The Soul in Kabbalah
“And the angel (Metatron-מטטרון from Atziluth-אצילות) of Iod-Havah-יהוה appeared unto him (Moses) in the heart of fire-בלבת־אש, out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed."
"Moreover he said, I am the Elohim-אלהים of thy father, the Elohim-אלהים of Abraham, the Elohim-אלהים of Isaac, and the Elohim-אלהים of Jacob. And Moses hid his face; for he was afraid to look upon Elohim."
“And Elohim-אלהים said unto Moses: Eheieh Asher Eheieh-אהיה אשר אהיה, “I become who becomes.” and he said, Thus shalt thou say unto the children of Israel, Eheieh-אהיה,
(Who, Asher-אשר?
Yes, Iod-Havah Elohim-יהוה אלהים, Chaiah-חיה, Binah-בינה) hath sent me unto you.” - Exodus 3:2,6,14
In this lecture we are going to discuss the nature of the consciousness from the kabbalistic point of view. In Kabbalah, the soul, psyche or consciousness receives different names, and today we are going to speak about these different terms, in order to clarify what these different aspects represent.
The Hebrew word Kabbalah means, “to receive” and indeed, the consciousness is that element that receives; we have to learn how to receive. Of course, there are many degrees related with the soul, with the consciousness.
We're going to begin by remembering Master Jesus. In the Gnostic Bible, it is written:
“Then Jesus, (the divine, great Gnostic priest), chanted a delightful song of praise in the great name, and Jesus said unto his disciples: Draw near unto me! And they drew near unto him.Then he turned himself towards the four corners of the world, he extended his quiet look, and uttered the profoundly sacred name:Yew-יהו.He blessed them and breathed into their eyes. And Jesus exclaimed unto them: Look above! Now ye are clairvoyant!
Seraphim, cleanse my love in the name of Eloah-אלוה!
“He (Jesus, the divine, great Gnostic priest) said unto them anew: “Look (towards the other side) away out of the light and see what ye may see.”“They said: “We see fire (Hod-הוד), water (Yesod-יסוד), wine (Netzach-נצח), and blood (Malkuth-מלכות).”“Jesus, — that is Aberamentho, — said unto his disciples, “Amen, I say unto you: I have brought nothing into the world when I came, save this fire, this water, this wine and this blood. I have brought the water and the fire out of the region of the Light of the lights of the Treasury of the Light; and I have brought the wine and the blood out of the region of Barbelo. And after a little while my father sent me the Holy Spirit in the form of a white dove.“And the fire, the water and the wine are for the purification of all the sins of the world. The blood on the other hand was for a sign unto me because of the human body which I received in the region of Barbelo, the great power of the invisible (universal) God.The breath (of Chaiah-חיה, Binah-בינה, the Holy Spirit) on the other hand advanceth towards all souls and leadeth them unto the region of the Light.” - Chapter 141 of Pistis Sophia Unveiled by Samael Aun Weor
Master Samael Aun Weor Wrote:
“Yew-יהו, the profoundly sacred name, is related with the light and clairvoyance.
It is written that Jesus, the great Kabir, chanted a song of praise in the great Name.
It is written that He pronounced the profoundly sacred name Yew-יהו and He blew in their eyes saying, “Ye are now clairvoyant.”
Unquestionably, Yew-יהו is a mantric word or magic key related to clairvoyance.
The word Yew appears in the Gnostic Mass.”- The Pistis Sophia Unveiled by Samael Aun Weor
So that mighty light is related with this word, Yew-יהו, which is also written as Yehu-יהו, as in Hebrew it is written Iod-Hei-Vav-יהו, which is Yehu-יהו. This is also related with what the Zohar calls Yehi-יהי.
Simon Bar Yochai says:
“Wherever in the Scripture this word Yehi-יהי (let there be) is used, it refers to or signifies this divine light, both in this world and the world of becoming."
Said Rabbi Isaac: "The light created by God in the work of creation, filled the world with its splendor, but was eventually withdrawn and concealed, why? In order that 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
When it shall prevail again throughout the world humanity will become renewed and live the Higher life and make it one with angelic life. Till then, however, this divine light is concealed in darkness which is as a covering to it. And this is why God called the (Aur-אור) light (Iom-יום) 'Day,' and the darkness He called 'Night, Lilah-לילה,' the one being only a diminution of the other as it is written:
“He discovers deep things out of darkness and brings out to light the shadow of death.” - Job 12:22 - Zohar
This word Yehi-יהי appears in the Book of Genesis several times. Every time that Elohim-אלהים is going to make or do something, Elohim-אלהים says: “Yehi-יהי.” As for instance:
“And Elohim said: Let there be light (Yehi Aur-יהי אור) and there was light (VaYehi Aur-ויהי־אור).
And Elohim saw the light, that it was good: and Elohim separated the light from HaChashek-החשך, the darkness.” - Genesis 1:3,4
Aur-אור is light, but Yehi-יהי is the divine light. In order to make light we have to take the light from the divine light of the Abstract Absolute Space, that is Chashek-חשך, darkness for us.
When Moses went up to the Mount Sinai, to experience, to speak with Elohim-אלהים face to face, he asked for the name of Elohim-אלהים in order to tell the people down there in the world and then Elohim-אלהים said:
“Eheieh Asher Eheieh-אהיה אשר אהיה, “I become who becomes.”
Therefore based on what the master Samael Aun Weor wrote in Pistis Sophia, the mantras: Yew-יהו, as well as Yehi-יהי and Eheieh-אהיה are related with clairvoyance.
If you look in a dictionary Yehi-יהי means “let there be”, and Eheieh Asher Eheieh-אהיה אשר אהיה, means, “I become who becomes.”
Kether-כתר is Eheieh-אהיה and who is (Asher-אשר is Binah-בינה, the Holy Spirit, Ruach HaKadosh-רוח הקדש, the second Eheieh-אהיה is the Divine Mother Ha-הא, the seed) they are a state of an eternal becoming. This why it is written:
“Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: Behold, here is (Ha-הא) seed for you, and ye shall sow (Ath-HaAdamah- את־האדמה, your physicality) the land.” - Genesis 47:23
This “becoming” is precisely the meaning of that light. That light that is always active.
So, when Jesus was addressing his disciples, he says “look above.” But, he first pronounced the word “Yew-יהו; you are now clairvoyant,” and they saw this mighty light.
When we look above, it is not above in heaven but in our brain. When we look like this, we make our eyes cross. We look precisely here. And the root of our nose is the atom of the Father, that we call Kether-כתר, which means “crown.”
Isaiah says:
“Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one fails.”- Isaiah 40:26
And the Zohar explains:
Kether-כתר, Chokmah-חכמה, Binah-בינה
“Lift up (Mah מה towards Mi מי in) your eyes on high. Where? To the place (Central Nervous System’s head) whither all eyes are turned. There is the Petach Aiyanim (פתח עיניים), or opening of eyes (the Ajna and Sahasrara chakras, root of the nose, that connects the pituitary gland to the pineal gland-the abode of Neptune-Shiva, God of - HaMayim המים - the waters).” - Zohar
So in order to see that light of becoming, which is precisely Kether-כתר, we have to use our clairvoyant eye like this. That is why, in order to see that light, you have to close your eyes and see hear what you have to.
Obviously, with the clairvoyant eye, it is not physical light that you see, but the light of what we call the spiritual sun. That spiritual Sun is related with the first three sephiroth.
Kether, Chokmah Binah; Father, Son and Holy Spirit; Brahma, Vishnu, Shiva. Different names in different religions for the same thing.
Above Kether-כתר is the Ain Soph Aur, the very source of that spiritual light that Jesus mentioned in the Gnostic Bible, and that Moses saw atop of the Mount Sinai. Obviously, he was not physically at the top of that mountain in that moment, but rather in the internal, superior dimensions. This light is synthesized with four letters that we always mention:
Iod-Hei-Vav-Hei-יהוה, the Tetragrammaton.
This is the sacred name of the Logos. The first three letters together can be pronounced as, “Yew-יהו or Yehu.”
And this last Hei, the repeated one, points us to the Ain Soph Aur. That is why it is written that Elohim-אלהים has four letters, in order to point us to the solar light, the Theomertmalogos. This is not a person, or better said, they are not persons, but forces of the same light.
