The document summarizes key points from lectures in Gnosis Magazine Issue 30 about meditation and solving problems.
The lectures discuss meditation as the foundation for Gnosis students, bringing self-knowledge and a higher perception. Regular meditation improves health and unlocks secrets within the mind. To solve problems intelligently, one must have peace and comprehend the problem without becoming identified with it. Mental contradiction and conflict prevent problem-solving; we must understand the root causes of contradiction to achieve peace and intuition for solutions.
The document summarizes key points from lectures in Gnosis Magazine Issue 30 about meditation and solving problems.
The lectures discuss meditation as the foundation for Gnosis students, bringing self-knowledge and a higher perception. Regular meditation improves health and unlocks secrets within the mind. To solve problems intelligently, one must have peace and comprehend the problem without becoming identified with it. Mental contradiction and conflict prevent problem-solving; we must understand the root causes of contradiction to achieve peace and intuition for solutions.
The document summarizes key points from lectures in Gnosis Magazine Issue 30 about meditation and solving problems.
The lectures discuss meditation as the foundation for Gnosis students, bringing self-knowledge and a higher perception. Regular meditation improves health and unlocks secrets within the mind. To solve problems intelligently, one must have peace and comprehend the problem without becoming identified with it. Mental contradiction and conflict prevent problem-solving; we must understand the root causes of contradiction to achieve peace and intuition for solutions.
To disseminate the teachings of by Samael Aun Weor, for the well being of all humanity. To study and explore the works of the initiates, adepts and precursors of Universal Gnosticism.
To serve as link of union and fraternity to all people interested in Gnostic Anthropology and the renewal and expereince of contemporary Gnosticism. Forward Meditation is the foundation stone for the student of Gnosis. With regular practice of meditation we can begin to comprehend the ancient Greek axiom Oh man know thyself and you will know the universe and the Gods. Above all, meditation is the science of self-knowledge, and the first step on this path is to look within ourselves. Meditation is more than a technique for relaxation and contemplation; meditation brings us to the doorway of self-knowledge and the path of the universal wisdom called Gnosis. Meditation is the daily bread for the Gnostic, nourishing the soul, preparing the aspirant for a higher perception of oneself and the world. The practice of meditation has benefits for the body as well as the mind, it is well known today by medical practitioners that meditation improves health and is widely accepted among mainstream medicine as a legitimate means of the healing process. However meditation has far deeper purposes, the improvement of physical health is a natural outcome to the regular practice of meditation. The origins of meditation, which can be traced back thousands of years; predating all the popular religions and beliefs of today, was practised by those versed in the mysteries as a means of transcendence, to experience directly the true meaning and nature of oneself. All the ancient cultures from Asia, Europe, Africa, Australia, Middle East and the Americas practised some form of meditation as part of their everyday life to commune with nature and the universe around them. Gnostic meditation is not just a renewal of lost ancient wisdom but is founded on practical exercises to assist the student of Gnosis in all aspects of modern life. Many mysteries lie hidden within the depths of the human mind; meditation is the key to unlocking these secrets of our true inner potential and to discover the obstacles that hinder us. In the Gnostic path laid by Samael Aun Weor, he gave many techniques and steps in meditation for Gnostic students to put into practice. In this the 30 th issue of the Gnosis Magazine, the lectures "How to solve problems" and "The hidden side of the psychological moon", should be read and reflected upon time and time again so that we truly feel the meaning of these great lectures by Samael Aun Weor. In our efforts to understand so as to give to others; we will be given wisdom.
- From the Editors.
Gnosi s Magazi ne Issue 30 - page 4 How to Solve Problems Lecture by Samael Aun Weor Man faces innumerable problems in life. Each person needs to know how to solve each of these problems intelligently. We need to comprehend each problem. The solution of every problem is in the problem itself. The time for us to learn how to solve our problems has arrived. Many problems exist: economic, social, moral, political, religious, family related, etc. and we should learn to solve them intelligently. The important thing to remember for the solution of every problem is to not become identified with the problem. We have a certain tendency to become identified with a problem and the identification is so intense that we, in fact, become the very problem. The result of such identification is that we fail in the solution because a problem can never solve another problem. One needs much peace and mental calm to solve a problem. An uneasy, battling, confused mind cannot solve any problem. If you have a very serious problem, do not become identified with the problem, do not become a problem yourself; retreat to any healthy recreational place: a forest, or a park, or the home of a very close friend, etc. Distract yourself with something different, listen to good music and then, with your mind tranquil and calm, in perfect peace, try to comprehend the problem profoundly, remembering that the solution to every problem is within the problem itself. Remember that without peace you cannot do anything new. You need calm and peace to solve the problem, which presents itself in your life. You need to think in a completely new way about the problem that you want to solve and this is only possible by having tranquillity and peace. In modern life we have many problems, and unfortunately, we do not enjoy peace. This is a true jigsaw puzzle because we cannot solve problems without peace. We need peace and we should study this in depth. We need to investigate the principal factor that puts an end to peace inside and outside ourselves. We need to discover what causes the conflict. The time has arrived to comprehend in depth at all levels of the mind the infinite contradictions, which we have within, because that is the principal factor of discord and conflict. By comprehending in depth the cause of an illness, we cure the patient. Knowing in depth the cause of the conflict, we do away with the conflict: peace is the result. Within and around us, thousands of conflict-forming contradictions exist. Truly, what exists within us also exists in society, because as we have said so many times, society is an extension of the individual. If there is contradiction and conflict within us, then these also exist in society. If the individual does not have peace, society will not have it either, and in these conditions all the pro-peace propaganda becomes, as a matter of fact, totally useless. He who dies not before he dies, perishes when he dies. - Jacob Beohme Gnosi s Magazi ne Issue 30 - page 5 If we wisely analyse ourselves, we discover that a constant state of affirmation and negation exists within us. What we want to be and what we actually are: we are poor and we want to be millionaires, we are soldiers and we want to be generals; we are single and we want to be married; we are employees and we want to be managers, etc. The state of contradiction engenders conflict, pain, moral misery, absurd actions, violence, murmuring, lies, gossip, etc. The state of contradiction can never bring us peace in life. A man without peace can never solve his problems. You need to intelligently solve your problems and therefore it is urgent that you have peace constantly. The state of contradiction impedes the solution of problems. Each problem implies thousands of contradictions. Shall I do this? The other? How? When? etc. Mental contradiction creates conflicts and frustrates the solution of problems. We first need to solve the causes of the contradiction in order to end the conflicts. Only in this manner will peace arrive, and with it the solutions of the problems. It is important to discover the cause of contradictions; it is important to analyse this cause in detail. Only in this manner is it possible to do away with the mental conflict. It is not correct to blame others for our internal contradictions. The causes of these contradictions are inside of us.
