that which lightened the other days of creation,' and therefore the word אור Aur or יום Iom, day is repeated. For the same reason, the scripture uses the word בקר boqer (morning) in connection with all the days of creation, as בקר boqer (morning) designates the primal light (Yehidah יחידה). The first day of the creation is the synthesis of all the other days, for as there is really no separate fractional moment in time, they only formed part of the whole.” - Zohar

This is how we have to comprehend and understand that intelligence, Yehidah יחידה, which in Buddhist terms, is divided into those three aspects that we name as the Dharmakaya, Sambhogakaya and Nirmanakaya, which are one with the Adikaya, which is the light of Adi-Buddha, the Ain Soph. Those three bodies, the three Kayas, plus the Adikaya are related to the Holy Name of God, Iod-Hei-Vav-Hei, which is related to the kabbalistic world of Atziluth.

Within that consciousness named Yehidah יחידה, within that soul Yehidah יחידה, we find different individuals, that have reached that height, in kabbalah that level of cognizance is call Tzabaoth, the Army of the Voice, the Great Word, the Verb. Thus Yehidah יחידה is the consciousness of Tzabaoth, the Logos, the Word; that is the will that we can call INRI, the Cosmic Christ.

קדוש קדוש קדוש יהוה צבאות

Kadosh, Kadosh, Kadosh Iod-Havah Tzabaoth - Holy, Holy, Holy, Iod-Havah of Hosts.

“The Heavenly Tzabaoth crystallizes within the Tzabaoth-Man, thanks to the inner Moses. Tzabaoth-Moses are totally integrated.” - The Pistis Sophia Unveiled by Samael Aun Weor

The hosts of these sacred individuals are named in different ways in different religions.

Arik Anpin, is the manifestation of Yehidah יחידה - we can say there are two parts here: the unmanifested part of Yehidah יחידה that corresponds to the Ain Soph Aur, and the manifested part, which is the Holy Trinity, the first triangle of the Tree of Life. Within those elements, those Sephiroth, is where we find the will of the Ain Soph. But, when they express that creation - because the will of that אין סוף Ain Soph is to create; that is his will, to manifest; to manifest his creation, his attributes in the universe, through creation. It is written:

“And the earth was void and formless and חשך darkness [in our orifices or senses חש ] was upon the surface [כיפה Kippah] of the depth [Nephesh in Yesod]; for the light of the Ruach Elohim was not upon it. But when the Ruach Elohim began to hover upon the surface of Ha-Mayim, the waters' the Logos said through Ruach Elohim: Let Yehe be light, and Yehe became (Yehidah יחידה) light!'” - Genesis 1:2

Thus, Yehe became Yehidah יחידה, the light in Atziluth or the light in Kether, Chokmah, Binah.


Now when addressing, the second soul, Chaiah חיה, we will only speak about the Sephirah Binah, the Third Logos, since Binah relates to the Holy Name Elohim אלהים in the world of Atziluth and relates to Chaiah חיה in Yesod, his kingdom.

In Briah (creation) Chaiah חיה manifest the life of יה Jah; Chaiah חיה is the Soul of Elohim אלהים Binah acting through the mysterious sephirah Daath or mount Sinai.

“And mount Sinai was altogether on a smoke, because from the face (Parsuf) of יהוה Iod-Havah, Asher אשר has come down on it as אש Esh, fire.” - Exodus 19: 18

“And Elohim (Binah) said, Let the (Akashic) waters bring forth abundantly the moving soul that has (Chaiah חיה) life, and fowl that may fly above the earth in the open firmament of heaven.” - Genesis 1:20

The akashic waters are the sexual creative waters of Yesod, "fowl that may fly" refer to Neshamah, whose Buddhata may fly if we do the sexual alchemical work.

“The words 'above the earth' refer to the prophet Elijah (Helias, Helios, the Solar Logos, Yehidah יחידה) who descends from on high (as אש Esh, fire), reaches the earth in four flights or steps; of him it is written: 'The (רוח Ruach) spirit of יהוה shall carry thee whither I know not' (Kings 18-12).

The first step is indicated by the words 'The spirit of יהוה (Chaiah חיה),' the second by 'shall carry (Neshamah נשמה),' the third by 'whither (Ruach רוח),' and the fourth by (Nephesh נפש) 'I know not.'” - Zohar

“The wind (Chaiah חיה, the spirit of יהוה) blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the (Ruach רוח) Spirit (of יהוה).” - John 3: 8

As we stated, these five Haishim האישים or igneous souls manifest in all the seven cosmoses. And, in this cosmos called Atziluth, the name of God in Yesod, the 9th Sephirah, is Shaddai El Chai - שדי אל חי, "the Almighty life of God." Chai חי, in Hebrew, means "life." As you observe, the second soul, or consciousness, intelligence, that we are talking about, is called Chaiah חיה. Chaiah חיה, or חי Chai, means "life." Within the second soul, Chaiah חיה, we find that Arik Anpin, that is formed by that entity, which has no form, which is that soul that is call Yehidah יחידה. We will say that Yehidah יחידה is the will that expresses through Chaiah חיה. If you want to better comprehend this aspect, we will say that, that Chaiah חיה is that Arik Anpin and that with our fiery imagination we are giving form to, but fire has no form.

So, that Chaiah חיה expresses the will, and that is why Chaiah חיה is "life." That Chaiah חיה expresses his will through the 3rd aspect of Arik Anpin, which is Binah. Remember that we said that Arik Anpin is Kether, Chokmah, Binah and the Ain Soph. So, the one that is going to express that will to create is Chaiah חיה. The kingdom of Binah is in Yesod, because Binah expresses his power through the sexual power called Shaddai El Chai - שדי אל חי, in the world of Atziluth.

Tree of Life 2.0 plain

Shaddai El Chai - שדי אל חי, expresses itself through the Sephirah Yesod, the root of Daath, which is in the middle. In the book Pistis Sophia, Master Jesus talked about the "three spaces": the First Space, the Second Space and the Third Space. What those three spaces are, are the three cosmoses: Atziluth, Briah, and Yetzirah. Atziluth, the world of splendors, or archetypes; Briah, the world of creation; and Yetzirah, the world of formation. So, when we reach the world of Daath, the Sephirah Daath, we are entering into the world of Briah, the world of creation, which in the Pistis Sophia, the Master Jesus called the Second Space the second cosmos, or the second עולם Olam (world), as we say in Kabbalah.