That is why, when we want to see the light, we have to understand that it descends from above into our physicality, which is Ath-HaAdamah- את־האדמה, Malkuth, the very last sephirah of the Tree of Life.
So, in our physicality, Kether-כתר, the Father is here, between the eyebrows; an atom of light. When we say “atom,” we are referring to the small particle of light here. Everybody has this, the magnetic center of the root of the nose.
Inside the brain, we have the pituitary gland. In that gland, we have an atom of light of the Son, the Christ.
Beyond this, in the center of the brain, we have the pineal gland. Within the pineal gland we find the atom of the Holy Spirit.
So, in our brain, in our head, we have those elements that we need in order to see that light and the trick is to put them into activity.
That is why we always speak about the necessity of meditation, of the remembering of our self, of transmutation, etc etc etc. We must learn to be always putting activity these three atoms. Moreover, these three aspects, Father, Son, and Holy Spirit, or Kether, Chokmah, Binah are related with the two hemispheres of our brain. One is Binah, and the other is Chokmah. And, on top, we have that light which is the crown, Kether-כתר. Thus, we can also see the trinity in relation with ourselves in this manner, physically speaking.
Each one of us is always in contact with that divine light, or we are as we said, receiving (Kabbel-קבל) that light very consciously because in order to see it we have to see it with those Spiritual Eyes which are the pineal gland, the pituitary gland and this magnetic Center. As you can see I am referring to the Ajna chakra and the Sahasrara (Kether-כתר) chakra and other chakras, which are in the brain and connected to Kether-כתר.
This is how we understand what the master Samael Aun Weor talks about, regarding the spiritual sun, that guides the initiate in the internal planes.
We need to see that spiritual sun. That spiritual sun is Christ. That light appears internally when we are having experiences and depending on the manner in which the spiritual sun presents itself to us in the astral planes, in dreams, is what that spiritual sun is telling us in relation with our own development.
That is the light that Master Jesus mentioned there in the Gnostic Bible, the Yew-יהו or Yehu related to the Trinity, of course. There are as many Yew-יהו or Yehus in heaven as there are human beings on the Earth, because that is our own, particular ray. You have heard the word Glorian, right? That is what we call any particular ray of light (Aur-אור) that belongs to it’s own particular monad that emanated from the Ain Soph-אין סוף, the Absolute.
That ray is precisely the Ain Soph Aur-אין סוף אור. Every one of us has that ray of light (Aur-אור), which belong to any of the seven rays of creation that we mentioned in other lectures. Somebody asked about the ray of creation or the ray to which we are connected… Well, each one of us has that ray, our own, individual ray, our own Glorian, and each ray is connected to a certain Logos
In Hebrew, we discover that the letter J or I, as we see here, belongs to the letter Iod-י. So, we can, for instance, say Jehu, Yew-יהו or Yehu. And, we can also say Jehudah-יהודה.
Jehudah-יהודה is a Hebrew name for Judah, the tribe of Judah from which the word Jew or Yew-יהו comes. Judah relates to the solar light. That is why, when we talk about Yehudah-יהודה, or Judah, or Jews, it is important to understand that we are talking about the solar light, that spiritual light. That is why in the Book of Revelation it is stated:
“I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.” - Revelation 2:9
“Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.” - Revelation 3:9
Therefore, those who called themselves Jews or who called themselves Menauraim-מנאורים, enlightened ones and enjoy the orgasm of the beasts, they are liars.
Indeed, to call yourself a Jew means that you are receiving (Kabbel-קבל) that light, because that light is Christ.
There is another interesting word related with Yehudah-יהודה. If, instead of beginning this word Yehuda-יהודה with Yehu-יהו, and instead we use the word Yehi-יחי (long live), which as we said the Zohar tells us is the divine light, we find the word Yehidah-יחידה.
Yehidah-יחידה means “Unity.” We have talked about this word unity in many lectures before. The Greek word Monas, which is the origin of the word monad, also means, “Unity.” Thus, our own particular, divine essence in Hebrew is Yehidah-יחידה.
Yehidah-יחידה is related to Yehudah-יהודה, all the parts of Jehu or Yehu-יהו, which indeed is the entire Tree of Life-עץ החיים.
The first world that appears in the universe is precisely that light that in many lectures we always point is the world of Atziluth-אצילות , the world of splendors, the world of archetypes.
In other lectures, we were mentioning that the word Tiphereth-תפארת means, “beauty.” It also means “splendor.”
So, when we say the world of splendors, we are relating this to the psyche, to the pure essence of the psyche. That is why you find on the Tree of Life that Tiphereth-תפארת is represented by the Sun, because it is the splendor in each one of us; it is our own consciousness. But that is just a part of the light that descends from Yehidah-יחידה, which is the unity of the light.
Yehidah-יחידה is precisely what we call in Greek Christ.
This is not a person. It is an infinite light. When that light appears physically, we see it manifest as the sun, the Stars.
At the center of our solar system is a physical body of one of those spiritual Suns. That is why the sun, physically speaking, is a second type of sun that receives that spiritual light. There is another, third type of sun that receives that light too, and we call that type of sun, a planet.
Our planet Earth is another sun, the third type that, eventually with “evolution” (we will say, for want of a better word) will appear in future cosmic days as a radiant Sun. If we were to go to the Sun, the center of our solar system, naturally we would find true solar men; you do not find the people that we have here, on this planet, with defects and vices, on the Sun. All of them are perfect. That is why the Sun is a second type of sun. However, our planet is a third type of sun that is in the process of perfection. So, we have to pass through many processes, many cosmic days until finally becoming a radiant Sun like the central Sun of our solar system. And all of us are responsible for that. We have to attain that self realization development.
That is why in the world of Yehidah-יחידה you do not find Klipoth-קליפות. This world of Klipoth-קליפות you find down here; in the world of Yehidah-יחידה, or as we say, the world of Klipoth-קליפות or Hell does not exist. All that exists are the 13 Atziluth-אצילות Attributes of Mercy.
One, two, three, four, five, six, seven, eight, nine, ten sephiroth, plus Ain, Ain Soph and Ain Soph Aur, the three parts of the Absolute: 13. All of that is reflected in the aura of what we call the Ancient of Days, Kether-כתר, the Father of All the Lights.
Anybody can have an experience with that part of your being, because each one of us has his own particular Kether-כתר, the Ancient of Days.
Kether-כתר has his 13 attributes, which are called the 13 attributes of Mercy that we need to develop within, and which we call Yehidah-יחידה, the first soul mentioned in Kabbalah.
All of the elements that which in Kabbalah we call “Elohim-אלהים” are one, that is why it is called a multiple perfect unity. There is no separation there. All rays together form one body of light that we call Christ in Kabbalah. And which in Hebrew we call the Messiah-מישח.
If you investigate this word Messiah-מישח, you will find that within it are the Mem-מ and the Shin-ש. These two Hebrew letters, Mem-מ and the Shin-ש are of particular important, and when you combine them together, you find the word Shem (Shin-Mem-שם), which means “name.” From this word Shem-שם, comes the word Shemite-שמית, or Semite in other words.
Thus, understanding this to be “anti-semitic” means that you are against the solar light (Shemesh-שמש), that is, your own solar light (Shemesh-שמש). It has nothing to do with the physical world, and any of the races of this physical world; this is an entirely spiritual matter. Those who do not work with their own light (Shemesh-שמש) are anti-semitic, spiritually speaking, because they do not care about that light, the Shem of Messiah-מישח.
Of course, in this physical world there exists a race that was formed in the Atlantean epoch, which is the origin of this Aryan race…. but we are not going to go into this subject right now.
So, this Yehidah-יחידה with the 13 attributes of Mercy is what we call the Messiah-מישח, the Messiah-מישח that wants to descend in each one of us; it is that which we call Jeshuah, the savior.
In the Zohar, Shimon Bar Yochai asks Elijah or Eliyahu-אליהו (the Yew-יהו of his own El-אל, Chesed-חסד) the prophet, who was always next to him teaching the Kabbalah:
“When is the Messiah-מישח going to come?”
And then he said to Shimon, “Tomorrow, go to the marketplace in the town and you will see him.”