Mental conflict exists between what we are and what we want to be, between what a problem is and what we want it to be. When we have a problem of any type, either moral, economic, religious, family-related, marital, etc., our first reaction is to think about it, resist it, deny it, accept it, explain it, etc. It is necessary to comprehend that with mental anguish, contradiction, worry, conflict, it is not possible to solve any problem. The best way to react before a problem is silence. I am referring to the silence of the mind. This silence arrives by not thinking about the problem. The silence arrives when we comprehend that nothing is solved with conflict and contradictions. This silence is not a special gift of anyone, nor the capacity of a certain type. No one can cultivate this silence; it arrives by itself. It arrives when we comprehend that no problem is solved by resisting it, accepting, denying, affirming or explaining it, etc. From mental silence is born intelligent action, the intuitive and wise action that will solve the problem no matter how difficult it might be. This intelligent action is not the result of any reaction. When we perceive the event, the problem, when we notice the fact without affirming, denying or explaining it, when we do not accept the fact, nor reject it, then arrives the silence of the mind. Intuition flourishes in silence. From silence the intelligent action, which totally solves the problem, bursts forth. Only in mental silence and calm is there freedom and wisdom. Gnosi s Magazi ne Issue 30 - page 6 Mental conflict is destructive and harmful. Mental conflict is a result of opposed desires: we want and we do not want, we desire this and the other. We are in constant contradiction and this, in fact, is conflict. The constant contradiction, which exists within us, is due to the struggle of opposite desires. There is a constant negation of one desire by another desire; one determination is replaced by another. A permanent desire does not exist in the human being; every longing is temporary. He wants a job and after he has it, he desires another job. The employee wants to be a manager; the priest wants to be a bishop. Nobody is satisfied with what he has. Everyone is full of unsatisfied desires and wants satisfaction. Life is an absurd succession of fleeting and vain desires. When we profoundly comprehend that all the desires in life are fleeting and vain, when we understand that the physical body is engendered in sin and that its destiny is to rot in the grave, then true peace of the mind is born from that profound comprehension. Contradiction and conflict disappears. Only the mind that is in peace can solve problems. Peace rests in the silence of the mind. Contradiction surges from obstinacy: when the mind clings to one single desire, when it wants its desire to be realised whatever it may cost, it is logical that there must be conflict. If we carefully observe two people who are discussing a problem, we will be able to confirm that each person clings to his desire, each person wants to see his desire satisfied, and this naturally creates mental conflict. When we resolutely see the vanity of desires, when we comprehend that desire is the cause of our conflicts and bitterness, true peace arrives. Exercise Seated in a comfortable chair, or lying down in your bed, close your eyes. Then concentrate on your interior, studying yourself, investigating your desires, your contradictions. It is necessary for you to comprehend what your contradictory desires are, so that you may know in this manner the causes of your internal conflicts. Peace of mind comes from the knowledge of the causes of the mental conflict. Practise this simple exercise daily. It is necessary that you know yourself. - May peace be with you! Gnosi s Magazi ne Issue 30 - page 7 Within us there is a hidden part of our own Ego that is never visible. As the Moon has two faces, one that is visible and another that is hidden, in the same way we have an occult part that is not visible. First of all, I want you to understand that as there exists a Physical Moon, there also exists the Psychological Moon. That Psychological Moon is carried within us; it is the Ego, the I, the myself. The visible face, with some observation, can be seen by everyone. But there is an invisible face of our Psychological Moon that cannot be observed easily. Unfortunately the Essence has not illuminated the hidden part of our own Inner Moon. In reality, we live in a small region of our Consciousness. We have created a portrait of ourselves. When the Consciousness as a ray of light penetrates that invisible face, then the hidden side of ourselves, the portrait that we had created of ourselves, is disintegrated, it is reduced to cosmic dust. It is unfortunate that we only live in a small part of ourselves and we ignore many things about ourselves. The hidden side of that unknown part is normally really profound and we need to know it. This will be possible if we project the light of our Consciousness onto it. That hidden face is important because it is in this part where we find the origin of our errors, the innumerable mechanical reactions, our stinginess. Obviously, so long as we have not illuminated that occult side with the rays of the Consciousness we will relate incorrectly not only with ourselves but also with our fellowmen. When one illuminates the hidden face of our own Psychological Moon it is possible to know ones own errors; only then is it possible to see our fellowman correctly. However, when one does not illuminate that hidden part of oneself with the Consciousness, one mistakenly projects all of ones psychological defects onto others. The Hidden Side of the Psychological Moon Lecture by Samael Aun Weor To be pleased with one's limits is a wretched state. - Goethe Gnosi s Magazi ne Issue 30 - page 8 If we are stingy, we think that everybody is like that. If we have a lot of hatred, we will see everybody in that way. If we are envious, we also believe that others are envious. If we are violent, we do not understand the others violence; we believe that we have reason and that others do not. When we feel antipathy for somebody, it is obvious that the defect that we have internally is in that person and that we are incorrectly projecting onto him. Why do we feel antipathy for somebody? Why do we see in him a defect that annoys us? Although it seems incredible, even if we would not accept it, the truth is that we also have that defect and we are just projecting it onto our fellowman. When one understands, it is obvious that one will want to eliminate the element that has been discovered. When we observe some defects in our fellowman, it is certain that those defects can be found in the hidden face of our Moon. Therefore, it is unfortunate that we are incorrectly relate towards others. If we relate incorrectly with ourselves, obviously we will relate incorrectly with others. If we relate correctly with ourselves, we will relate correctly with others; that is obvious. Accordingly, once one understands this, one realises how mistaken one walks along the path of life. We protest because others are not careful and we believe that is the reason why others are not doing well; just because they are not careful. The one that is careful feels annoyed observing someone who is not. If we observe carefully, we will realise that we are not careful; we will realise that the defect that we see in others also exists in the unknown face of ourselves. The one that believes he is very careful can discover that he is not as careful as he believes and that there is a disorder in himself that he ignores, does not accept, does not believe and does not understand. So, it is worth knowing that unknown face of oneself. When one projects the light of the Consciousness on that unknown face, one changes completely. When one discovers that one is violent, then one learns how to tolerate the violence of others and it becomes possible to say to oneself, I am violent, so why I am criticising that person? When one understands that in reality one has injustice within oneself, then one learns to tolerate the injustice of others. It is said in Gnosis that we have to learn to receive with pleasure the unpleasant actions of our fellowman, but it would not be possible to really receive with pleasure that unpleasant action, if one does not know them. In order to know that action, we have to project a ray of light on that dark side of ourselves, on the side in which exists all the unpleasant actions that we have and that we project onto others. Therefore, when we know our unpleasant actions, we learn to tolerate the unpleasant actions of our fellowman. Obviously, in order to crystallise the Cosmic Christ in oneself, one inevitably needs to learn to receive with pleasure the unpleasant actions of the others; only in this manner can the Lord of