We have to emphasize, that when we say Master Jesus, we are naming his inner being, which is the Master Aberamentho. Master Aberamentho is the one that states this in the Pistis Sophia, regarding these three spaces. When talking about the Second Space, Master Jesus says:

“Of the ascension of the souls of the perfect

“[The souls] will all come, every one at the time when he will receive the mysteries; and all the rulers who have repented will pass through and come into the region of the Middle. And those of the Middle will baptize them and give unto them the spiritual unction and seal them with the seals of their mysteries. ” - The Gnostic Bible: The Pistis Sophia Unveiled by Samael Aun Weor

When we talk about "the middle" we always go to the middle column of the Tree of Life, and what we find there is the Sephirah Daath, that descends into Yesod from the first triangle. Daath is precisely that sephirah where we place Chaiah חיה, that soul that we are talking about here, which is the second soul. Chaiah חיה expresses the world of Atziluth, which is symbolized by the letter Iod. In Kabbalah, we say that Briah, the Second Space, expresses itself through the first letter Hei, of the Holy Name. So, it is true to say that in Daath, we find Iod-Hei, the two forces, Atziluth and Briah together. Remember that it is through Binah how Elohim divides itself into two, into the duality of the letter Chet that we were speaking about in the former lecture “the Parsufim,” in which we find two faces, one masculine and the other feminine: Vav and Zayin. And, in many religions, these two faces are named in different ways; in Egyptian terms, we call those two faces, Osiris-Isis, in alchemy we call them Mi מי and מה -Mah.

“I adjure you, O daughters of Jerusalem, that you stir up מה Mah, ומה and Mah will awake my love, till she please!

Mi מי is this that comes up from the wilderness, leaning upon [מה -Mah] his beloved; [מי -Mi] roused [שמה shamah] the fire ש of מה -Mah up to [שמים Shamayim heaven] under [Daath- דעת] the apple tree: There shamah מה] שמה-Mah] thy mother’s [fire ש] brought thee forth: she, [שמה shamah] the fire ש of מה-Mah brought thee forth [נשמה neshamah]; [שמה shamah] bare thee [נשמה neshamah].” - Songs of Solomon 8: 4, 5

HaMayim המים, “the waters” in Hebrew, spells Mi מי and מה -Mah backwards, these are the two forces that make Chaiah חיה in Daath, they relate to Shaddai El Chai - שדי אל חי in Yesod. Remember that we are talking here about the will of God, which is creation. And, his creative power is the sexual energy, that is always related to the Sephirah Yesod. The power of Binah expresses in the Sephirah Yesod as שדי אל חי Shaddai El Chai.

“And Elohim said, This is the token of (Berith Asher ברית-אשר) the covenant which I make between me and you and every (נפש חיה Nephesh Chaiah) soul-life that is with you, for eternal generations (better said, solar generations).” - Genesis 9: 12

“For my people have committed two evils; they have forsaken me (Chaiah חיה) the fountain of (מים חיים) living waters, and hewed out for themselves cisterns, broken cisterns, that cannot hold (המים HaMayim) the waters.” - Jeremiah 2:13

It is from this point of view that we always emphasize the Sephirah Daath, where we find יה Iod-Hei representing these two Parsufim, these two faces Abba and Aima, which are in themselves in the shape the letter Chet ח as Vav and Zayin, male and female, the two forces of Chaiah חיה, above and below of that soul of Elohim Binah, which is Chaiah חיה, that personify the power of Yehidah יחידה.

“And Elohim saw the light (Yehidah יחידה and Chaiah חיה), that it was good.” - Genesis 1: 4

“The words את־האור Ath Ha-Aur before טוב Tob good, refers to the luminous and non-luminous mirror, Aleph 'being the light by which the Beatific Vision is acquired by prophets, the Tav or cross that which (through sexual alchemy) enlightens the mind of man for the perception of truth.

"The words את־האור Ath Ha-Aur indicates that in the light that Elohim called טוב Tob good, are comprehended and included all the angelic hosts that emanated from it and also when perfect harmony prevails amongst all orders of beings, will regain their pristine splendor." "It is written, 'Let there be a firmament in the midst of the waters,' by which is meant the interior [light in the spinal medulla of] man who is receptive of the knowledge of spiritual truths (the waters above), and of earthly or scientific things (the waters below)." - Zohar

This is how you have to visualize that these two Haishim האישים or igneous souls, called Yehidah יחידה and Chaiah חיה, belong to God, to the Logos, that they are within God. Yehidah יחידה is His will, and Chaiah חיה is His life. This is why, in the Bible, you find Jesus, personifying those powers in himself. That Christ within Jesus, says, "I am the life, I am the light." In this way, he is referring to the light of Yehidah יחידה and Chaiah חיה (life). But, remember that Master Samael Aun Weor tells us very clearly, that each one of us, has his own, particular ray, Yehidah יחידה in other words, which means singular ray, singular light, that unites us to the Ain Soph, to the Absolute. So, in the depth of our consciousness, we have that Yehidah יחידה, that Christ; that light and that life. Remember that the Holy Trinity unfolds into the duality in the world of creation: Masculine and feminine, called Chaiah חיה. We have our own particular "life." This is why Moses is stated to have said, "You shall honor your father and mother." The father and the mother are the unfoldment of that Arik Anpin, which is related with Yehidah יחידה.

In this way, it is easy to understand that when Yehidah יחידה, which is the Holy Spirit manifested through Abba and Aima (Father and Mother), when they blow, they breath their power, it is that which we call the Ruach רוח. The Ruach רוח itself is the wind, the blowing. But, in Hebrew, in the Bible, in Kabbalah, we use the word Ruach רוח for breath, the word Neshamah נשמה for breath and Nephesh נפש for that which breathes. So, it is easy to fall into misunderstanding with this, because if you don't know how to apply these words correctly, then you do not know how to read correctly.


It is written: “And יהוה אלהים Iod-Havah Elohim (Chaiah חיה) formed Adam of the dust (the Haishim האישים” or “the igneous souls) of (האדמה Ha-Adamah) the ground, and breathed into his nostrils the (נשמת חיים Neshamoth Chayim) breath of life; and Adam became (Nephesh Chaiah נפש חיה) a living soul.” - Genesis 2: 7

Neshamoth Chayim נשמת חיים - Spiritual Consciousness - is the breath of יהוה אלהים Iod-Havah Elohim;  Neshamoth נשמת is spelled feminine plural, and Chayim חיים masculine plural, because it is kabbalistically divided into three higher parts, namely, Yehidah, Chaiah and Neshamah and many other parts, which are named the 12 tribes of Israel.

In Atziluth is Yehidah יחידה in Briah is Chaiah, in Yetzirah is Neshamah. These three higher aspects are within each of the seven Logoi or “the seven Spirits which are before his throne,” these seven spirits relate to seven sephiroth of the tree of life, that we study in the world of Briah, the world of creation. Thus, the breath of Chaiah חיה is named נשמת חיים Neshamoth Chayim, literally, breaths of lives, the breaths of יהוה אלהים Iod-Havah Elohim, Binah.

In synthesis, Yehidah יחידה, the Great Breath of the Absolute, through Chaiah חיה life, Binah, blows light, so that יהי yehe, his entity, comes into being as Neshamoth Chayim נשמת חיים in our Monad. The breath of Neshamah נשמה is Ruach רוח. And the breath of Ruach רוח is Nephesh נפש. This is precisely what we have to understand.

Thus, Neshamoth Chayim נשמת חיים contains, in itself, Yehidah יחידה. But, Neshamoth Chayim נשמת חיים is the will that blows through Chaiah חיה. Do you understand this? The Absolute, the light of the Ain Soph, the ray of creation, manifests in all the Sephiroth; even unto hell, to Klipoth. That is the descent of the ray of creation. We have to understand how that will (Yehidah יחידה) enters into the womb of Neshamah נשמה, when Chaiah חיה blows that Ruach רוח.