So, Shimon Ben Yochai went to that market and stood there all day, and didn't see anything or anyone special, only beggars asking for alms and people helping them in different ways.
The next day he talked with Elijah. Shimon said, “You were mocking me; I was all day there and I didn't see the Messiah-מישח.”
“Didn't you see people performing mercy for others? Well... whenever you see people performing mercy, performing compassion, there is a kingdom of Messiah-מישח.”
It is what the Master Samael called, sacrifice for humanity; it is what happens when we give to others, because each one of us has the light inside, but that light can only act if we give. Conversely, if we are selfish that light doesn't work through us, because that is the light of compassion, the light of Yehidah-יחידה, the monad.
So, in other words, our own particular monad, our own particular ray is that light; it is one with the Lord. If you meditate and you enter into that light, and if you concentrate in Jesus of Nazareth, you will see that you become, that you are Jesus of Nazareth. Then, the light will take you to the past, two thousand years ago, performing miracles.
The problem, of course, is that if you do not know that in that Yehidah-יחידה everything is a unity, you will return from your ecstasy, your samadhi thinking, believing that you are the reincarnation of Jesus, and falling into a big mistake.
Any master who has reached Christification: Muhammad, Moses, Buddha, Jesus, etc etc, if you concentrate in any one of them, you will become them because your consciousness will become united with your own particular ray, your Yehidah-יחידה, your Glorian. This is how you can investigate of the past who claimed to have Christified themselves: you just sit down and concentrate and pray to your inner God, “Connect me please to this master.” Then you will see if the one that is saying that is lying or saying the truth. This is how you discover the reality of these matters, through meditation.
In the world of Christ all of us are one. Of course, that light that you see there shining in space, shines in each humanoid in different ways, as well as in animals, plants, and minerals. The spiritual sun utilizes our physical sun to shine over us. Each planet in the solar system is connected to the spiritual sun, which gives its light to all the planets; however, the spiritual sun, Christ vibrates in each planet at its very core.
There is another being that is also Christified, who’s physical body we utilize in order to exist. This physical planet is a vehicle, the physical body of a Christ. We see that, from space, the planet Earth has a beautiful blue color, splendor. That is why Tiphereth-תפארת is called, “Beauty” because the beauty that we are talking about here is not physical beauty, it is the beauty related with the light and it is called splendor.
You imagine light and that is Tiphereth-תפארת. When the consciousness is free of ego, its splendor is light, and it becomes one with all the lights. That is precisely the mystery of Yehidah-יחידה; the mineral kingdom, the plant kingdom the animal kingdom, and the humanoid kingdom need the solar light in order to be alive.
This is precisely what is called in the Bible the Tzalem-צלם, which is the image, in different levels.
The combination of the Latin letters T and Z is in Hebrew the letter Tzaddi-צ.
The second letter of the word Tzalem-צלם, is Lamed-ל; the final letter is Mem-ם.
This word Tzalem-צלם, Tzaddi-צ - Lamed-ל and final Mem-ם, means, “Image.”
So, when you read that the human being was made into the image of God, you can begin to see how this image, this Tzalem-צלם that each of us possesses within is related with this light, the Yehidah-יחידה, the unity.
If you were to honestly ask yourself, “Am I made in the Tzalem-צלם, image of God?” Obviously, the answer is no. We do not even know where the light is, so how are we going to reflect that light, that image? This accrual of the light is described precisely in the Bible, because God is light, our true internal image is the image of God, the Tzalem-צלם, that light. This is what Jesus was speaking about in the Bible when he said, “I am the light of the world.” The one that was talking through him was the light because he was the receiver of that light, the vehicle of that light, because he was Christified. So, you see there then that the Tzalem-צלם is precisely that element, that image, the Christ that is everywhere, giving life.
This light is given not only to the human kingdom, but to the animal kingdom, plant kingdom, etc. That is why Master Samael Aun Weor says that Christ is everywhere; in the water, in the air, in the Earth, in the fire that surrounds us. We have to understand that.
We eat that light, which in itself is a process of destruction and renewal. When we eat something, we destroy that thing, and we liberate the light which was contained within that thing, and we take that light inside of us. In this day and age, we call this type of light, “vitamins.”
The solar light feeds our bodies.
We need that Tzalem-צלם, to develop that image, that light within. Without Christ, there is no way that we can self-realize our being. The Lord, through the lips of Master Jesus, said, “I am the way. I am the life. I am Yehi-יהי, the divine light.” This of course also refers to that, “I am” because “Eheieh Asher Eheieh-אהיה אשר אהיה,” is translated as, “I am the one that I am.”
That Yehi-יהי, the divine light is always an eternal becoming.
Kether-כתר, the Ancient of Days, that most beautiful part of ourselves s always receiving (Kabbel-קבל). As we have stated many times, the Hebrew word Kabbalah means, “to receive”; Kether is always receiving (Kabbel-קבל) the light from the Absolute and, in turn, giving that light to the universe.
Kether-כתר takes from the abstract light and gives to the universe, and that is an eternal becoming.
There always is a process, the light returns through him, and is always given again. This is the beginning of Kabbalah, “to receive” because in order to receive you have to give. Indeed, the kabbalists state that each letter of this word Tzalem-צלם has to be studied.
The first letter is Tzaddi, which is the first letter of the word Tzabar-צבר, which means “to collect” and is related with our head.
Here in the brain, we have to collect, we have to “Tzabar-צבר” the solar light. We are learning here through the lectures and exercises how to collect that light, because if we do not, we are not conscious about the quality and nature of the impressions of the light that are always entering through the senses. The light is that which allows us to comprehend anything. We have to collect it, we have to retain it, in order for that light to develop inside, spiritually. That is precisely the point of Tzabar-צבר, “to collect.”
Then, that light goes down into the heart, which, as you know, is related with Tiphereth-תפארת, splendor, our consciousness, beauty.
Here, relating with these matters, we find the Hebrew word Leb-לב, which means, “heart.” We also find the word Lebush-לבש, which means, “clothing.” Obviously, we see that both words begin with the letter Lamed-ל.
In the most basic level, we need clothing in order to protect ourselves from the elements, or to dress like civilized people. That clothing is made from different elements of nature, whether they are animal or plant. And within that, the light is there. That is why we say that the closest way to the light, physically speaking, is the clothing that we wear. That is why I personally like to wear cotton, it is very comfortable; other magicians advise, for instance, to meditate atop the skin of a sheep, or wool, which help to isolate you from the negative currents that are around us all the time, in order to give you more concentration in your meditation. In other parts of the world, they use other type of skins, like the skin of a tiger for instances, which is very strong.
In the pictures of India you will find Shiva meditating, always seated upon the skin of a tiger.
The final letter of Tzalem-צלם is the letter Mem. This letter reminds us of the word, Mazon-מזן, which means, “to nurture from.” Obviously, we need to eat in order to be alive.
The light contained in food, when it is liberated through eating and digesting, sustains our bodies with the energy of that food.
So, the word Tzalem-צלם, we see here that the word Tzalem-צלם (“image”) encloses these three aspects, in order to show us what it is we need to do in order to gather, to obtain that light, in order to process that light in us. That is precisely the mystery of the image of God; when we talk about the image of God, we're talking about the light.
Indeed, what we need to understand is that that image is the light, and the light is contained in all of nature; that is, God is everywhere and everything, and that light has different tonalities. That light is everywhere, but it descends from the world of Atziluth-אצילות .
What we eat has to be charged with light, that is why we the gnostics are against hybrids, against genetic engineering. People that cross one tree with another tree, through practices like grafting, interfere in the process of the light, perhaps through certain processes, the scientists might be able to make the fruits of trees to be more beautiful, to be bigger, but those fruits will not contain the essence that we need in order to put the Mazon-מזן, the nutrition from the light inside of us.
We need to know how to handle the senses. The type of food that we receive is very subtle; that is why here in the retreat we learn how to transform that light, because ordinarily we do not do it.
The only light that we process is the food that we eat, and the light in the clothing we wear. Polyester or other elements that are not in direct contact with that Yehidah-יחידה, that unity, do not contain that light. Remember: when you say Yehidah-יחידה, it is unity; this means that light is the same, everywhere. We have to learn how to see it.