Perfection crystallise little by little. It is necessary to understand that the Lord of Perfection only crystallises in us through the force of the Holy Denying (the Second Logos). There are three important forces within us. The first one is the Holy Affirming, the second is the Holy Denying and the third is the Holy Conciliating. In order to crystallise, for example, the Holy Conciliation (the third force, the Holy Spirit, the Gnosi s Magazi ne Issue 30 - page 9 neutral force), it is necessary to transmute the creative energy; that is how that marvellous force crystallises in the Existential Superior Bodies of the Being. In order to crystallise the second force, the force of the Lord of Perfection, of the blessed, of our Lord the Christ, it is necessary to learn to receive with pleasure the unpleasant actions of our fellowman. And in order to crystallise in ourselves the first force, the Holy Affirming, it is necessary to know how to obey the Father in the heavens as on Earth. The Sacred Absolute Sun, from which emanates all life, wants to crystallise in each one of us those three forces of nature and the cosmos: the Holy Affirming, the Holy Denying and Holy Conciliating. Analysing the Holy Denial; the Christ, we understand that we need to deny ourselves (Matthew 16:24). I repeat; we need to learn to receive with pleasure the unpleasant actions of our fellowmen. But how is it possible to do so if we do not know our own unpleasant actions? For example, if we have anger and we know that it exists in us, if we have become conscious of it, it is obvious that we will excuse that defect in others and as a result there will be better relations with our fellowmen. When we have envy and recognise that we have it, that it exists in the hidden face of our Psychological Moon, we learn to forgive the unpleasant manifestations of envy in others. If we are full of pride and we know that we have this defect, that we are vain and we recognise it, then we learn to see a vain person with more comprehension. We do not want to criticise because we know that within us we have the same defects. If a man thinks that he is honest and unable to lie and suddenly somebody calls him a liar, obviously if he has accepted that the liar exists in the dark part of his Psychological Moon in an unconscious form, he will not feel offended and he will know how to be more tolerant towards his fellowman. Many believe that they have a liberal behaviour that is correct. However, if suddenly somebody says to them that they are not so liberal and correct, they might feel offended. Well, if they have learned to project their Consciousness onto the occult side of themselves, then surely they will come to the recognition that they are not really so liberal and correct as they thought and that deep inside of them there is injustice and intolerance, etc. If somebody tries to offend them they would not feel offended because they would know that what that person says is the truth. It is very important to observe that hidden side, the side in which the critic, the censor, exists. Let us be sincere, let us self explore, let us illuminate that hidden side of our psyche and we will see that the defects that we criticise in others also exist within ourselves. 1. Holy Afrming (Father) 2. Holy Denying (Son) 3. Holy Concilidation (Holy Spirit) LOGOS Gnosi s Magazi ne Issue 30 - page 10 The censor and critic exist because of a lack of comprehension. What do we censure others for? What do we criticise others for? Our own defects; that is what we are criticising. It is sad to know that we project our psychological defects onto others. It is sad to know that we see others as we really are. This is something that we have to understand. We all have the tendency to believe we are perfect, but we have never had the idea to observe the other side of the Moon, our Psychological Moon, that side that is never visible. The time has arrived to seriously self explore ourselves, to illuminate the hidden side of oneself in order to really know the invisible side. When we illuminate that side, we discover with horror the psychological facts that we normally would not accept, facts that we believe we do not have. For example, if an honest man is called a thief, that is an offence. However, why should he feel offended? The offended one could even react violently. The fact that an honest man could feel offended when he is called a thief shows that he is not honest. If he were really honest, he would not feel offended. If that man illuminated the dark face of his Psychological Moon with the light of the Consciousness, he would discover the Is of a thief. Impossible! How horrendous! But it is the truth. They exist and we do not even remotely suspect it. I observed it when I was working in the elimination of the Ego in the Causal World. I was amazed; I never thought I had the Is of a thief but I found a legion. Impossible! I never stole; not even five cents. How could there be the Is of a thief? Well, impossible or not, there they were. I have to say to you that in everyday life somebody could leave exposed a treasure of pure gold: I would not take even a coin (even though it is said that before an open coffer even the most righteous fail). I am sure that in that sense I would not fail, not even if he leaves gold dust, I would not take even a milligram. However, with pain I discovered that deep inside there were Is of a thief. When I was observing with the sense of psychological self-observation, I saw them escaping (like a thief that steals and escapes, horrible faces of thieves) and I was horrified of myself. But I do not feel ashamed confessing it; if I did not confess it, it would be a sign that they are still alive. The hypocritical person has the tendency to hide his own defects, so I do not have any inconvenience in confessing it. I had those Is even while living an honest Gnosi s Magazi ne Issue 30 - page 11 life. What did I have to do? To disintegrate them, to reduce them to cosmic dust. Yes friends, inside, in the hidden side, one has unspeakable, indescribable monstrosities. Therefore, when somebody washes his hands saying: I am a good man, I do not steal not even five cents, I have done so many charitable actions, I am a good husband, good father, good son, I do not kill, I do not steal, I do not adulterate, then I am a saint, he is secure candidate for the abyss and the Second Death. Not one of us should believe that he is a saint because in the hidden side of oneself, in the invisible side, one has unspeakable, horrible monstrosities. Unfortunately, people live in a small part of themselves and do not see the general picture; they only see a small piece of it. Everyone has created a portrait of an honest; a charitable person. We have adapted our existence according to that portrait and from that portrait we act and react constantly. In the hidden side are the stinginess, the censors, the critics; but one thinks that one is perfect. Therefore, it is worth reflecting about all of this. Everybody suspects it, but no one dares to look face-to-face at the hidden side of oneself, where exist the facts that produce discord in the world: the censure, the critic, violence, envy, etc. Envy, for example, has become the axis of this civilisation. If somebody has a small car and then sees a beautiful car passing in front of him, he says: Man, I want to be in a better situation, I will see if I can get a better car. Why does he want a better car? Because of envy, the envy that lives in the hidden face of his invisible Psychological Moon. Unfortunately, I repeat, envy has become the secret spring of action and that is really unfortunate. Accordingly, with our progress in the psychological self-exploration, we will become more and more conscious of ourselves. The time has come to understand that if we do not know that hidden side of ourselves, we will relate incorrectly with our fellowman. It is necessary to learn to relate in a better way with ourselves in order to have a better relationship with others. How can we relate correctly with others if we do not even relate correctly with ourselves? In the work on ourselves there are very difficult steps. It happens that when we work on ourselves, we change. Obviously that transformation is misunderstood by our fellowmen. Our fellowmen do not want to change; they live trapped in time, they are the result of many yesterdays, and when we change they judge us mistakenly. This is something that the Gnostic student has to know. In the world many moral codes are written. However, what really is moral? Are moral codes useful for the elimination of the ego? Can they illuminate the invisible side of oneself? Can those moral codes help us achieve sanctification? They can do none of that. The moral is a fruit of custom, of a place and an era. What is moral in one place is immoral in another; what was moral in one era was not in