When we talk about this Ruach רוח, remember what Moses wrote in the book of Genesis

“And the earth was formless, and void; and darkness was upon the face of the deep: and the (Ruach Elohim רוח אלהים) Spirit or breath of Elohim hovered upon the face of the waters.” - Genesis 1:2

“The wind (Ruach רוח) blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the (Ruach רוח) Spirit.” - John 3: 8

Here, we have to understand that when we speak about Ruach רוח, which is the fourth soul, it is related to many aspects, because Ruach רוח is breath, wind... it is the Spirit. So alchemically, that effort, that will that we perform in order to do something is Ruach רוח.

By taking the physical body as an example in order to illustrate the relation of it with Arik Anpin of God, we say: in our lungs we have Chaiah חיה, the life blown by the Yehidah יחידה of the atmosphere. Thus physically speaking, the air in our lungs is the symbol of Chaiah חיה, the life. Thus, the Chaiah חיה of our lungs carries Yehidah יחידה. When, through sexual Alchemy, we make the effort to breathe the air from of our lungs, behold the Ruach רוח: that is the Ruach רוח. When the Ruach רוח exits the lungs and enters our blood, it turns into Neshamah נשמה. So, the effort, the will, of blowing through the tubes of our lungs, out of the nose, is what we call the Ruach רוח, or the process of breathing; that is the Ruach רוח, the Spirit, which is in activity when we breathe the air and hold it and transmute the sexual energy.


“And by the ruach of your noses your [sexual] waters were gathered together, your flowing waters were lifted up like a pillar, and the depths [of Yesod] coagulated as daylight in your hearts.” - Exodus 15: 8

In Yetzirah Neshamoth Chayim נשמת חיים, itself, is that spiritual soul, the Monad, that each one of us has in the depth of our consciousness. And, beyond, we have Chaiah חיה and Yehidah יחידה. But, remember that in the previous lecture, we stated that, that Neshamoth Chayim נשמת חיים, that breath of Elohim Binah, is implanted within our own particular Monad. This is something that we have to understand, because Neshamoth Chayim נשמת חיים in itself is that soul that receives the inheritance of our own, particular יהוה אלהים Iod-Havah Elohim; this Neshamoth Chayim נשמת חיים is a multiple perfect unity..

Remember that what we have stated and explained in relation with Yehidah יחידה and Chaiah חיה - the will of the Absolute and Binah, the Holy Spirit - is in relation with Chesed-Abraham and Geburah-Isaac, which are those Monads that have already self-realized, that have already developed those types of Haishim האישים or igneous souls or Neshamoth Chayim נשמת חיים.

"Now take your son, your Yehidah יחידה, whom you love, even Isaac, and go into the land of Moriah. Offer him there for a burnt offering on one of the mountains which I will tell you of." - Genesis 22:2

The new Monads that emerged into the universe, are Monads that have yet to, and need to, develop that. That is why there is activity of Neshamoth Chayim נשמת חיים, which is the breath of יהוה אלהים Iod-Havah Elohim, within each one of those Monads that have to express their capabilities in the universe.


The Neshamoth Chayim נשמת חיים is precisely related with what is written in the book of Genesis as the Ruach Elohim רוח אלהים, which we have said is our own Innermost. The Innermost itself is formed by two Sephiroth, which we always point toward the Tree of Life, which are beneath Daath: Chesed and Geburah. Chesed means, "mercy"; Geburah means, "justice, severity."

These two Sephiroth, Chesed and Geburah, are the stratum, the foundation of this soul that we call Neshamoth Chayim נשמת חיים , within which we find the Ruach רוח that is also the will of אל El, God, Chesed going into Neshamoth Chayim נשמת חיים. This is why Moses called Chesed, the Ruach Elohim רוח אלהים, the "Spirit of Elohim-Binah" within every Monad. This is the Neshamoth Chayim נשמת חיים. The divine Ruach Elohim רוח אלהים unfolds into Neshamoth Chayim נשמת חיים in order to originate the universe.

Of course, these superior parts, Ruach רוח and Neshamah נשמה are in the higher dimensions. We always say that Neshamah נשמה is the Divine Soul, and Ruach רוח is the Spirit, related to that Neshamoth Chayim נשמת חיים that breath that came from the mouth of יהוה אלהים Iod-Havah Elohim.

We explain that part of that Neshamoth Chayim נשמת חיים, part of that breath of יהוה אלהים Iod-Havah Elohim, descends into matter, in order to develop all the attributes of those consciousnesses, souls or Neshamoth Chayim נשמת חיים, that each one of us has within; in order to accomplish what Master Jesus said, "With patience, you will possess your souls." This is a matter of working within, internally, not externally.

That part of Neshamoth Chayim נשמת חיים is what in Zen Buddhism is called Buddhata, part of Buddha. In this case, we will say that this Neshamoth Chayim נשמת חיים, or Ruach Elohim, is the Buddha itself, that breath of God that can give us enlightenment, if we develop it. Within that part of Neshamoth Chayim נשמת חיים is the intelligence; that is precisely the part that we call the Ruach רוח, the intelligence, the thinking soul that has the possibility of developing the Neshamoth Chayim נשמת חיים within. That is why, in many books of Kabbalah, they associate that part of Neshamoth Chayim נשמת חיים with Tiphereth, which is the human soul. But, of course, that part of Neshamoth Chayim נשמת חיים, is the one that descends into matter. But, remember that part of Neshamoth Chayim נשמת חיים, that embryo of the soul, enters into matter, but is connected to the spiritual soul, which is the breath of יהוה אלהים Iod-Havah Elohim in the higher dimensions, and to Chaiah חיה, which is the father and mother about whom Moses said we should honor, and to Yehidah יחידה which is that particular ray that unites us to the Ain Soph. So, in synthesis, we will say that our own particular consciousness is directly united to all the souls, internally. But of course, not all of us are conscious of that. Not all of us are cognizant of that.


When that part of Neshamoth Chayim נשמת חיים descends to develop itself, into what we call evolution and devolution, on the wheel of Samsara, we know that that part of Neshamoth Chayim נשמת חיים - which is the consciousness, the Buddhata - enters into the mineral kingdom. There, it starts developing what it has to develop, in order to acquire cognizance, from the very lower levels, up unto the higher levels. This is how that particle of Neshamoth Chayim נשמת חיים starts - with the influence of the Yehidah יחידה of the Cosmo-Creators and the superior forces - developing that which we call Nephesh נפש, which is the lowest part of the soul. Nephesh נפש, in itself, is the life of the matter, Nephesh נפש is the life that expresses in the physical world and in any matter of any dimension. Nephesh נפש is that mechanical life that we perceive through the senses; that life that multiplies, is submitted to death: it is not immortal. We have to grasp this, because sometimes we name Nephesh נפש (which means "soul") in different ways. But, right now, we are speaking about this in relation with the Lunar bodies.