If you are going to eat, we need to learn to eat that which contains the light. Fruits in this day and age are, very commonly, adulterated. The light is not there, because the final journey of that light is in the sexual energy. This is why we have Yehidah-יחידה in our sexual energy.
There is another word here that is necessary to mention, because we are speaking about the sexual energy, which is the word Chai-חי, or Chaiah-חיה.
The word Chai-חי is written with only two letters in Hebrew, Chet- Chai-ח and Iod-י, and means, “life.”
When we talk about Chaiah-חיה, we are talking about the letter Iod-י. When we are talking about Yehidah-יחידה, we are talking about the very tip of the letter Iod-י, because that very tip of the letter Iod-י is the one that goes into the Absolute and from the Absolute comes and becomes Yehidah-יחידה. After that is Chaiah-חיה, which is represented by the duality.
In relation with the duality of Chaiah-חיה, remember very well that in the Bible it is stated, that Iod-Havah Elohim- יהוה אלהים took the woman out of Adam-אדם, this is, taking the Chaiah-חיה out of Iod-י because that Iod-י is Adam Kadmon-אדם קדמון, the celestial being which is pure light. That is why in many Apocrypha it is written that Eve (Chavah-חוה) was more spiritually intelligent than Adam-אדם in that sense, because the word Eve in Hebrew is written as, Chavah-חוה, Chet-Vav-Hei; you just extend the letter Iod-י and make the letter Vav-ו. Really, the name should be Chavah-חוה, but in English we say Eve who is the Mother of the Living, and the living are Chaiah-חיה, which is Binah-בינה .
This why the name for the Tree of Life in Hebrew is, Otz Chaim-עץ חיים, Tree of Life, which means, “Tree of Lives.” These “lives” are the parts of that living entity called Chaim-חיים; they are the cognizant parts of the being. All the creatures that are inside that Otz Chaim-עץ חיים are called Chaioth- חיות (“beasts”).
We find this word Chaioth-חיות in the Invocation of Solomon,. When addressing Kether-כתר we say:
Chaioth HaKadosh-חיות הקדוש (“the holy creatures”), Cry, Speak, Roar, Bellow! Kadosh-קדוש! Kadosh-קדוש! Kadosh-קדוש!” This word Kadosh-קדוש repeated three times in order to refer to these three aspects of the Trinity.
After we pronounce this however, we say: “Eheieh Asher Eheieh-אהיה אשר אהיה.” The same words for Kether-כתר, for the Iod-י, in other words, because the letter Iod-י is the first spark of light that appears from the unknowable divine, then Chaiah-חיה or Chaioth HaKadosh-חיות הקדוש (“the holy creatures”).
Kabbalistically, we say that Chaiah-חיה means Adam-אדם, the and Eve (Chavah-חוה), but the first, the divine Adam-אדם and Eve (Chavah-חוה) who we call Abba and Aima, Father and Mother.
Do remember the commandment of Moses? You shall honor your father and mother. Your father and mother above in Hinduism are called Shiva-Shakti; you have to honour Shiva-Shakti, in other words, Binah, the Holy Spirit, because that Chaiah-חיה expresses itself through the third aspect of Yehidah-יחידה.
Yehidah-יחידה is Father, Son, and Holy Spirit. Chaiah-חיה is the Holy Spirit expressing the power of Yehidah-יחידה in the Duality, which is Father-Mother; Adam and Eve, in other words. the divine aspect of Adam and Eve.
That divine Adam and Eve are reflected down here, on the Earth through the division of sexes. I am Adam, and all of you that are women are Eve. All men here are the representation of Adam. Above this Chaiah-חיה is Jah-יה, Iod-Hei-יה, whereas Adam and Eve here down are represented by Vav-Hei-וה, the second part of the name of Elohim-אלהים, Iod-Hei-Va-Hei-יהוה.
That is Chaiah-חיה, and we are referring to that because the Mem, the Mazon-מזן is the way that we have to nurture in order to feed our consciousness.
Of course, we are familiar with that aspect of Chavah-חוה, the mother of all Chaiah-חיה, the living, called the Chaioth- חיות, which is our Sexual Energy, our sexual organ. In order to feed our consciousness, we have to absorb the sexual energy. The Minith-מינית in Hebrew.
Sexual energy begins with the letter Mem in Hebrew is called Min-מין. This word Min-מין is written in Hebrew, Mem-Iod-Nun final. Obviously, this word Min-מין begins with the letter Mem, and this reminds us of another word that likewise begins with the letter Mem, which is Manna-מן. Manna-מן is the food they were eating in the wilderness, in the Bible, the food from heaven. That food from heaven is the same Yehidah-יחידה, the same solar force descending in your body and becoming sexual energy. That is Manna-מן.
If you add the letter Iod-י here in the middle of this word, we find the word Min-מין, which means “sex.” The letter Iod-י is pointing at Yehidah-יחידה, because whenever you put the letter Iod-י there, you immediately think Kether-כתר which is represented by that letter Iod-י.
The Aleph-א of Elohim-אלהים
That is why the letter Aleph-א contains one letter Iod-י above and one letter Iod-י below, divided by letter Vav-ו or the spinal medulla which roots are in the Muladhara chakra, the genitalia of both man and woman. Aleph-א also represents the androgenism of Elohim-אלהים and the human being made unto his own image. Iod-י is the 10th letter of the alphabet, because it is related to Malkuth-מלכות, the Schekinah-שכינה, the tenth Sephirah of the tree of life. Iod-י is the first letter of the Sacred Tetragrammaton-יהוה, that corresponds to Kether-כתר, the Crown, from where the ten Sephiroth emanated.
If you say Manna-מן, and you place the letter Iod-י within that word, then you find the word Min-מין, “sex” because Manna-מן is solar energy. It comes from above. This is what was crystallizing, what people were eating in the wilderness; it is the special food for the consciousness. We eat that Manna-מן in order for the consciousness to grow.
Are you following me?
All right, let us continue. So far, we have only spoken about two souls: Yehidah-יחידה and Chaiah-חיה, which express themselves as light and life.
However, there are other three souls that are mentioned in Kabbalah:
Nephesh-נפש
Ruach-רוח
Neshamah-נשמה.
When we talk about life, we talk about Chaiah-חיה. That Chaiah-חיה is Binah-בינה not only in the physical world, but in all levels, because the origin of life is the intelligence of Iod-Havah Elohim-יהוה אלהים. That is why Binah-בינה means, “Intelligence.” This why it is written:
“And-ו Iod-Havah Elohim-יהוה אלהים Yietzrah-ייצר (meaning, the Iod-י above and the Iod-י below of the Aleph-א), formed Ath-HaAdam-את־האדם (the human being in the Vav-ו or Central Nervous System) Afar-Man-HaAdamah-עפר-מן־האדמה (meaning, the dust of the Manna of the ground), and breathed into his nostrils the Neshamoth Chayim-נשמת חיים, the souls of life (that the Schekinah-שכינה collected in the Vav-ו or Central Nervous System in the world of Yetzirah-יצירה); and HaAdam- האדם became (physically) LeNephesh Chaiah-לנפש חיה, a living soul.” Genesis 2:7
The Neshamah-נשמה is formed above in the world of Yetzirah-יצירה; we have already talked about Nephesh-נפש, that is the animal soul in different levels of the kingdoms of nature. Now let us observe the word Neshamah-נשמה, you see that it has the letters Shin-ש and Mem-מ in the middle, which together with the Hei-ה form the word HaShem-השם, which in Hebrew means, “the name.”
The Zohar states:
“The waters above (the cerebral-spinal-fluid) and the waters below (the genital-fluid) had become blended (in the Aleph-א thanks to the Vav-ו, spinal medulla) and made fruitful, representing thus the union of male and female principles, therefore is it true (in the Aleph-א) that what is above is as what is below.”
Rabbi Joseph said: "That being so, there must be an El-אל, God above and a corresponding Elah-אלה, Goddess below: If you affirm this, I should say that the El-אל, God on high is called the living El-אל, God (of the sea or El-HaYam-אל-הים), whilst the Elah-אלה, Goddess below is Elah-Yam-אלה-ים (sea-goddess), designated in scripture by the term Elah Toldoth אלה תולדות (generations of the goddess), as it is written:
“These (Eleh-אלה) are the generations of the heavens and the earth” 'Behibaram-בהבראם' which are created (by Abraham, the Ruach-רוח, Spirit, who corresponds to the Sephirah Chesed-חסד (mercy, our monad) on the Tree of Life.