another. Therefore, what do you think? What really is moral? In ancient China it was correct to kill the father when he was old and unable to take care of himself. What could we say when a man kills his father? Patricide, no? Morality is a slave of place, custom and era. Then, how useful could the moral codes that have been written in the world be? How useful could those bright moral codes be? Can those codes eliminate the Ego? Gnosi s Magazi ne Issue 30 - page 12 Can they illuminate the hidden side of our Psychological Moon? No! They are not useful. In the path of the elimination of the ego we would look immoral at first glance. What is the kind of morality that we have to follow? What is moral if the codes are useless? There is a type of moral that one day was condensed by the Tibetans in the Paramitas. It is unfortunate that the Paramitas have not been translated from the Eastern languages; I have tried to find them and I have not found them. A real ethic; who could understand that ethic? Maybe you could, maybe not. If you change, it can happen that people will turn against you. If one of you changes, it could happen that all of us will point to him as immoral, as a bad person, look, what he has done! That is to say, the censors appear and it is because people want to see the initiate trapped in the past and in no way do they want to see the initiate changing, developing something new. When the initiate changes, he is misunderstood and mistakenly judged. The ego is time and the egos of others cannot accept that someone could escape time; they do not accept it in any way. I was expelled from my parents home because I resolved to change. They tormented me a lot: the rules of the teachers, the pinches on the ear, the knocks on the head because I did not dominate those teachings that to them were fundamental. I was expelled from my own house, from the school, from every place. The conclusion is that I was a nuisance and all of this because I was changing; I did not want to remain trapped in time. So I was condemned as heretic, as wicked. They even persecuted me nearly to death as the number one enemy of the official religion. I put myself out of the wave; they could not forgive me of the fact that I did not want to follow their beliefs. If one of you changes, you can be sure that others will criticise. We are in the Lumisial but we want to even see the Master walking according to some rules pre-established in time. I am sure that you would not look on me with pleasure if I were to get out of those patterns. You have your codes and if I escape from those codes, then what would happen? You would not like that, and perhaps you would say, Look at what he is doing, and he is a Master. Well, that is what happened. Why? Because I did not want to accept the codes, because I did not want to remain trapped in time, because I did not want to be trapped in their moral codes. Some of you follow the Ten Commandments and from there you do not exit. Some others follow codes more or less established by your Gnosi s Magazi ne Issue 30 - page 13 relatives in time. Some of you follow rules of behaviour that were learned in different pseudo esoteric and pseudo occult schools. When one of you does not behave according to these codes that you have established in your minds, then he is an indignant, bad person. Therefore, let us see how hard it is to achieve the Inner Self-Realisation of the Being. According to the use of self-observation one knows that hidden side, knowing that inside there are facts that we did not know, elements that we not even remotely suspected. When we eliminate those facts, this starts psychological transformations that obviously are reflected in our fellowman. They misunderstand those changes because they do not want to accept somebody that does not behave according to the pre-established norms; with the codes. It happens that in the work, many times we have to be immoral. When I say this, it is necessary to understand it. I am using this word not in the sense that you know it, in the negative sense. I want to use this word in the positive, constructive sense. I mean that we have to avoid the expired codes of some moralities that do not have a solid base. For example, I will warn somebody because he has arrived at the end of the class, That is not correct, look at all the noise that you have made, you have to arrive always on time, the class begins at nine oclock, etc. Well, the path is normally very difficult, it is narrow and straight. On each side there are horrible abysses, but also marvellous ascensions and fearful descents. There are many paths; some of them bring the domination of determinate zones of the universe, that is to say, one becomes a deity or Cosmo Creator (speaking in the Hindustani style). Some others go to various heavens. There are paths that escape from the central path that have a marvellous appearance of sanctity but that go to the abyss and the Second Death. It is hard not to get lost, and the norm is to get lost many times because of determinate moral codes. Then what do we have to do? We must self explore ourselves in a constant manner and censure ourselves before censoring somebody else. Before being violent with others, we must self-explore ourselves in order to know our own violence, that inner violence that exists even if we think that we do not have it. If people could live in a more conscious manner, everything would be different. Unfortunately, we have created many portraits of ourselves because we live in a small part of ourselves. When we project our Consciousness onto that invisible part, the portraits are reduced to cosmic dust because we are changing. How small and deformed are the self-portraits we have created; how far are those portraits from what we really are! I was thinking out loud; you were part of my own reflections. How stingy we are, nevertheless we do not suspect, even remotely, that we are stingy, that in the hidden side of ourselves we have stinginess! Sometimes we think that if the Gnostic Esoteric Groups were better, we would feel happier. We even want an ideal world to work on it. We think that if we could go to the mountains or to the profound valleys we could work in better way. That is not useful. How useful would it be to be in a cave, when inside of us we have all those facts such as envy, lust, hatered, etc., etc., etc. We; the ones who are present here, are not perfect, we are not gentle lambs. We are not perfect, only the Father is perfect. That is obvious. Today, I see many friends together in this meeting - well, I am abusing the word many: I see a small group of brothers and sisters. Are you sure that you form part of a nucleus of fraternity, love and beauty? Is there anyone here who never criticises others? And when you are together in an assembly, are you sure that you never gossip amongst yourselves? You sit here like little saints, but deep inside of you there are envies, fights, hatreds, incorrect criticisms, etc., and you know it, but everyone sees the faults in others and not in himself. No one realises that the fault that he is observing in others exists inside of himself. Very few are the brothers and sisters that know how to reflect on these things, few are those that know to understand. Why would we want something ideal, an ideal world, where no one could hate, in which everyone could be a brother or sister, in which everyone wanted wisdom and the love? Is there a reason to wish that? In reality there is not. If the group is in Third Chamber they symbolise and represent precisely the life beyond, the life that is beyond this chamber. You know that life, the train of existence, humanity in general, is full of terrible defects; you know that the multitudes are full of anger, greed, lust, envy, pride, laziness and gluttony, etc., etc., etc. It is not an ideal humanity. Then why do we want this small group to be ideal? This small group represents humanity, those multitudes, those millions of people that exist in the world. Here in this small group are the same errors that the multitudes have. Therefore, in this small group there is a marvellous school, there is an extraordinary psychological gymnasium. Did a friend say something critical to someone else? The one that spoke should investigate himself to see that occult part of himself, that invisible side, in order to observe and to know why he censured his fellowman. Did a sister say something about another woman? Well, instead of criticising she is better to self explore that part of the Moon that is invisible. Then, for certain, she will realise that the error that she is observing in the woman also exists in her own hidden part, in the part that is invisible. In that way, it would be more useful to stop criticising and to use this gymnasium for our self-discovery. In a small group, all of humanity is represented (which is marvellous, extraordinary), and