Master Samael Aun Weor, in the book of Tarot and Kabbalah, explains very clearly that Nephesh נפש is that lower animal part that we have, related with the Lunar bodies. The Lunar bodies are created through the power of Chaiah חיה.

Remember that Chaiah חיה, the power of the Holy Spirit, is the one that creates Nephesh נפש, in different levels. It is in this way, in the wheel of Samsara and evolution, that Chaiah חיה creates - according to karma, according to mechanicity - the protoplasmic bodies that will become the vesture for that embryo of soul, that part of Neshamoth Chayim נשמת חיים that starts evolving in the mineral kingdom. That is what we call Nephesh נפש. That Nephesh נפש is contained in those protoplasmic bodies.

That Nephesh נפש mechanically evolves through the plant kingdom, the animal kingdom, until finally reaching the level of intellectual animal. That is a mechanical evolution. From that Nephesh נפש evolves another type of Ruach רוח, but this is not the Ruach רוח that we mentioned in the beginning, the superior breath, will or effort of Elohim: this Ruach רוח is another emanation, from the evolution of the manifested life of the Chaiah חיה into Nephesh נפש, and it is that which we call mind and emotion.

Ruach רוח, as mind, as feelings, develops from the very bottom of the mineral kingdom, and reaches the top of mechanical evolution in the humanoid that receives intellect. But, this is the mechanical Ruach רוח, which is related with the protoplasmic bodies, the protoplasmic matter, which is always submitted to death. That is why, in many religions, when they talk about death of the soul, they are relating this statement to the Nephesh נפש and Ruach רוח that evolve mechanically in the protoplasmic bodies. If you observe the protoplasmic lunar bodies of any animal, of any plant, of any mineral, you find mind, intelligence, but mechanical intelligence related with the exterior world, related with the mechanical forces of nature.

In this humanity, for instance, we find individuals that rotate around their Nephesh נפש, or their Ruach רוח, their intellect and feelings. The Ruach רוח is related with the intellect and feelings, while the Nephesh נפש is the very foundation of the development, which is the sexual force, the life of the body. That Nephesh נפש is in the blood of our physical organism, in the vitality of our physical organism. That Nephesh נפש influences the development of even the personality. In previous lectures, we stated that both the Nephesh נפש force and the protoplasmic force of Ruach רוח, are felt in the liver. This comes from an ancient past. This is related with what we call the infra-consciousness and the sub-consciousness of nature, which influence our present unconsciousness; the way in which we behave mechanically.

Now you see that the personality and the Lunar protoplasmic bodies that we have within, which are related with the ego, are related with that which we call the mechanical Nephesh נפש and mechanical Ruach רוח. We will clarify this by saying that there are two types of Nephesh נפש: lower (mechanical) Nephesh נפש and upper Nephesh נפש; and, there are two types of Ruach רוח: lower Ruach רוח and upper Ruach רוח. We have already spoken about the upper Ruach רוח, and we are currently talking about the lower Nephesh נפש, but, let us start talking about the superior, upper Nephesh נפש, that is the one that we Gnostics are interested in.

Remember, we have to transform, to possess those souls, as Master Jesus says: in patience, you will possess your souls. But, we have to begin with the very bottom, but we have to begin with the lowest part of the soul, which is Nephesh נפש.

We know that, unfortunately, the essence, the Buddhata, that part of Neshamah that descends into the matter in order to learn, is bottled up; trapped within the protoplasmic Lunar bodies, within the mechanical Nephesh נפש and Ruach רוח. So, that soul is that will, that Neshamah, that has to exercise will into the mechanical Nephesh נפש and Ruach רוח, in order to transform them. That is a process of will inside each one of us. That is why we always state that those people that think by following those souls (the mechanical Nephesh נפש and Ruach רוח) they will attain immortality or salvation are mistaken, because those souls are related to the protoplasmic bodies. The only way to take advantage of those two souls is by purifying them, and extracting from them the experience that they had from the mineral, plant and animal and even humanoid kingdom. How do we do that? Well, we have explained in many lectures that we need to receive the breath of God. That breath of God is the Eucharist. But, there are many exercises, many practices, many ways in which the superior Ruach רוח, the breath of God, can penetrate into the nostrils in order to purify the blood. And, that purified blood creates a new type of Nephesh נפש, a new type of life in our body, a new type of thinking, of feeling... that is why Masters of the White Lodge, the illuminated ones, say that we have to learn how to breathe light. This is why it is good to read and meditate on the bible, on the Qur'an, the Bhagavad Gita, and all of the sacred books, because they are written with light, with Ruach רוח, with Chaiah חיה life. That is the way in which we feed the blood. Remember: the blood is the vehicle of Nephesh נפש, that life that influences our personality and our mind.

Our goal is to follow the instructions of the great Avatars that taught us how to transform the Nephesh נפש, whose foundation and base are exactly in the sexual organs - because that Nephesh נפש is found in Yesod, it is from Yesod that the Nephesh נפש multiplies.

But, the Nephesh Behemoth נפש בהמות... we do not care about that. Behemoth is the beast, the animal. That Nephesh Behemoth נפש בהמות is very popular in this day and age in this humanity: the bestial soul, related with the mechanicity of nature. What we want to develop is the Nephesh Eloki נפש אלקי, and Ruach HaKadosh רוח הקדוש, which means, "Holy Nephesh and Ruach related with God."

Crucifixion by william blake

“Iod-Havah יהוה will not allow the [נפש Nephesh] soul of the righteous to hunger: but he casts away the [הוה havah] substance of the wicked.” - Proverbs 10: 3

Many traditions teach you have to even eat correctly, to best feed that Nephesh. We have given many lectures related with how to eat correctly, in order to purify our blood, in order to create better elements in that Nephesh נפש.

When we transmute that Nephesh נפש, it originates the Ruach רוח that we want to develop. That Ruach רוח is that intelligence that through the Ruach Elohim רוח אלהים will be created inside of us. Remember that the Chaiah חיה, the power of the Holy Spirit, the power of Abba-Aima, works through the sexual act. That is why we Gnostics teach the Sahaja Maithuna: sexual magic. It is through sexual magic that that Nephesh נפש will improve, and in doing so, we will leave the Nephesh Behemoth נפש בהמות and liberate the Nephesh Eloki נפש אלקי, which is the superior Nephesh, the superior hydrogen of the sperm that we save in order to purify and clean us little by little, with the alchemical practices and exercises with which we influence the consciousness. Remember that the lowest aspect of all of these consciousnesses, is that aspect related with the physical body, which is Nephesh נפש and which is unfortunately very strong in us: the Nephesh Behemoth נפש בהמות. That Nephesh Behemoth נפש בהמות is related to the animal sex, and it influences and develops that psychology, that intelligence, that Ruach רוח in the humanoid related with that degeneration. That is why we find two types of Ruach רוח, two types of intelligences: you find that Ruach רוח, that intelligence or soul which comes from Nephesh Behemoth נפש בהמות which justifies the animalistic, mechanical behavior of that Nephesh Behemoth נפש בהמות.