Now we learn from the secret doctrine that this peculiar word should be divided and read thus, behi-baram-בה-בראם; meaning that El-אל, God created the heavens and the earth by the Hei-ה (of Abraham-אברהם). Now the Hei-ה (and Iod-י) who is above is Jah-יה, the universal Father-Mother, who created all beings.
The Hei-ה (is the Schekinah-שכינה, who) made fruitful the earth (our physicality) so that it brought forth Elah Toldoth-אלה תולדות (generations of Elah-אלה, the goddess, the Schekinah-שכינה), in the same way that the female is made fruitful by the male.” - Zohar
So, Neshamah-נשמה is precisely that likeness or the image that is placed in our Abraham-אברהם, Chesed-חסד, our Ruach-רוח, Spirit.
The Father of All the Lights wants to make human beings into His own image, and in order to make human beings in his own image, he puts his own likeness in this sephirah called Chesed-חסד, which means “Mercy” in Hebrew.
Chesed-חסד -Mercy is the one that receives these 13 attributes of Mercy, that is why he is called Mercy. Chesed-חסד is what we call Elohim-אלהים, specifically, what we call El-אל, but in this case I said Elohim-אלהים because his name is hidden within this word in Hebrew.
In order to write the word Elohim-אלהים in Hebrew, it is spelled: Aleph-Lamed-Hei-Iod-Mem final. The word El-אל, Aleph-Lamed, by itself represents him, Chesed-חסד, the spirit, the being that we have inside; this Chesed-חסד is part of Yehidah-יחידה but contains in himself the Neshamah-נשמה. It is the Ruach Elohim-רוח אלהים.
The phrase Ruach Elohim-רוח אלהים means, “Spirit of the Gods.” However, if we further dissect this phrase, we find that the Hebrew word Him-הים (Hei-Iod-Mem) means, “the sea, the ocean, the water.” The letter Hei-ה itself means, “the” and Iod-Mem, Im-ים is “water, sea, ocean.” Thus, the phrase Elohim-אלהים means, “the God of the water.” And who is this God of the water? It is the Ruach Elohim-רוח אלהים that in the beginning was hovering above the waters; in other words, our own spirit, Chesed-חסד, our own particular Ruach-רוח.
That Ruach-רוח is the highest and is in Neshamah-נשמה. Neshamah-נשמה expresses itself here in Geburah-גבורה. That is why Geburah-גבורה is called the spiritual soul, and in Kabbalah, Neshamah-נשמה is the spiritual soul.
Neshamah-נשמה contains all the light of Yehidah-יחידה, but not in activity, and this is precisely why we come here. People go here, there and everywhere trying to find a way to put in activity that Neshamah-נשמה that all of us have in the internal planes.
So, where are we then? Well, we are that soul, that part of Neshamah-נשמה that is sent down in order to learn. We are that part of the being that is called the Buddhadatu, the essence, the consciousness that we are talking about. We want to develop, but how are we going to develop all of that which we are mentioning here? In which way?
Behold, we find that the way is to alchemically eat and dress ourselves in solar bodies.
Remember that the second letter of the word Tzalem-צלם, is Lamed-ל with what the word Lebush-לבש begins, and which means “clothing.” The Rustic or the lower aspect of that clothing is the clothing that you have to wear physically, but we also have to dress or wear our soul, because our soul needs vehicles of light in order to express itself in the astral plane, in the mental plane, in the causal plane. We have this vehicle, the physical body, which in the last synthesis is energy, light, that we use in order to navigate, to operate here in this physical plane, but it is prone to sickness, to injury, to harm, to death.... We need to create bodies that will be immortal because our physical body is mortal. Or, as the master Jesus said, we have to be born again. We have to be clothed, to wear the clothing of the light.
For that, you need to know how to alchemically eat, you need to transmute the sexual energy. Behold here how we see that the letter Lamed is related with Leb-לב, which is “heart” in Hebrew and Lebush-לבש, which means clothing, but is directly related with the heart, with Tiphereth-תפארת because it is in there that we have the consciousness, that needs to use those solar vestures. Right now, we have vestures that are lunar, mechanical and that eventually we will lose through devolution.
The physical body that have will eventually become old, and it will die, because it does not belong to us; It is a gift from nature, one that we have to take advantage of because the solar light is lost if we do not take advantage of it; we physically die. Then, if we have another opportunity, we will receive another body. However, the objective of receiving physical bodies is to take advantage of that light in order to perform that which we have to perform inside of us.
We have two elements that are also lunar, which are the Nephesh-נפש and Ruach-רוח down here below. Master Samael Aun Weor explains that in order for the body to exist it needs millions, trillions of monads that will detach from our own particular monad, because we are connected to him.
Every single atom in our physicality is connected to the main monad, which is our own Ruach-רוח. So, we will say that our Ruach-רוח, which is Chesed-חסד above, controls the trillions and millions of Ruach-רוחs that manage and maintain the life of this physical body; in other words, it is the intelligence of the physical body.
Unfortunately, he is controlling lunar bodies, not solar. We, like any animal, any plant, any mineral receive the influence of the Monads in order to survive, to stay alive, but in a mechanical way. Nature gives this body and takes it and then gives another, in order to take it…. That is the process, the echo system, a process of destruction and annihilation and birth. It is a natural process of nature.
The lunar bodies that are within us, come from the mineral kingdom from a very distant past, far back in time, when evolution started; we were the souls of minerals. Our Ruach-רוח, our monad, was developing our Nephesh-נפש within. Therefore, Nephesh-נפש is the soul that is related to our physicality and also, to the internal lunar bodies that we have.
The internal lunar bodies are called in Sanskrit “Kama manas” or mind of desire, which is common in the animals, but the kama manas in the plants is different, but they are kama manas anyhow because they are lunar; they are also called the “budhi manas” related with the soul and mind. So, our kama manas or budhi manas is lunar. And the rest is just this humanoid physical body that we have. So, we are lunar inside.
Every time that we come into this physical world with our physicality, we look for the doctrine. We start doing practices in order to feed our souls and we find a path. We learn how to create the solar bodies that do not belong to the process of annihilation and destruction, that the protoplasmic bodies are subject to. But, right now, all of us without exception have lunar bodies inside, and it is from these bodies that desire emerges in our mind as well, which is lunar, which is a process of nature. And, unfortunately, in order to be active, they need the activity of our monad. That is why it stated that God suffers through us because of the karma involved in it.
If we do not do what it is that we have to do, in the lifetimes that we have, eventually this Nephesh-נפש Ruach-רוח of our lunar bodies will descend and be disintegrated in the process of Klipoth, in order to liberate that essence, which is part of Neshamah-נשמה and that is waiting to be put it in activity.
That is why we come here and receive doctrine and why in the teachings it is stated that you have to be born again. You have to work with your consciousness because if you do not, eventually, nature will take you, dressed with your lunar bodies, down because these bodies, even though the possess a spark of divinity within, they belong to nature. These bodies were given to us when we were minerals, plants animals, intellectual animals and if we do not build the superior versions of these bodies, they will descend back in nature again. We are trapped in them.
Do you understand that? And that's precisely the type of Nephesh-נפש that our Ruach-רוח possesses, it's pure Nephesh-נפש or animal soul related to the Mechanical process lunar process of nature.
So, our job is to develop the light of Neshamah-נשמה, in different steps, different levels.
The first step in order for that light of Yehidah-יחידה to appear on the Earth is to become King David.
Who is a king? You find in the Bible different Kings, right? Saul, David And Solomon. Those are the three main ones. The first one is mentioned, but not too often, is Sheol or Saul. If you write this name Sheol or Saul in Hebrew, you will see that it is spelled with the same letters used to spell the word Sheol or Saul, Shin-Aleph-Vav-Lamed, which in Hebrew means, “Hell.” This is because, when we start in this work, we are like Saul with our own hell, because we belong to Klipoth.