there is a precious gymnasium necessary for self-discovery. If a group were perfect, then there would not be any necessity for this group. What for? If everybody was perfect, why should we have this group? Gnosi s Magazi ne Issue 29 - page 14 Gnosi s Magazi ne Issue 30 - page 15 This group exists because we are not perfect. Our errors, the errors of all the brothers and sisters added together are the errors of humanity. This is the representation of humanity. Therefore, let us make good use of this school and instead of censuring somebody, let us censure in us the error that we are observing in others. That error has to be used as an example for the Consciousness; it will allow us to know that we have that error in our hidden side. Observe how useful an esoteric school is, a school of regeneration. This is a school of regeneration and we are foolish when we leave the school and we try to find the ideal humanity. Where will we find it, in what part of the cosmos? There is a divine humanity, yes, but it is not the common humanity. The Conscious Circle of Solar Humanity, the circle that works in the Superior Centres of the Being, that is the unique humanity that I would call ideal. How can we call ideal the son of our neighbour? How can we call Peter, Paul, Steven, Jim, Calvin and Joseph ideal? However, all of us need them. The errors of the neighbour are very useful to us. We can use them as indications. If I discover such and such person is full of envy, I must be a little reflective, I am censuring the life of that person, and this indicates that I have it deep inside of my Consciousness, in that invisible part. It is necessary to know who is the censor, who is the I of the critic. It is worthwhile to reduce that I to cosmic dust. Question: What could you explain about the Gorgons? Samael Aun Weor: The Gorgons? What do you want to know about the Gorgons? Has not Virgil the Poet of Mantua talked about that in the Aeneid? Has not Dante talked about them in the Divine Comedy? What do you want to know about the Gorgons? The Gorgons with their venom are the Three Furies, which Virgil in his Aeneid talks about. They exist there. There they are, terrible in Christic Esotericism. The first one we could call Judas, the demon of desire; the second we could call Pilate, the demon of the mind and the third one we can call it Caiaphas, the demon of ill will. Now, what really counts is that each one of us beheads the Three Gorgons that we have inside. They belong to the hidden, to the invisible side. Question: When you mentioned the code of morals, I think that there can exist the danger to want to transform Gnosis, the Gnostic teachings into a moral code. If we are living in accordance to the teaching but we do not understand it, then we are not living according to the real meaning of the teaching. Can this be possible? Samael Aun Weor: Yes, and I observe that there is a strong tendency in our friends of the Gnostic Movement to write moral codes, and Gnosi s Magazi ne Issue 30 - page 16 everybody has the tendency to want those codes to be respected. Everybody wants to establish moral codes in the Movement so all the brothers and sisters will adjust to them. In the end those codes are absurd, rancid, backward, and they become bottles in which the mind remains trapped and then the work in the elimination of the Ego fails. It happens that in this work it is necessary to do things that could seem as immoral, that sometimes one has to get out of that norm in which everybody is submitted. It happens that when one thinks that all is going well, one is going badly and precisely when one is going well, others think that one is going badly. This is the nature of this path; there is a lot of virtue in the wicked and a lot of wickedness in the virtuous. There are tremendous dangers. It could happen that one can go along an alley that one thinks is the correct one but it happens that one leaves the Real Path. INVERENCIAL PEACE! Samael Aun Weor "All worldly pursuits have but the one unavoidable end, which is sorrow: acquisitions end in dispersion; buildings in destruction; meetings in separation; births, in death. Knowing this, one should, from the very first, renounce acquisition and heaping up, and building, and meeting; and faithful to the commands of an eminent guru, set about realizing the Truth (which has no birth or death)." - Milarepa Behold, O Father, how, distant from Thy Breath, This being upon earth Wanders, the target and victim of all ill Lost and perplexed it flees the deadly chaos - How shall it find its way? Therefore send me, O Father, Descending, I bear the seal of heaven, Traversing all the Aeons, Teaching all sacred knowledge; Thus may God's image be made manifest; And thus to you I give The deeply hidden knowledge of the sacred way: 'Gnosis' it shall be for you.. - Early Christian Gnostic Hymn Gnosi s Magazi ne Issue 30 - page 17 Annie Besant October 1, 1847 - September 20, 1933 Social reformer and mystic, Annie Besant - Wood wrote many articles on issues such as marriage and women's rights for National Reformer. In 1877 she wrote a book called, The Law of Population and later published The Link, promoting women's rights. Elected to the London School Board in 1889, she initiated a programme of free meals for undernourished children and free medical examinations for elementary school students. Annie Besant introduced International Co-Freemasonry into England with the consecration of Lodge Human Duty No. 6, London, on September 26, 1902 by officers of the Supreme Council Le Droit Humain. She was co-founder of the Order of the Temple of the Rosy Cross (OTRC) in London, in 1912 and was elected president of the Theosophical Society from 1907 until her death in 1933. She opened the Central Hindu College, Benares, in 1898, later receiving the honorary degree of D.L. by the Benares Hindu University. A vocal supporter for Indian Home Rule, she was interned by the British authorities during the first world war. In 1917 she was installed as President of the Indian National Congress party. As long as you have not grasped Life issuing forth from death, You're but a troubled guest Upon the shrouded earth. - Goethe Biography of Annie Besant. "Never forget that life can only be nobly inspired and rightly lived if you take it bravely and gallantly, as a splendid adventure in which you are setting out into an unknown country, to face many a danger, to meet many a joy, to find many a comrade, to win and lose many a battle." - Annie Besant The drawing from the "Musaeum hermeticum" by Hermann van de Sande, (1625) Description by a Gnostic Instructor The entire structure illustrates the Ninth Sphere. The work of the Hermit (Arcanum 9) is the descent into the Ninth Sphere in order to be born again. This is a cycle of descending and ascending, represented here by the large circles around the circumference of the drawing. The top is in the light and the bottom is in the darkness, representing alternating periods of initiatic trials. Through the process of the second birth, the Sun and Moon (male and female) work together to first create then perfect the Solar Bodies, here represented by the five stars. The six-pointed stars are related to the Seal of the Living God, the Seal of Solomon (Solar-Man). This is emphasised by the Divine Mother who sits in the centre of the drawing, and is the centre of the Alchemical Work. She holds aloft the Seal in her right hand, indicating action, and with her left indicates the sexual organs. On her right sits the male, carefully holding an upward (active, projective, masculine) triangle, which is the ancient symbol for fire. To the Divine Mothers left sits the woman, who holds the ancient symbol of water, a downward, receptive, passive triangle. When the two are united (fire/water, projective/ receptive, male/female) in Chastity then we can be born again of water and the Spirit (fire), as Jesus explained to Nicodemus. Hidden in the earth are Apollo and six Muses. He plays his lyre to accompany the voices of the Muses. This word (Vitriol) is an acrostic, derived from the phrase Visitam Interiore Terras Rectificatur Invenias Ocultum Lapidum, (visit the interior of our earth, that by rectifying, you will find the occult stone). In the drawing, Apollo, as the Sun God, descends into the earth to play the seven notes of the lyre, which relates to the seven notes of the mantram, the seven chakras, which must be played, and the seven bodies that must be made into perfect instruments. All of this can be done when the forces of Gnosi s Magazi ne Issue 30 - page 18 The electrons constitute a bridge between Spirit and matter. Hydrogen in itself is the most rarefied element known, the primary manifestation of the Serpent. Every element, every food, every organism is synthesised into a specific type of hydrogen. Sexual Energy corresponds to hydrogen 12 and its musical note is Si.