“I said in mine heart concerning the estate of the sons of Adam, that God might manifest them, and that they might see that they themselves are (בהמות-behemoth) beasts.” - Ecclesiastes 3: 18

That is why, in this day and age, you find a lot of books, a lot of literature, in which those of the left hand justify homosexuality, lesbianism, prostitution, bestiality, and many other degenerations, that are related to Nephesh Behemoth נפש בהמות, the mechanicity of Nature, which will take them to devolution and the second death. Nephesh Behemoth נפש בהמות and רוח בהמות Ruach Behemoth, which is the animal intelligence, have a beginning and an ending: which is in Klipoth, hell, the second death.

On the other hand, we the Gnostics want to create another type of flesh - when we say flesh, we are talking about Nephesh נפש - and another type of intelligence, and when we are talking about intelligence, we are talking about Ruach רוח. So, by creating a higher Nephesh נפש and higher Ruach רוח, we are transforming ourselves into different individuals. That is, from the point of Kabbalah, the real step to enter into any religion. People think that that transformation comes just by believing. You are not going to transform your Nephesh נפש in your physical body merely by believing. Beliefs relate to the רוח בהמות Ruach Behemoth. But, experience, conscious experience, relates to the superior Ruach רוח in your body. Remember, that when we talk about the three brains, Nephesh נפש is related with the motor-instinctual-sexual brain, and Ruach רוח is related with the emotional and intellectual brains. Those are the three brains through which these protoplasmic bodies express themselves. And, the Neshamah, the part of the spiritual soul that we have incarnated, the embryo of soul, is related with the pineal gland. That is why Descartes stated that the pineal gland is the seat of the soul. Which soul? Not the Nephesh נפש, not the Ruach רוח, but that embryo of soul which is part of Neshamah. It is from the pineal gland that we exercise control of our Nephesh נפש and our Ruach רוח, and, how we transform ourselves into a higher level.

Beliefs are necessary, in the beginning. Because you receive the knowledge. But, you have to study and practice it. In order to create the superior Nephesh נפש, and the superior Ruach רוח, which we will call Nephesh Eloki נפש אלקי and Ruach Eloki רוח אלקי - remember the Elohim, the Godly ones. We have to be practicing a transformation in the physical body. For instance. when you sit down and meditate, that is a transformation. It is through meditation that the pineal gland becomes activated; only through meditation will that embryo of soul in the pineal gland open the doors in order to bring the superior forces of Chaiah חיה and Yehidah יחידה, which will influence that Neshamah, in order to transform our Ruach רוח and Nephesh נפש. That process is what Master Jesus called, "to be born again."

We have to study the doctrine. It is not a matter of believing the doctrine. We have to study the doctrine, which is written in the gospels, in the Bible, and all the sacred books... thus, when we comprehend the path, then we apply it in our consciousness, in our Nephesh נפש, in our Ruach רוח, and thus transform into a human being. That is the process.

The mechanical Nephesh נפש and mechanical Ruach רוח that are given unto us through the protoplasmic bodies, as a gift, will eventually take us to the devolution, into Klipoth, if we do not create new bodies. Those new bodies are related with Nephesh נפש and Ruach רוח. Remember that the eventual creation of those Solar entities within comes from the sexual force, and that sexual force is Nephesh נפש. That is why Master Hilarion, whose name was Paul of Tarsus, states: first is the animal, then the spiritual. It is not possible to demand from an animal to behave spiritually, in the beginning. Anybody that does not enter into the path and realize the need to create the Solar bodies, the internal soul, will eventually will descend with the lower Nephesh נפש and Ruach רוח into hell, into the second death. Alternatively, in the beginning, when one starts practicing, transmuting the sexual force, that person is an animal, a Nephesh Behemoth נפש בהמות, learning how to practice. Many students complain because it is difficult to transform that Nephesh Behemoth נפש בהמות in one week, one month, one year... it is not easy. The Nephesh Behemoth נפש בהמות is accustomed to fornication. The Ruach רוח which is the outcome of the Nephesh Behemoth נפש בהמות, is accustomed to thinking in a very superficial way, related with the five senses, the exterior world.

Only those that develop the interior Ruach HaKadosh רוח הקדוש, with exercises and practices, develop the inner sight, the spiritual eyes, in order to see that there are other things beyond this physical world. Such people develop a different Ruach רוח.

But, of course, instead of that Lunar, animal, desire vehicle that we have - which in Sanskrit the Theosophists call the Kama Rupa, the body of desires - we have to possess, to create the Solar Astral body. The Solar Astral body is another type of soul. That is why the Master Samael Aun Weor emphasizes that we have to create soul, because we do not have soul. When he says that we do not have soul, he is referring to human soul. Indeed, we have the animal Nephesh נפש and the animal Ruach רוח, as well as the embryo of Neshamah, but that embryo has to grow through the Solar bodies, which are made of the same substance, the same elements of the soul. This is how we start developing and acquiring cognizance. When we create a Solar Astral body, we are overcoming the counterpart of that body, which is the Kama Rupa, the Nephesh Behemoth נפש בהמות.

Listen carefully: when we create what in Theosophy is called the inferior Manas (the Solar Mental body), and the superior Manas (the Solar Causal body), we are creating the Ruach HaKadosh רוח הקדוש in the mind (Netzach) and the Ruach HaKadosh רוח הקדוש at the level of Tiphereth. When we have these three bodies (Astral, Mental and Causal), then we can say that we have created soul. That is why, in Kabbalah, they call Tiphereth the Ruach רוח, but, it is that superior Ruach רוח, that abstract mind. This is how we exit the mechanicity of Nephesh Behemoth נפש בהמות and רוח בהמות Ruach Behemoth, that will eventually sink into Klipoth, in order to be disintegrated.

Many religious people of all manner of sects that study esotericism state that the consciousness can awaken, and acquire all of the elements of Yehidah יחידה, Chaiah חיה and Neshamah in the protoplasmic bodies. We are sorry to disagree with that type of thinking, but if that was the case, then Neshamah, at the very least, would be in the bodies of all of humanity. Unfortunately, that is not the case; the only part of Neshamah that we have is the embryo of soul that is trapped in the Lunar bodies. Of course, we do not deny that there are individuals that awaken that Nephesh Behemoth נפש בהמות and רוח בהמות Ruach Behemoth and become inhabitants of Klipoth; but, they do not awaken the superior forces. These lower Nephesh נפש and Ruach רוח are related with the law of return and reoccurrence, in which, eventually, the karma accrued manifests with greater and greater severely. Karma, the law of cause and consequence, manifests through that Nephesh נפש and Ruach רוח in every life. We will say that, in every life, we have different types of Nephesh נפש and Ruach רוח according to the karma that we bring from the past, and according to the behavior that we have in present lives. But, that is called the law of return and reoccurrence.

The only way to relate our consciousness with the law of reincarnation, which is a superior law, is by bringing down the Neshamah into our bodies. That is precisely the goal of Gnosis: to create the internal Solar bodies, in order to incarnate the Neshamah inside of us, in order for us to have that breath of life, about which is written in the book of Genesis. Remember, when you read the book of Genesis in Hebrew, it is very clearly stated that God made the human with the dust of the earth, and blew into his nostrils the Neshamah of life. That Neshamoth Chayim נשמת חיים is the outcome of Chaiah חיה. That Chaiah חיה is blown by God into that creature. But, that creature has to be created from the dust of the Earth. That is a process. It is not a matter of belief, as many people think.