So, we start transmuting desire into chastity, performing this work of transformation of the animality that we have in order to create the human inside. Thus, the first one that appears is Sheol or Saul. If you read in the Bible, Sheol or Saul is always trying to do his best, but he has a lot of ego. If you were to say that Sheol, Saul was a hasnamuss, you would not be mistaken; he has double polarity. But remember that it is written that the Messiah is the son of David... the clue is this, whether it King Solomon, King David or King Sheol or Saul, all of them are dressed with royal vesture, the clothing of Kings.
What is it to be dressed with royal vesture? It means that they have solar astral mental solar and causal bodies. This is the only way that you can become a king or queen. You have to reach Tiphereth-תפארת, the causal body, the world of the Malachim. Malachim in Hebrew means, “Kings.”
So being a king, you enter in the world of Tiphereth-תפארת and you can be anointed as Sheol or Saul was anointed. But, if you do not kill your ego, then you will be rejected.
It is written that Sheol or Saul kill 1000, but David, ten thousand, which implies a greater work, utilizing your whole life in order to purify the light. But, Sheol or Saul was only here in Klipoth, and the Messiah cannot be a son of Sheol or Saul in Klipoth, but of David, who is the one that kills Goliath and works in the world of formation or Yetzirah-יצירה to keep purifying and sanctifying himself with death, and thus become an Adam son of Shabbatai-שבתאי, Saturn-Death, the seventh day made in the image of Elohim-אלהים.
That is why David was a vehicle of the Lord, like many other masters.
So, in Kabbalah we say that, first, we have to reach the level of David, because to reach the level of Sheol or Saul is easy. Well… not that easy, but it means that you do not need to annihilate too much ego. You need to transform energy, etc, and reach a certain level. But, in order to reach the level of David, you had to go very deep and clean your consciousness very well, in order for the Messiah to come and perform all those miracles with the power of Moses.
Moshe-משה is HaShem-השם backwards, in other words, Neshamah-נשמה. All the powers of Moshe-משה, Moses in the Bible are all the powers of the Neshamoth Chayim-נשמת חיים, or the archetypes that he developed, from Tiphereth-תפארת up to Binah, because, as we said, Moshe-משה, Moses is Neshamah-נשמה. Indeed, you find that the name Moses, which in Hebrew is Moshe-משה, and the word Neshamah-נשמה both contain within them the word HaShem-השם. This word HaShem-השם reminds us of the kabbalistic, Baruch HaShem Adonai-ברוך השם אדני, “Blessed be the name of the Lord.” That HaShem-השם is in Neshamah-נשמה and Moshe-משה both contain all of the archetypes in synthesis.
In regards to Master Jesus, he was a living expression of Yehidah-יחידה. Moshe-משה, Moses was the living expression of Neshamah-נשמה, and King David of the purified Nephesh-נפש. What King David represents really is what we call Nephesh Chaiah-נפש חיה, the “living soul.”
So, at the level of Ruach-רוח, which is the innermost that expresses itself through the soul, is that soul that we call Elijah, or as we say Eliao-אליהו, the prophet.
It is necessary for Elijah to come first, because he is related with the Ruach-רוח. He comes first in order to create all of those bodies inside, in order for Moshe-משה, Moses to appear.
In synthesis, we say that Nephesh-נפש is David, Ruach-רוח is Elijah, Neshamah-נשמה is Moshe-משה, Moses and Yehidah-יחידה is Jesus, because he was a vehicle of a complete master. Chaiah-חיה, of course, is Adam and Eve, the light that we have to work with. Those are the five souls of Kabbalah, that are related with our spiritual development.
The doctrine that we study relates precisely with the development of these five souls. We see those souls everywhere. We have to be careful with our own Nephesh-נפש, which is very entwined with the lunar forces right now.
We need to transform our Nephesh-נפש into the King David, and for that King David had to kill Goliath, who represents the expression of that Nephesh-נפש in the animal level.
These are the symbols of the processes that are written in the Bible, that we need to understand, to comprehend, in order to accomplish within ourselves.
It is written:
“And-ו Iod-Havah Elohim-יהוה אלהים, Binah-בינה, blew into the nostrils of Adam the Neshamoth Chayim-נשמת חיים, the souls of life, and HaAdam- האדם became (physically) LeNephesh Chaiah-לנפש חיה, a living soul.” Genesis 2:7
Well, the Neshamoth Chayim-נשמת חיים, the souls of life, are called Neshamoth of Chaiah-נשמת חיה, Binah-בינה. This mean, in order for that Neshamoth of Chaiah-נשמת חיה, Binah-בינה, to develop, to be “blown into the nostrils” requires us to develop Binah-בינה, in the different levels of Yetzirah-יצירה. That is why the science of breathing is something we practice, whether we are single, or married, because the three breaths—Father Son and Holy Spirit—descend from above, through our breathing, through Ida and Pingala, which are Chaiah- חיה, Binah-בינה, masculine and feminine, and which then goes directly in to our system and into our sexual energy.
God as Binah-בינה, is always blowing the Neshamoth Chayim-נשמת חיים, the souls of life, which is that part of our monad that has the principles for us to become human. Every single moment Binah-בינה is blowing the Neshamoth Chayim-נשמת חיים, the souls of life, because that Yehidah-יחידה, which is the light when entering into us, enters according to our own particular Neshamah-נשמה and, then goes into the sex, into our heart, into our brain. Binah-בינה is waiting there in order for us to put that into activity. But, if we are not aware, if we are not using the consciousness, all of that energy, that force, that life enters into us and then goes away and is lost.
We have to be here and now, present, attentive, in order to use the consciousness. Remember that kabbalah means to receive, and this is precisely the most basic, fundamental point of this lecture. This is why we have to be here and now, observant and transforming the light every time that we can.
It is not by belonging to “this group” or to “that other group” that we are going to self-realize ourselves. The light is there, constantly entering into us. If we take advantage of it, then it will grow and develop in us according to our own activity. It is not a matter of believing; you can believe in this, but if you do not do anything with that light, that light remains there without illumination. That is why Tiphereth-תפארת is called Splendor, Beauty. And now you understand when a master self-realizes that light is shining within them with splendor, because such a one has taken advantage of that Neshamah-נשמה of life, the Neshamoth of Chaiah-נשמת חיה that is being blown to the nostrils.
“And HaAdam- האדם became (physically) LeNephesh Chaiah-לנפש חיה, a living soul.” Genesis 2:7
You see the word Chaiah-חיה here again, this time combined with Nephesh-נפש, a “living soul.”
What is a living soul?
A human being is living soul but a humanoid no. To be a human being is to be a living soul, meaning, that human being expresses within all of those attributes of mercy in his Nephesh-נפש, his physicality. That is a living soul, a Nephesh Chaiah-נפש חיה. This means that everything that such a person does or performs is related with the light of Chaiah-חיה, Binah-בינה.
In order to reach the level of Nephesh Chaiah-נפש חיה, to be a human being made into the image of Chaiah-חיה, Binah-בינה, is difficult; it is a long work that we do, and we perform with the light of Chaiah-חיה, Binah-בינה.
Master Samael Aun Weor was once asked, "Can we find a Nephesh Chaiah-נפש חיה in the animal kingdom?” He said, “You see the eagle? It is a Nephesh Chaiah-נפש חיה in itself, because that eagle has all the qualities that are necessary in order to be an eagle. It flies... his level of being is higher than any one of you.” That is what he said, because he is a Nephesh Chaiah-נפש חיה.
A lion is a Nephesh Chaiah-נפש חיה; it has all the attributes necessary in order to be a lion. Could we call ourselves Nephesh Chaiah-נפש חיה as humanoids beings? No! We are not Nephesh Chaiah-נפש חיה, because, even though we have the same, the form of the human being, we do not possess all of the qualities necessary in order to be Nephesh Chaiah-נפש חיה.
If I were to take one of you, and put you in the middle of the Sahara Desert, what would you do? It is written a human being is a king of nature. What would you do there in the middle of the Sahara Desert? Could you make water appear from the sand? A Nephesh Chaiah-נפש חיה is one that about whom it is written they can control the fish of the ocean, the birds of the air, the animals of the earth. Such a person can control all of nature, yet here we are, destroying nature.