- Samael Aun Weor, Laboratory of the Third Logos, The Perfect Matrimony Gnosi s Magazi ne Issue 30 - page 19 the Sun (the fire) are stored inside the Earth (the body). Those who fornicate expel that energy, and thus Apollo cannot reside there. All tales and all songs, and all inspired knowledge come from the Muses. They symbolise the divine consciousness, or Neshamah, here trapped in each level of the mind. By delving into the interior of our Earth, we seek objective knowledge, which comes through Neshamah. In the presence of Apollo, the knowledge they give helps us free the soul from the darkness. But the Muses can mislead. We know enough to make up lies which are convincing, but we also have the skill, when we will, to speak the truth. [The Muses to Hesiod. Hesiod, Theogony 25] The mind is a labyrinth. Apollo (the Christic Fires revealed in transmuted sexual fires) guides the Muses; if he is not present (as in the case of fornicators) the Muses lie: in other words, the consciousness remains trapped in the ego, which lies. The four corners of the drawing are the four elements that have to be conquered in order to reach Mastery. The well at bottom centre is the well from the story of Jesus and the Samaritan woman. Current Publications The Perfect Matrimony The Great Rebellion Tarot and Kabbalah Revolutionary Psychology Buddhas Necklace Yes There is a Hell a Devil & Karma Lamasary Exercises Secret Doctrine of Anahuac Treatise of Alchemy The Igneous Rose The Revolution of the Dialectic Egyptian Tarot Deck
The works of Samael Aun Weor Available in English Latest releases from Gnostic Editions Gnostic Editions, Australia Tel: +613 9497 5187 Email: [email protected] Technique for the Dissolution of the Ego Manual of Practical Magic Egyptian Tarot Deck Gnosi s Magazi ne Issue 30 - page 20 The purpose of this study is to introduce the reader to the group of manuscripts generally known as the Nag Hammadi Texts and to study four of the most prominent, under the light of the ideas, methods and systems taught by Samael Aun Weor. With this goal in mind, we will draw a parallel between the systems, methods and ideas widely accepted or practised by the participants of this forum, and that of the early Gnostics or the groups that produced the literary manuscripts in question and the sets of ideas and systems ascribed to them. We can also be certain that by knowing more about the early Gnostics we are also enhancing our true identity as members of the organization, since Samael Aun Weor has insisted that we are the true Gnostic Christians
Because the texts comprise twelve books plus eight pages removed from a thirteenth book, also grouped in fifty-two manuscripts and various copies, we have tried to work with four of them which appear to be genuine Gnostic texts written by Initiates in the Gnostic mysteries. It is obvious that many of these texts may have considerable historical and perhaps even religious value, but for the purpose of our works and studies, we will focus our attention in those whose ideas can clearly be handled with the tools at our disposal. I am referring to the guidelines provided to us by Samael Aun Weor mainly in Chapter 10 of The Secret Doctrine of Anahuac (Anubis Publishers International, Toronto,1998). Other works by the author also shed light into this matter. The Nag Hammadi Library derives its name from the fact that this was perhaps the first time ever that the book format, as opposed to the most usual roll, was used. The format has been called a codex and it resembles the modern format of a book, a more practical format preferred by the Christians of the time. Each of the books, except the tenth, consists of a collection of relatively brief works. Another element to consider is the fact that the texts were translated from their original Greek, and a few of them were poorly translated to their present version in Coptic. Sometimes the quality of these translations does not accurately reflect the intentions of their authors who wrote in Greek. The discovery, preliminary adjudication, and the partial publication that finally lead to serious studies of the manuscripts were infested by all sorts of events; to mention a few, Egypts internal political upheaval and wars with Israel, rivalries among scholars, and generally a slow progress in photographing pages at Cairos Museum, where most of the manuscripts are stored. The following is one of the bizarre events linked to the history of the Nag Hammadi Texts. In December 1945, Muhammad Ali, a peasant from Al-Qasr in Egypt, and six others were digging for soil to be used as fertilizer not far from the hamlet of Hamrah Dum. They unearthed a 60 cm jar which was opened, and in which interior the codices were found. The books were divided among them and one full book was rip to pieces and the parts were assigned evenly among them. Ali took home his part and left it near a large oven. His mother used The Gnostic Papires of Nag Hammadi An essay by a Gnostic Instructor It is through water and fire that the whole place is purified - the visible by the visible and the hidden by the hidden. - Gospel of Phillip Gnosi s Magazi ne Issue 30 - page 21 the broken book as fuel for the oven. At the time, Ali was involved in family rivalries in which murder was not uncommon. In fact, Ali himself participated in a murder. Since family members were being killed at intervals, police searched Alis house almost every night. He then decided to hide the books with a relative who sold them to antique traders. This was the beginning of a saga that would culminate in the first publication of the texts over 30 years later in 1977 by James Robinson. Robinson, a biblical scholar was able to track Ali down and locate, with his help, the actual site of the discovery. Robinsons publication The Nag Hammadi Library (Harper Collins, San Francisco, 1978) is recognized as one of the most complete version of the texts if not the most inclusive. Incidentally, a phrase found in the epilogue written by Richard Smith is the only implicit recognition of the Modern Gnostic Movement founded by Samael Aun Weor. Although brief, the phrase is the sole acknowledgement of the existence of the Gnostic Movement ever to be found in any scholarly book. It reflects the poor perception that academics have of our organization and of Gnosticism. He says, A few recent groups calling themselves Gnostics have appealed to an underground yet pervasive gnosis rather than to the ancient historical Gnostic sects. This is true of La Asociacin Gnstica which is widespread throughout Latin America
Before their actual publication, some texts ended up with various recipients, including a set of manuscripts presented to Carl Jung in his 80th birthday. Once the scholarly work was completed, Jung himself made arrangements to have them returned to Egypt. These texts would be later called the Jung Codex. Jung was fascinated by the Gnostic ideas, which, he thought, expressed the spontaneous, unconscious thoughts that humans constantly repress. In the same genre, and almost simultaneously with the discovery of the Nag Hammadi library, we find the discovery of the Dead Sea Scrolls. Here we remark curious similarities with the trajectory of The Nag Hammadi Texts; their story was also plagued with similar events. Their publication was delayed for at least forty-five years since their acquisition in 1945 until the first public view ever allowed by the experts who were holding them until the early 90s. The Dead Sea Scrolls draw attention to one of the divergent groups within Judaism, the Essenes who later moved forward to Gnosticism. Once their bitter struggles ended, modern scholars unfortunately, have performed their studies isolating both sources from each other (The Nag Hammadi Texts and the Dead Sea Scrolls). Before these two important discoveries, not many productions by the Gnostics themselves were available, except, among a few others, the manuscripts in Coptic that contained two books of Pistis Sophia that had been acquired Centro Gnostico Samael y Litelantes MEXICO Courses enquiries: Cerrada de Oviedo 2602, Residencial Arcadas C.P. 31253, Chihuahua, Chih., Mxico. [email protected]
2006 Retreat Dates: 17 to 23 August 23 to 29 October European Gnostic Congress, 2007 Madrid, Spain. Details coming soon Gnostic Instructors Course 2007 (English language) Mexico, Monastery and Gnostic Instructor training centre. Enquires: [email protected] Gnosi s Magazi ne Issue 30 - page 22 by the British Museum around 1785. In fact, this text, together with the interpretations provided by Samael Aun Weor has become the Bible of modern Gnostics. Considered a late work of minor importance, Pistis Sophia has escaped the wrath of the scholars and has been left intact, much in the same way as Genesis and Revelation of the Bible have been left untouched because no one understands them; scholarly speculation is too divergent in its interpretation. Scholars typically assign the following basic elements to all Gnostic systems (See Gnosis and the New Testament by R. Mc L. Wilson, Basil Blackwell, Oxford, 1968).
There is a distinction between the unknown and transcendent God and the Demiurge or creator of this world, the latter being identified with the God of the Old Testament.