Many religious people think, in this day and age, that the human being that is referred to in the book of Genesis is the present humanity. It is sad to state this, but the truth is, the present humanity is not the human being referred to in the book of Genesis; we are simply the Nephesh Behemoth נפש בהמות: a bestial entity that has the shape of a human being, but behaves like a beast, and that will die like a beast, in this physical world and in the internal worlds, Klipoth.

So, the process of incarnating the Neshamah, the spiritual soul, in the body is a very painful process; shown in the gospels with the example of the very life of Master Jesus of Nazareth. The process in which his own Nephesh Behemoth נפש בהמות and רוח בהמות Ruach Behemoth appears there as an enemy that he has to overcome. The process which, with the cross, he is accomplishing. All of the demons, the devils which are mentioned in the gospels relate to Nephesh Behemoth נפש בהמות and רוח בהמות Ruach Behemoth , that devolve in the humanoid kingdom into very horrible entities.

Of course, when somebody starts making the effort to do this work, to consciously transform, this is how the true human being appears on the Earth. I repeat what we have stated in many lectures, that the word human comes from the words Hum (spirit) and Manas (the mind); the Hum-manas, Hu-man. But, this mind of the human is the superior mind, the superior Ruach רוח, of the Solar bodies that we have to create.

In order to incarnate Neshamah, we have to annihilate, to disintegrate the protoplasmic bodies, the animality in us; that Ruach רוח and that Nephesh נפש Behemoth that relate to the mechanicity of nature have to be disintegrated, after we create the superior, Solar bodies, after having been born again, in other words.

Many disciples of the White Lodge (for example, Yogananda) disintegrate egos, but they cannot disintegrate the protoplasmic lunar bodies, if they have not previously created the Solar bodies. That is because Neshamoth Chayim נשמת חיים needs a vehicle in order to exist, and the protoplasmic bodies are the vessel that nature gives us in order to exist as beasts in this physical world, and in the internal worlds. These vessels are what the black Kabbalists, the black magicians develop, which are the Lunar, mechanical, protoplasmic vessels, the Sanskrit Kama Rupa and Kama Manas that because of the bestial orgasm bring into action that unbridled energy named Kamaduro or poisonous decomposition of the creative energy, that eventually sink into Klipoth. That is why we always state that they have power in Klipoth, and that they receive the forces of Klipoth and awaken their consciousness related with Nephesh Behemoth and Ruach Behemoth. They never develop the superior forces. For that, they need to be in chastity and to follow the path of White Tantra.

As we have stated in other lectures, there are two forces: the Kundabuffer and the Kundalini. The Kundabuffer is the power of Chaiah חיה in Klipoth. The Kundalini is the power of Chaiah חיה in the superior Tree of Life. Remember this: in the Bible it is stated "Otz Chayim." This is the Hebrew phrase for "Tree of Lives." Chayim is actually a plural word; any word that ends in Iod-Mem is masculine plural in Hebrew. Chayim means "Lives" but it is nevertheless usually translated as "Life." The reality is that the Tree of Life encapsulates many lives, it is Otz Chayim, the Tree of Lives. These lives are of course related to all the Haishim האישים or igneous souls that we are naming here.

The souls that are condemned to the second death, that go into Klipoth, are the Ruach and Nephesh Behemoth, related with mechanical nature. However, if we were to be born again and to create a new Nephesh נפש and a new Ruach רוח within, then we would incarnate Neshamah and enter into the realm of the Human Being: that Human Being, which as it is written, is "made into the image of God." That image of God is within Neshamah, and that expresses in different levels in the physical body. But, we have to develop that.

When we reach that different level of Neshamah is when we enter the world of Yetzirah. The world of Yetzirah is the Third Space mentioned in the Pistis Sophia, in which Neshamah is developed in accordance with the nine heavens. But, in order to enter into that Yetzirah, we have to first be inhabitants of Assiah at the human level. For that, we need to create the Solar bodies - Astral, Mental and Causal - and to annihilate the ego, those animal entities that personify our own Nephesh Behemoth in this physical world. I am repeating this over and over again, in order for this to penetrate into your consciousness; it is one thing to listen to this, to read this, but you have to put into activity your Neshamah in your pineal gland - which is the only part of you that came from Heaven - in order to understand this.

Remember, it is stated that Master Jesus said to Nicodemus,"No one goes up to Heaven except the Son of Man that came down from Heaven." That statement is directly related to the Nephesh נפש Behemoth and Ruach Behemoth, which are related to the mechanicity of nature; those protoplasmic, Lunar bodies cannot go up to heaven, because they did not originate from heaven. The only part of us that came down from Heaven was the Buddhata, the Neshamah, the embryo of soul which, in the process of initiation, becomes the Son of Man. Why is it called the Son of Man? Because, this is the child of our own secretions; when we create the Astral body, the Mental body, the Causal body, when we reach Tiphereth (the Causal body); behold there all the Son of Man, the child of our own efforts, our own actions, transmutation, chastity. If we follow the same sexual attitude of Behemoth, the beasts of the earth, we will only create physical bodies, but never the Cosmic Human that we have spoken about in other lectures.

Only at that level of Neshamah can we enter into the level of Chaiah חיה. The level of Chaiah חיה is related with Briah, and it is only possible to enter and to grasp that Chaiah חיה, when the individual resurrects. That resurrection is a process of transformation. Remember that we told you that Chaiah חיה is related with Abba-Aima, Father-Mother; in other words, with the Holy Spirit and the Divine Mother Kundalini. When the individual completes the absorption, the total development of Neshamah in the world of Yetzirah, the world of formation, the Third Space of the Pistis Sophia, then, that individual as איש Aish-soul is swallowed by Chaiah חיה. That is because Nephesh, Ruach and Neshamah are exterior to God, but, Chaiah חיה and Yehidah יחידה are interior to God. We are reversed. Neshamah, Ruach and Nephesh are interior to us, but, Chaiah חיה and Yehidah יחידה are outside of us, because those two Haishim האישים or igneous souls belong to God.

So, when someone reaches perfection in Neshamah, inside - because it is a psychological work - then, that person is perfect as their Father who is in heaven is perfect. Then, Chaiah חיה swallows you as איש Aish-soul. That process of swallowing איש Aish-soul is accomplished little by little, step by step, body by body. We have seven bodies: physical body, vital body, Astral, Mental, Causal, Buddhic, Atmic... those seven איש Aish-soul bodies, which are represented by the seven lower Sephiroth, have to be swallowed by the Father-Mother Binah.

The first one that swallows that איש Aish-soul, is the Divine Mother Aima Elohim, that is represented by a serpent. In other words, the serpent, the divine viper Kundalini - that serpent that heals the Israelites in the wilderness - has to swallow the congregation of Israel, the children of Israel, because they are completely purified as Neshamoth Chayim, so that Adam can become a Nephesh Chaiah blown by the Ruach of Chaiah, our internal Elohim; all of this, thanks to the Brazen Serpent that Moses rose in the wilderness.