To put a lion in a cage is easy. But Daniel in the den of lions showed that he really could control those animals. What would you do if a lion entered here right now? Can we control it? A Nephesh Chaiah-נפש חיה, a human being made into the image can do that; such a one is not afraid. Rather, the lion will be afraid of that Nephesh Chaiah-נפש חיה because he or she is a living God in flesh, like Krishna, Jesus, and Moses who is a Nephesh Chaiah-נפש חיה in his own level. We are not Nephesh Chaiah-נפש חיה; that is what we have to become.
The processes of these souls are much, much deeper. Here in this lecture, we just touching them on the surface, in order for us to understand and to give you the opportunity to ask questions.
Audience: Are all of humanity going to Klipoth, because it is difficult to become a Nephesh Chaiah-נפש חיה?
Instructor: Unfortunately, yes.
Let me tell you, in order to reach the level of Nephesh Chaiah-נפש חיה, a living soul, you have to reach all the levels of human beings that come before. The first one is King David, who is a living representation of Nephesh-נפש in this physicality; a king of Malkuth. Malkuth means “kingdom.” He is one who descends and cleans himself and becomes a king and is in the process of becoming a Nephesh Chaiah-נפש חיה. It is a long process.
First, we have to create astral body, and then the rest because the king is dressed with the royal dress and that royal dress is the astral, mental and causal solar bodies. Then, once you a dressed in all three, you become a Malachim. This process is written about in many books.
Master Samael talks about the three kings that visit the manger of Bethlehem; this is the same symbol. If we work hard, maybe we could become a Nephesh Chaiah-נפש חיה, but for that, we have to take advantage of the breath of God through our nostrils, which is Neshamoth of Chaiah-נשמת חיה, which then goes into our blood and from our blood into the sex, which is the Manna-מן. We have to alchemically eat Manna-מן. If we want to go to the promised land as a Nephesh Chaiah-נפש חיה, we have to alchemically eat Manna-מן in the wilderness and that's the Min-מין, the sex, sexual force, chastity. No fornicator can enter into the Promised Land, which is the fourth dimension.
Question: In which book of the Bible do we find the seven chakras?
Instructor: There is a book of Kabbalah that mentions the seven chakras, and it is called, The Book of Revelation.
That is a very strong, very profound kabbalistic book. However, in the Book of Revelation, Johannes (IEOUAMS) does not call them chakras, but rather churches; these are two words, two symbols for the same thing.
“John to the seven churches which are in Asia:”
Asia is Assiah, which is Malkuth on the Tree of Life, the world of matter and action. This is where we have to put in activity the seven chakras, the seven churches. If you want to know what virtues you need in order to put into activity the seven chakras, which are in Asia, Assiah, in your physicality, read the two chapters of the Book of Revelation.
There, you will learn. Beginning with Ephesus, which is the Muladhara chakra. Then Smyrna, which is the Svadhisthana chakra; Pergamos, the Manipura chakra; Thyatira, the Anahata chakra Sardhis, which is Vishuddha; Ajna which is Philadelphia; and Laodicea, which is the chakra Sahasrara.
And all of you have those churches within. When you go to any church, whether it is an orthodox church, catholic church, any mosque or synagogue, there is always one particular thing that is very common in all those temples, even the Hindu temples. What is that particularity that you find in all those temples of different religions? Light. There is always candles, because God is light.
So, what you have and what you need in those churches is light, in order to enlighten them. This is what the word Buddha means, “enlightened one” because he has all the energy, the light of Yehidah-יחידה within himself. In kabbalah, the Buddha is related with Chesed-חסד.
Chesed-חסד is our own, particular, individual Buddha. We need to become Menauraim-מנאורים, enlightened, and the work we must do to become enlightened, is done down here. That is why, when we work in ourselves, we have to concentrate in our own particular Buddha, our own Chesed-חסד, our own Spirit, in order for him to come and hover above the waters and do the work that we have to do.
What is that work? It is to make light, because in the beginning the spirit of God was hovering above the waters. And God said, let there be light, and there was light, and that is precisely what we need.
He is hovering there. The light is everywhere; it is stored in our body. We have to make light. Let there be light in different ways. The transmutation of the sexual energy is one type of transformation of energies. Being in contact with nature; seeing the light and how that light is everywhere, in all the elements, in our soul and to transform that light, learning to be always in that moment, this is what it is to be in communion with Christ, with the light.
We need to learn to feel that light in our heart, because here is where you have Tiphereth-תפארת-Splendor. This is how you cloth yourself, with the light. At least in the beginning, because that light shines here in the heart, in your aura. So, begin with being here and now, remembering yourself and allowing the light of your consciousness to shine in your heart. That light will be a clothing for your consciousness.
Little by little, as you advance, you will make those concrete bodies, called the astral, mental and causal solar bodies, provided you know how to transmute your Min-מין, your Minah-מינה, according to your own kind. Minah-מינה is another word that you find in the Bible, that says:
“And Elohim said, Let the earth bring forth the Nephesh Chaiah-נפש חיה, living creature after his Minah-מינה, kind.” - Genesis 1:24
Minah-מינה, kind, contains the same root of Min-מין. Minah-מינה, kind, this means, that you are going to build Nephesh Chaiah-נפש חיה, according to your own Minah-מינה, kind, according to your own Sexual Energy, according to your own Ray, according to your own archetypes.
Each one of us has a different idiosyncrasy, spiritually speaking. You read the books of Master Samael, well, that is his own Minah-מינה, his own kind. You can read books of other master and they are different, because that light shines in different levels, in different manners. Master Samael is a master of power; there are masters of love. Master Morya, the author of the book, The Dayspring of Youth is another master. The light shines in different ways, but teaches the same thing, in accordance with it’s own Minah-מינה, kind. Master Samael’s Minah-מינה, kind is very strong; he shakes you.
You had to discover your own inner being.
Audience: Do the seven lights of the Menorah-מנורה have the same meaning?
Instructor: Usually the Menorah-מנורה has oil at the bottom and the wicks are on top; the light, the flames of the seven lights of the Menorah-מנורה are above because of the oil that rises Now, of course, you will say that they are just candles, but it is the same meaning, right? Aur is light and Min-מין is sex; Min-מין-Aur-אור, Menaurah-מנאורה, means enlightenment, in other words, it is the light (Aur-אור) that you take from your sexual strength, your Minah-מינה, kind, your Min-מין, sex. The seven lights are the seven chakras, the seven churches.
That is your own particular Menorah-מנורה. I don't know if they who call themselves Jews or Menauraim-מנאורים or enlightened ones, know this, but when you study Kabbalah you see very clearly the symbol of the Menorah-מנורה, which are the seven lights of the sexual force. If you are a fornicator, there is no Menorah-מנורה, or rather, the Menorah-מנורה is there, but without light.
Audience: What is the difference between Ruach Elohim-רוח אלהים and Neshamah-נשמה?
Instructor: The Ruach Elohim-רוח אלהים is in itself the first emanation of the Trinity. Ruach-רוח means “spirit.” The Ruach Elohim-רוח אלהים is the spirit of Elohim that receives the Neshamah-נשמה. In this sense, the Neshamah-נשמה is above the Ruach-רוח; or, we will say in other words, that the Ruach-רוח and Neshamah-נשמה in this aspect are one and the same monad. That is why, when we mention the monad, our own particular spirit, we will say Chesed-חסד and Geburah (Atman and Buddhi in Sanskrit), which share the light, that Neshamah-נשמה, contains the Schekinah, which is the light of the Divine Mother. Ruach-רוח and Neshamah-נשמה are one.
Audience: Where on the tree of life we can locate Adam?
Instructor: That is a good question because this Adam is the Ruach-רוח. When we talk about the real man, the true man, they are not here down is here, the Ruach-רוח is the real Adam, and within it are all the attributes that we have to develop. In other words, that heavenly Adam exists in every one of us, in potentiality.
The Ruach-רוח, Adam contains all the attributes of God in himself, but if you do not do anything here, if you do not work with your Min, your kind, your force, then those attributes remain undeveloped.
That's why the Book of Genesis was written, in order to show you how this Ruach Elohim-רוח אלהים that is, hovering above the waters descends, in order to make light, and to start developing all the seven days of Genesis. It is a long work.
Audience: That is what we call the soul that never sins?
Instructor: This is what we call Elijah the prophet. It is the soul that never sins. The soul that sins is here, in Tiphereth-תפארת.