Man in his true nature is essentially similar to divinity, is a spark of the heavenly light imprisoned in a physical body. A myth about an earthly fall that explains mans present state and his yearning for liberation. The saving Gnosis that helps us achieve this liberation and to awake the consciousness of our own true nature and divine origin. Not surprisingly, a similar set of characteristics is put forward by Samael Aun Weor in Chapter 10 of The Secret Doctrine of Anahuac (Anubis Publishers International, Toronto, 1998). Samaels works expand and elaborate these postulates. Before the publication of the texts, scholars views tried to refute the influence of Gnosticism on the early development of Christianity. It is currently accepted however, that Gnostic systems had a powerful impact on Jewish traditions, Christian theology and Hellenistic ideas of the time. Conversely, Gnosticism assimilated many aspects of the cultural and religious ideas that circulated freely in the geographic areas dominated by the Roman Empire hundreds of years before and after Christ. The value of these texts lies on the fact that their vision provides direct access to the Gnostic perception of the world. We must remember that the sources that we have had with respect to the Gnostics come directly from their very opponents, the Churchs Fathers. One cannot expect an unbiased account from those who imposed their views on the various Gnostic groups and sects. Other aspects clearly defined in The Nag Hammadi Texts are the following. The world is a prison. All sparks of light have been trapped in matter and hostile forces hinder their liberation. A course in Gnosis is now available from our website www.gnosis.org.au. The course is in a PDF format of the lectures together with a guided meditation CD. The course by correspondence is especially suited to people who are unable to attend regular classes due to distance from Gnostic centres. To register for the course simply visit our web site or phone/write to: PO Box 512 Fairfield NSW 1860 Australia. Tel. +61 2 9724 1192 Email [email protected] Online Correspondence Course on Gnosis www.gnosis.org.au Gnosi s Magazi ne Issue 30 - page 23 We are foreigners in the world. Whereas Christians perceive themselves as part of Creation, Gnostics feel like they do not belong here and one day, they will withdraw from matter in order to return one day to where they belong, the Eternal Cosmic Father. A kingdom of light and darkness exists. Light fell into darkness and needs to return to its origins. The pneuma lives in a dream-like state. This state is illusion, a nightmare, a lie. Due to the power of the archons (The Laws of Cause and Effect or karma) the pneuma lives in a state where the consciousness sleeps. One important aspect of the Gnostic doctrine is the role played by the doing as opposed to the view of the triumphant Catholic Church that believing is enough in order to obtain salvation. Doing is the natural result of the knowledge that one acquires; this knowledge is directly related to the Doctrine of the heart, or Gnosis. The Gnostics placed a great emphasis on knowledge. The Sophia (wisdom) aspect, although with many variants, pervades most Gnostic writings. Another important aspect widely accepted by scholars as a fundamental aspect of Christian Gnosticism is the action of the Salvator Salvandus. By definition the Saviour comes to collect the divine sparks trapped in matter, and by doing so, he saves himself. Under the framework of this lecture, only four of the texts will be studied. The Gospel of Mary Magdalene The first section describes the dialogue between the Saviour and the disciples on the nature of sin. The second section contains a description by Mary of a special revelation given to her by the Saviour. Although truncated because a portion is missing, in this section Mary Magdalene is describing the Saviours revelation concerning the rise of the soul to pass four powers. The enlightened soul overpowers the four powers with her gnosis and attains a final silent and rest. The Apostles Andrew and then Peter challenged her on two grounds. First of all, Andrew says these teachings are strange. Secondly, Peter questions her, on why the Saviour would have told such things to a woman and kept them from the male disciples. Peter and Andrews positions reflect the view of the times that denied the validity of esoteric revelation and rejected the authority of women to teach. The rejection of inner revelation, vision, and mystic inspirational esotericism still prevails, supported by the view that mysteries have to be transmitted or interpreted by a teacher (priests, monks, etc.). The accepted practice of rejecting female participation on the decision making processes with respect to religious matters would be held for almost 1500 years by the various Christian groups and will culminate with the feminist liberation of the 20th century. Gnosi s Magazi ne Issue 30 - page 24 It is clearly demonstrated therefore that Mary was favoured by the Saviour and her visions and insight clearly surpass Peters. This is also a topic widely approached in Pistis Sophia. Orthodox Christians, nevertheless, have never acknowledged her as an apostle. The climactic aspect of interest to us on this gospel is the suggestion that its revelation came from a direct, intimate communication between Mary and the Saviour. It suggests an erotic relationship that puritans of all epochs including ours, tend to ignore. Samael Aun Weor clearly states that Mary Magdalene, Jesus companion and priestess, normally discourses about the mysteries because Christ himself has initiated her. She indeed has first hand access to the mysteries. Valentinus and The Gospel of Truth Valentinus was one of the most important leaders of Gnosticism. The Church Fathers like Tertullian (190 BC) and Irenaeus (180 BC), among others, fought Valentinus (140 BC) and his followers. Valentinus system was based in a particular vision of the unfolding of creation. The monads or aeons are thirty and they come forth in couples. In the beginning was the entirely incomprehensible Pre-Father or Abyss. With him was Silence, also called Grace or Thought. When the Abyss decided to conceive, Silence gave birth to the Mind, which was the only that comprehended the greatness of the Pre-Father. The Mind is also called the Only Begotten Son or Father. With him, the Truth (a feminine word) was produced, thus forming two original male- female couples: Abyss (male) and Silence (female), Mind (male) and Truth (female). The last feminine figure in the chain is Sophia. She made a passionate attempt to comprehend the Father, but because it was impossible, she fell into great agony. The other aeons, disturbed by Sophias pain appealed to the Father for help. The Unknowable One produced a new couple: Christos and the Holy Spirit. Although the elements already mentioned are not clearly outlined in The Gospel of Truth, some scholars typically assign this text to Valentinus. This Christian Gnostic text shows clear affinities to the Valentinian School and it offers a subtle yet moving reflection on the person and work of Jesus. Some scholars have suggested that the Gnostic leader himself was the author. Certain key themes and perspectives characteristic of the Valentinian thought, such as the principle that the knowledge of the Father destroys ignorance are emphasized. The sophisticated literary topics combined with powerful religious feelings shown on The Gospel of Truth appear to be the reason why the teaching of Valentinus and his school had such an appeal for many Christians of the second century. According to Gnostic ideas derived from the Valentinian thought, sin is ignorance and salvation is the imparting of true knowledge concerning God. Not only the Valentinians, but other Gnostic currents as well, held the view that Christ was a force, a certain type of energy called Christos (the name of the aeon closest to humans) that Jesus of Nazareth incarnated. This ancient belief substantially agrees with the view commonly held by the modern Gnostic Movement. Gnosi s Magazi ne Issue 30 - page 25 The Testimony of the Truth This manuscript clearly shows the Jewish influence on its Gnostic author. The Gnostic perspective, however, exemplifies the strong view about a Creator God who has a poor judgement as opposed to the more dynamic description of the snake as wiser than any other wild creature. The acceptance of the Serpent as a vehicle for the knowledge was widespread among various Gnostic sects, particularly, the Ophites. For them, the Serpent symbolized the primordial fire. The author includes an allegorical interpretation of the serpent as a symbol of Christ. On another section, an interesting point is made about Christ and his processes. For the Son [of Man] clothed himself with his first- fruits; he went down to Hades and performed many mighty works. There he raised the dead ones; and the rulers of the world of darkness became envious of him, for they did not find any sin in him (Chapter 32-25, 33, 1-10). The initiate must undergo a similar process when descending into the Ninth Sphere. By liberating himself, he also motivates other souls to escape from darkness to the light. The Gospel of Phillip The Gospel of Phillip presents a view of particular interest to modern Gnostics, since the similarities with the written work of Samael Aun Weor and other alchemists are striking. One of its fundamental aspects, the mysteries of the bridal chamber, seems to be a guide of alchemy, that is, if we take for granted that the Gnostic will apply skilfully the guidelines provided. The terms dissolve and dyeing or dye, which are of current use in Alchemy, are already present in Chapter 61-15. God is a dye. As the good dyes, which are called real because they can get dissolved with the things dyed by them, so it is with those things dyed by God. Since his dyes are immortal, they become immortal by means of his colours. Now God dips what he dips in water. It is not possible for anyone to see anything of the things that actually exist unless he becomes like them. This is not the way with man in the world: he sees the sun without being the sun, and he sees the heaven and the earth and all other things, but he is not these things. And what is the role that fire and water play in all this? See Chapter 57, 21-25, It is through water and fire that the whole place is purified the visible by the visible and the hidden by the hidden. All Gnostics who want to eliminate the ego are fully aware of the tremendous barrier that lust represents. Quite often we repress these instincts, but the gospel provides a measured and different view on how we should approach the temptations of the flesh. Fear not the flesh, nor love it. If you fear it, it will control you. If you love it, it will swallow and paralyse you. See Chapter 66-4. Interesting details about the Bridal Chamber are given on Chapter 69. A bridal chamber is not for the animals, nor is it for the slaves, nor for dishonoured women; but it is for free men and virgins. The terms Free men and virgins are not to be understood literally. Dishonoured women are all women who participate in the marriage of defilement which is fleshly and lustful. Those who are slaves of their senses and those who behave like animals with respect to sex are denied access to the bridal chamber. The term free men was applied to the Christians who possess the resurrection, the light, the cross, the holy spirit, in a word, those who have progressed well beyond the level of the current intellectual animal. We must never forget that the sacrament of alchemy must be approached by both participants with a pure, lust-free heart, or the fire will never rise up the spinal column.