Heavens gustave dore

“The expression, "Congregation of Israel," in the first instance, refers to the [archetypes or נשמת חיים Neshamoth Chayim] first born children of (Chaiah חיה from the) Light (Yehidah יחידה), or, as they are termed in the Book of Job, the morning stars, who, along with the Children of Elohim, sang their song of praise at the creation of the world. In an extended sense, it includes the true children of light (Yehidah יחידה) who have attained unto the Divine Life (the Ain Soph).” - Zohar

Thus, when that serpent swallows all of those seven Sephiroth, then, Chaiah חיה, as Arik Anpin, the Holy Spirit, Binah, swallows the serpent. The swallowing of the serpent is very painful, because the individual itself, who is the purified Neshamah, is transformed, little by little, into a serpent. That is what in Hinduism is called a Naga, a serpent; such an individual is completely purified and swallowed by Chaiah חיה, in the feminine aspect.

The last process is resurrection. Then, the eagle, which is the Holy Spirit, swallows the the serpent. That is a very painful process. This is represented in that symbol in which the eagle is swallowing the serpent, which is one of the symbols on the flag of Mexico. The eagle is standing upon a cactus, and with the other foot, is eating the serpent: that is the symbol of resurrection.

If you read the gospels, you'll know that the process of death on the cross and resurrection is very painful. You have to descend into hell, to do a lot of work, and to finally resurrect, in order to become a Living Soul; what the Bible calls a Nephesh נפש Chaiah חיה. Behold here the word Nephesh נפש, but, this is a superior Nephesh נפש, not the mechanical Nephesh נפש Behemoth. This is a Nephesh נפש Chaiah חיה, related with the Holy Spirit, vibrating in another dimension. As a Nephesh נפש Chaiah חיה, one enters into the perfection of the other three bodies, the other three Kayas of Buddhism, which are related to Yehidah יחידה and that belong to the First Apace. In other words, we will say that a resurrected Master entering into the Second Space (Briah) and in order to perfect the other bodies, and to enter into Yehidah יחידה, he has to perfect the three bodies of Glory. They are called the bodies of Glory because they are a very high type of soul. Those individuals enter into the world of Chokmah, the world Kether, and return into the Ain Soph.

Only those that perfect those Haishim האישים or igneous souls of Yehidah יחידה enter into the Ain Soph. This is a kind of development which is beyond the human level. Jesus of Nazareth, the Master Aberamentho, did it. The Buddha Shakyamuni, reached that perfection of Yehidah יחידה. Mohammed did it. Krishna did it. But, those are not called humans... they are called super humans, super-men, and they are very high. And, there are other individuals, sacred individuals, that are trying to reach those perfections, in order to enter into the higher levels. But, as you see, when your soul enter into the superior Haishim האישים or igneous souls, Yehidah יחידה and Chaiah חיה, you are inside God, inside the consciousness of God, inside the intelligence of the Cosmos, which is far from our comprehension. That is why they become one with God. To become one with God, you have to penetrate into Chaiah חיה and Yehidah יחידה. When you reach the higher levels, then you can enter into the Absolute, returning into the Ain. That Ain Soph penetrates into the Ain, and becomes a Paramarthasatya. That is something beyond Yehidah יחידה. You need to acquire all of the levels of Yehidah יחידה in order to enter into the level of Paramarthasatya, which is the goal. However, behold where we are, the level at which we are... very low.

Let me read one excerpt from the Pistis Sophia, chapter 101 in order to conclude this:

"Of the dignity of those who have received the mysteries."

What mysteries? The mysteries are all of those Arcana that we have to develop in relation with the five souls. In each level, you are developing and knowing, having cognizance, of all the mysteries of the universe, because those souls are related with the Sephiroth, in different aspects. That is why Master Aberamentho, Master Jesus, says:

"Now, therefore, blessed is he who hath found the [words of the] mysteries [of the first space] which is from without;"

Yehidah יחידה; that is the First Space, the world of Atziluth. "Without" means that it is not inside of you, it is outside of you.

"and he is a god who hath found these words of the mysteries of the second space,"

The Second Space is Chaiah חיה, in Briah. In other words, the ones that are swallowed by the serpent and the eagle (the Holy Spirit), the ones that are resurrecting, are as Gods, in the Second Space.

"which is in the midst (Daath, on the Tree of Life); and he is a savior and an uncontainable who hath found the words of the mysteries of the third space,"

Elohim and Neshamoth Chayim

“The Candle (brazen serpent) of יהוה Iod-Havah, is the Neshamoth of Adam searching all the hidden desires of his belly.” Proverb 20: 27

The one that has activated all of the (Chayim חיים) lives of his Neshamoth in the world of Yetzirah, has developed all of the נשמת חיים Neshamoth Chayim, and therefore becomes a savior. This is because Christ, Chokmah, יהוה can use such an individual as an Avatar, as a messenger, in order to help any humanity in the universe..

"which are (the Chayim חיים) within (Neshamoth, the only divine parts of the soul which are trapped within us), and he is more excellent than the universe and like unto those who are in that third space."

Those who are in the Third Space, Yetzirah, Nirvana, are the Nirvanic Gods.

"Because he hath found the mystery in which they are and in which they stand"

Each one of them. If you are perfected, you know what level each God is, in that world of Yetzirah.

"for this cause, therefore, is he like unto them. He on the other hand who hath found the words of the mysteries which I have described unto you according to a likeness, that they are the Limbs of the Ineffable,--amēn, I say unto you: That man who hath found the words of these mysteries in divine truth, is the first in truth and like unto him [sc. the First, i.e. the Ineffable], for through those words and mysteries . . . and the universe itself standeth through that First. For this cause he who hath found the words of those mysteries, is like unto the First. For it is the gnosis of the gnosis of the Ineffable concerning which I have discoursed with you this day."

Well, we will say that this is concerning everything that I have talked to you about in this lecture.


Audience: You talked about the rays emanating from the Ain Soph, what do the Zodiacal signs have to do with this?

Instructor: Well, the Zodiacal signs are related with Chokmah, the world of Atziluth. We will say that the Zodiac influences every soul, according to his own ray. If you see that Chokmah belongs to the ray of Yehidah יחידה, obviously that Chaiah חיה will blow into that Monad, according to the vibration of that particularly ray that belongs to the Monad.

There are seven rays, but those seven rays also related to the 12 Zodiacal signs, the 12 tribes of Israel. This is how that part of that intelligence descends into Malkuth, into the world of matter (our physicality, the dust of the ground). In the 12 tribes of Israel, the 12 Zodiacal signs, we have the mysteries, the knowledge that we need in order to develop are own particular Yehidah יחידה, or ray, in other words.

Remember that Jesus has 12 apostles. Jesus represents the ray of Yehidah, and the 12 apostles are the 12 forces, the 12 aeons, the 12 tribes that need to be developed, through the development of the soul that we are explaining about here. This is why Master Jesus said, "In patience, ye will possess your souls." That is the meaning of it... beginning from the very bottom, which is Nephesh.