Audience: Is that why Adam is represented in many places?
Instructor: Adam represents the letter Iod, and represents the man. For instance, speaking in a spiritual manner that Iod of Kether-כתר is called Adam Kadmon-אדם קדמון, the celestial man who is perfect. This is the one that sends his image in order for that image to become a human being. But he creates first Adam in heaven, in his own image. And after that, in his own likeness.
So, we have that inside of us, we have that image. But not developed. We have to develop it; that is why we come to this physical world.
Why do you think this physical world was created, with all these complications? Just to make us suffer? No, there is a purpose. God wants to make his own image a living being, a Nephesh Chaiah-נפש חיה, a living soul and this contains different ingredients for its development which is always happening in the physical world. That physical world is our physical body.
If we do not take advantage of our physical body, who is going to take it? Psychologically speaking? You had to know very well that your physicality is that vessel that is given to you in order to serve nature as a machine. If we do not take advantage of being in a physical body, and all the gifts that come with possessing one, eventually will take me down and I will be elements for plants, in a cemetery.
So, we have to take advantage of that, and for that we have to become thieves.
All of us are thieves. I was stealing from nature; that is why the Lord Christ was crucified between two thieves. One in the left and one in the right; the one on the right was the smart one, the other on the left was just taking the energy in order to satisfy his animal pleasures. The thief of the left was merely utilizing the cross, the sexual act, for animal pleasure. However, the thief on the right asked the Lord to remember him when he entered into the Kingdom of Heaven. And the Lord said to him, you will be with me because you are a smart thief; those on the left do not know how to steal intelligently.
So, we are here in order to learn how to steal that fire, and to use that energy, that force, to build the image of God within. However, while we are here, the forces of nature that are related with mechanicity will fight against us. This is precisely the great war.
This is the fight that we have to fight. That fight is not outside, it is within. Once we defeat our nature, we become King David. It is a long process.
Audience: How do we transform the light that we receive?
Instructor: First, what we learn today is to be aware, consciously speaking, of all the impressions that we receive through the senses, and which make their way to the inner senses that eventually will develop. When you start making this effort to be conscious of the impressions you receive, your physical senses become very sharp. Then, as a consequence of the energy you receive, that you develop through the transformation of those impressions, the other senses, the internal senses, the chakras will become more active. That gives you the fuel in order to develop consciousness. That is the first step: the transformation of impressions.
We must also learn to transform the energy of the food that we receive. The food that we eat starts at the level of the head (the center of our physical senses) and makes its way into the stomach, where it is transformed, and the energy released. From there, that energy enters into the blood, and in Hebrew, the word for blood is Dam, Daleth-Mem.
Finally, we also have the air that we breathe. This is the letter Aleph.
So, the Dam here, the blood in our heart becomes A-dam, Adam, Aleph-Daleth-Mem, when we work with the breath of God, and use it to stoke the energies that we must transmute.
If we are very attentive with the breath, with the oxygen that we are breathing, that blood becomes purified. That is the Adam, the element that could be or will be Adam if work with the Minah, which is the sex. Indeed, that Minah, that Manna is food also.
That is why, in our lectures, we teach that we need to know how to eat, consciously speaking.
When you are eating, pronounce the mantra: Krim. This is a sacred Sanskrit mantra.
When we pronounce this mantra (which is pronounced like the word, “cream”). we directly take from this food the Yehidah-יחידה, the light, which then fills your body. By pronouncing this mantra, you steal the energy hidden, contained with the food, and feed your consciousness with that liberated energy.
We have to be aware, when we are eating.
You know, eating really is a ceremony. Jesus taught that with the Last Supper. He delivered the body and blood of the Lord Christ, the solar light to his disciples; in the same way we have to make of eating a ceremony.
Audience: How many times?
Instructor: Yeah, you eat three times a day. So, whenever you're eating, pronounce the mantra Krim mentally, in order to take that nourishment from the food for your consciousness.
Of course, if you do not pronounce it, well, the food will enter into your stomach regardless, but you will not extract any energy for the consciousness if you do not eat consciously. That energy is in the food regardless, and that energy eventually becomes sexual energy, but you will build even stronger bodies by doing this effort. And, if you do, when you go into sexual transmutation that light will be very potent, and it will act like a powerful fuel for your flame. That is food, Mazon-מזן. food for your consciousness.
Remember again that Kabbalah means, “to receive” and when you eat with your consciousness, you receive that energy with your consciousness .
If we want to retain that light in our psyche, we have to work with transmutation. The highest form of this, is the work of Alchemy, which is the process of working with the Kundalini, in order to create, first, the solar astral body. The astral body retains that light and becomes an immortal body, when sufficiently developed, but it is a process of transmutation.
For that, you have to know how to save.
Master Samael says that you have to save the energy. If you are a victim of your emotions or your mind, you are not saving energy; you are just feeding your egos. You have to save energy in order to steal it.
Audience: What destroys the energy?
Instructor: Energy is not destroyed, Matter transforms into energy and energy into matter. What we want is to receive, to retain the energy in order to create other subtler, superior matter. The matter that we have contains energy, but it is a very rotten matter, full of ego, different vices. We are talking about the process of Alchemy.
The light will be always there. It's a process an eternal becoming.
Audience: Christ was crucified between two thieves, what is to be a good thief alchemically?
Instructor: This humanity is one of those thieves, but unfortunately bad thieves. They steal in order to satisfy their pleasures. We have to be good thieves. Bad thieves do not escape the cycle; they go down. When you are a good thief, you retain the energy.
Imagine if all of humanity becomes a good thief then this planet really will die. That is why self-realization is difficult.
Audience: Wouldn’t you say that this planet will eventually become a sun with solar men?
Instructor: Each time the matter of the planet becomes more subtle. In the future, the planet will express itself in a solar way.
Right now, the planet exist in a lunar manner. Not all of it is solar, even though we have the solar force coming from the very center, but everything is mechanical. On the Sun, the nature there is solar, immortal. Every single consciousness on that planet transforms the energy.
Audience: That is why Chesed-חסד is mercy; what about the 13 attributes of mercy?
Instructor: The 13 attributes of mercy are related with Yehidah-יחידה, and are placed in Chesed-חסד as Neshamah-נשמה . That is why Chesed-חסד is Mercy, because he contains all of those attributes, in potentiality. He has the possibility of developing that if we allow him. This might sound like sacrilege, but it is true. If we do not do any work, those attributes will remain undeveloped. Our being develops because of our work here. In other words, the throne of Chesed-חסד is the central nervous system. From there he can take advantage, if we remember him. That's why we had to remember God always in that way in order for him to work through US.
Audience: Which allowed us to ascend as Nephesh-נפש?
Instructor: We have a very low Nephesh-נפש. If we fail, we will descend into hell and he has to wait for us. At least a thousand years. When the lunar bodies are disintegrated, and the ego is disintegrated, your Ruach-רוח is waiting for you and absorbs you. He will want to see if you will do something in this new cycle. So, he sends you again… and again, until you have lived 3000 Cycles, if you do not do what you need to do.
Audience: Do we learn something through this process?
Instructor: We learn through suffering. You experience knowledge, which is the knowledge of hell. But it still needs to develop that, because the attributes of Mercy that are in Chesed-חסד are not developed. That is why he has to send us again, because in order to develop those attributes, the soul has to descend into matter, because it is the matter that allows us to transform the energy into matter, and the matter into energy. That is Alchemy.
This is why this physical body is given to us. The body is already doing it, but we had to learn. Thank God that the Master Samael Aun Weor came and taught us how to do it.
Audience: Do we experience hell 3,000 times?
Instructor: Such souls who experience 3,000 cycles of hell will learn something particular to that kind of soul. Something will emerge there that will be different to those that emerge from the first time… but why suffer over three thousand times? It is better to do the work and to return into the bosom of the Father as a self-realized master that understand the light.
Audience: So how did those beings that existed in other races achieve mastery?
Instructor: The Polar, Hyperboreans and Lemurian Root Races, were in the fourth dimension, they were masters of other cosmic days. Our Terrestrial Root Race began in Lemuria with the division of sexes that originated humanoid-animas and true human beings in Atlantis and continue in our Aryan Root Race in the third dimension.
Thank you very much.