“The Twelve Aeons are within us, here and now. The Twelve Aeons are atomic. The Twelve Aeons are related with the twelve Zodiacal orders. Leo is the most exalted among the twelve orders. Let us remember the “Lions of Fire,” the “Lions of Life,” the “Igneous Shapeless Breaths,” the Triple Divine Powers, who emanated from the active, omnipenetrant and omniscient Okidanokh. These “Lions of Fire” are Kether, Chokmah, and Binah, true Dragons of Wisdom. The ten Sephiroth or emanations, plus the Ain Soph Aur and the Ain Soph, are in reality the Twelve Aeons. The Twelve Aeons are in reality twelve Regions. The Thirteenth Aeon is terribly divine. Each one of the Rulers of the Aeons is bound to its order. All the Rulers of the Aeons work in the Macrocosm and within the Microcosmic human being, in accordance with the Solar Logos. Part of the work must be performed in the light, and part within the super-obscurity and the august silence of the wise. We must not ever forget that the inferno and paradise exist right here, and not in any other world. The inferno is found situated within ourselves and within the womb of the Earth. Paradise is found situated within the Being and in the superior dimensions of the world. We can gain the right to enter into paradise only by working in the flaming forge of Vulcan, which is situated in the inferno and within the august darkness of no-being. The inferno is the womb of heaven.” - The Gnostic Bible: The Pistis Sophia Unveiled by Samael Aun Weor.

Audience: Both in the Islamic and Hindu, and even Buddhist traditions, all of them teach about the importance of learning about the breath, watching breath, the mystery of breath. How can you relate the practice of neophytes and the practice of meditators, in relation to the breath of those three souls.

Instructor: We say that God is breath, and it is true. God is the Ruach Elohim רוח אלהים. But, we have to understand that Yehidah יחידה is also the great breath, the breath of the Absolute; the first breath, the first word, light. And, Chaiah חיה is also breath, the breath of life, that is in every individual. Chaiah חיה means "life." From that word Chai-ah, you find the word Chaioth, which is feminine plural, and means "creatures." Sometimes it is translated as beasts or animals, but really, beasts is Behemoth. Chaioth is related to the four elements of alchemy, which in Kabbalah are named חיות הקדוש Chaioth Ha Kadosh, the holy creatures.

That is why, in Buddhism and other traditions, they teach how to concentrate on the breath. Really, in your breath is where you actually become conscious, cognizant, of that entity which is God; which is Chaiah חיה, life; which is Nephesh נפש, which is God; which is Ruach, which is God; which is Yehidah יחידה... it depends on the level of your thinking, when you are performing your practices that connect to the superior souls. If you start swearing, cursing, etc, then you bring the lower forces of Nephesh Behemoth, from Klipoth into your body... it depends on how you behave.

That is why, it is important to be cognizant of those breaths. But, it is not as people think, merely to be conscious of our physical breathing. No, to be conscious of those breaths is to be cognizant from the very bottom of the lower breaths Nephesh and Ruach, so to enter into the higher breaths, into Neshamah נשמה, into Chaiah חיה, and into Yehidah יחידה.

Therefore, a Resurrected Master is composed of two natures, Nephesh Chaiah נפש חיה the animal or lower soul and Neshamoth Chayim נשמת חיים the spiritual or higher soul, and this because Nephesh Chaiah נפש חיה is necessary to the development of Neshamoth Chayim נשמת חיים.... that is to be cognizant of those breaths. The Neshamah and Nephesh cannot become united and harmonized with Chaiah when Karmasaya and Kamaduro are dominant. Nevertheless, the Buddhata of a devotee can enter into Samadhi, within any of those breaths.

“During samadhi or ecstasies (based on your sincerity and devotion), you will be allowed to visit the nuclei upon which the universe is based (speaking allegorically, these nuclei look like orifices) you will then be able to contemplate the divine majesty of the Absolute.” - Samael Aun Weor

This is how the soul, which is part of that breath, connects through Samadhis, to the different worlds of the Cosmos. To enter into Yehidah יחידה, is to enter into what is called a Nirvikalpa Samadhi: to enter into the very essence of God, inside God, to experience a Samadhi in which you experience the whole. That is also breath. That is why it is said that physically, those meditators stop breathing, but they are still breathing at the higher levels.

One thing that is very important to emphasize, is that if you stop breathing, you die. You can stop talking, you can stop thinking, eating, and survive... but, if you stop breathing, you die. That is because the life, the Chaiah חיה of God enters through the oxygen.

Audience: There is a mystical phrase about "to breathe light"...

Instructor: Master Samael explains that there are certain individuals that breathe light; in other words, we will say, that there are certain individuals that breathe Yehidah יחידה. Master Aberamentho is one of them.

To breathe that Chaiah חיה, is to be like a God. But, what type of soul are we breathing now? The Nephesh Behemoth of this planet Earth has created pollution, and unfortunately, that is the type of breath that enters in through the nostrils. That is why we are sick, with many types of sicknesses in this day and age. We, as humanoids, are destroying this planet, unfortunately. That is why we have to make a lot of great efforts in order to put good elements into our body, so that we can have in the sexual organs a good Nephesh נפש for transmutation.

We can go to the forests, to the sea, to the coasts, in order to find that Prana, that energy that we need. Unfortunately, we remain in these cities created by the ignorance of the Nephesh Behemoth of this planet; we breath smog, alcohol, fumes, cigarettes, and all of those venoms and poisons that we created, because this is what we are.

Audience: All of the energy and force that is flooding this planet, that is causing so much upset, is actually energy that we can harness and utilize.

Instructor: Of course. All of this energy that Nephesh Behemoth has created, and that Ruach Behemoth has created, which is poison, is going to be utilized in Klipoth. It is going to go down there to give solid consistence to this planet, mechanically. But, from Heaven, in order to go up there, this is just waste, just garbage.

Audience: "When we entered into the Aquarian era, society went into upheaval. The energy is being provided as assistance for humanity."

Instructor: You're reading a quote about the Dionysian wave? Well, the energy that we are talking about is the energy that comes from above, from Yehidah יחידה, Chaiah חיה and Neshamah. We are not talking about the technological forces that are created here in this planet... what we are creating here, unfortunately, is pollution and poison. That is why this planet is now in chaos, there is havoc everywhere. Why? Because the elements of nature want to equilibrate themselves, to rid themselves of this pollution. That is why this planet will pass through a transformation, in order to annihilate the poisons that we created. Of course, it will act according to karma... very painful.

But, as we explained, you can use the energy that is coming into this planet, if you know how, to transform that in your body. This is how you have to do it: to consciously know how to transform those forces, in your body. This is why we are here, because we have to learn that.

Remember that it is written that, it is not what enters into your mouth, that hurts you, but what comes out. But, I add this to that statement: I doesn't mean that we may put anything into our mouths. We have to be wise, to learn what to put into our mouths, into our bodies, what to breathe. That is why the Master gave many lectures in relation with what to eat, and what not to eat, in order "to be or not to be."

Thank you very much.