Gnosi s Magazi ne Issue 30 - page 26 The total redemption of a Christian or Gnostic, who can be likened to an alchemist, can only take place by means of the Bridal Chamber, in essence, the perfect practice of alchemy. The final step in alchemy, the holy of the holy ones is explained in Chapter 69, 15- 25. There were three buildings specifically for sacrifices in Jerusalem. The one facing west was called the holy Another facing south was called the holy of the holy one. The third facing east was called the holy of the holy ones, the place where only the high priest could enter. The holy of the holy ones is the Bridal Chamber. These appear to be three main stages of alchemy as explained by the Gnosticism. In the practise of alchemy, this gospel advises in Chapter 82, 3-10: Indeed marriage in the world is a mystery for those who have taken a wife. If there is any quality in a blemished marriage [common marriage], much more a marriage without blemish is a real mystery! It is not carnal but pure. It neither belongs to the darkness nor the light, but to the day and the light. Conclusions Scholars have catalogued, scrutinized, analysed, discussed, argued, criticized and even ridiculed the texts but only a few individuals have penetrated their true insight. They have focused themselves on the outer shape of this treasure, misleading many readers to believe that some are just the creation of some lonely minds or groups of disgruntled heretics. However, we should appreciate them more as tools for self-knowledge than as simple patches of religious gossip, translated from one language to another. Universal salvation, a concept that has been fundamental to Christianity since its beginnings, was openly challenged by Gnostics of all times. We are fully aware that salvation is something very demanding and the Christ is not a physical person but rather a force, an energy that comes to those who are prepared to receive Him. Likewise, the Hebrew god used to be received with hostility, making a great number of these books not only anti-Christian but anti-Jew as well. Powerful links between Oriental Buddhism and early Gnosticism have been found in the idea that one can become a Christ. Although this concept was always rejected as heretic, it is constantly recurring in Gnostic myths and systems reflecting the Buddhist view that anyone can become a Buddha. In other words, one can achieve higher levels only through ones own works, not through ones beliefs. The influence of the Gnostic groups was felt for hundreds of years. Traces of their works pervaded the lives of many people before Christianity was born and it evolved and grew with it until it was slowly assimilated by the mainstream. The effects of Gnosticism, positive as well as negative covered a period of over five to six hundred years, from approximately 100 B.C. to 500 A.D. Gnosi s Magazi ne Issue 30 - page 27 An obvious yet anti-Christian system based on a highly organized form of esotericism within the followers of Christ was always hidden to the public eyes by the Church. Many of the texts, however, repeatedly assert the idea that not all the Disciples of Christ belonged to the same category. It is now widely accepted that besides the twelve, Christ had seventy-two disciples in what was a type of inner circle.
The body of texts currently available to modern Gnostics becomes formidable tools to support the theological aspect of the various works of Samael Aun Weor. We must never forget, however, that the various authors and translators of the Nag Hammadi Texts belonged to various cultural levels and some manuscripts do not reflect a great degree of sophistication or profound knowledge of Gnosticism. This is evidenced in a poor translation of parts of Platos Republic found among the texts. The Nag Hammadi Texts must be approached with caution. They were written in times of religious effervescence, when anyone could be a preacher or a religious leader of the newborn Christian groups. When originally written, Gnostic scripture was one more of many competing bodies of Christian literature; therefore, some writings do not necessarily reflect the inspiration of conscious writers or true initiates. The teachings of Samael Aun Weor perfectly encompass all principles and ideas preached by the early Gnostics. He presents these, however, in an appealing, yet sometimes- colloquial style that few people are able to appreciate. Devoid of vain intellectualism, the core of modern Gnosticism has been designed to reach the consciousness of the true seekers, in order to fulfil the mission entrusted to Samael Aun Weor, that is to form the Salvation Army, the salvation of the worthy, those who will be capable of eliminating the ego to participate in the creation of a new golden age. Gnostic systems have left various representations of their ideas, not only in the texts which are the object of this work, but also in graphic representations of gods and mythical figures.
Gnosi s Magazi ne Issue 30 - page 28 Recorded and produced by the Circle for Investigation of Gnostic Anthropology. The CD includes a reading from an excerpt of a lecture by Samael Aun Weor, The Power of Mantram, and a recording of a Gnostic group chanting the seven vowels for the chakras during a guided meditation. The cost of the CD is $15 Australian plus postage. For orders and enquiries email: [email protected] The Power of Mantram Guided Meditation and Mantram CD The Elementals Excerpt from a lecture by Samael Aun Weor In that Etheric Region, in the Fourth Dimension, live the Elemental creatures of Nature and this is something that we should understand deeply. To such creatures we will give the name of Elementals, because they live in the elements. You know my dear friend, that the fire is inhabited by Elementals creatures; you understand that the air is also densely inhabited by that class of creatures and that the water and the earth, are inhabited by those same Elementals. The creatures of the fire, from the oldest times, were known by the name of Salamanders; the Elementals of the air are designated with the name of Sylphs; the beings of the water are called Undines, Nereids, Sirens, etc., etc.; creatures that live between the rocks of the earth have been baptised with the name of Pygmies, Gnomes, etc. It is clear that the form of these creatures varies very much. The creatures of the fire are thin and dry, very similar to the cricket, although of much bigger size. The creatures of the air are small very beautiful children with rosy faces like the dawn. The Elementals of the water have diverse forms; some seem to be ineffable ladies, happy between the waves of the immense sea, others have the form of siren-fish, with the head of a woman, and lastly there are Undines that play with the clouds or live in the lakes and rivers that flow along their rocky channels. The Gnomes of the earth, the Pygmies, appear to be old men with their long white beards and ceremonious continent. They live normally in the mines of the earth or look after the treasures that are hidden somewhere in the earth. All these Elementals of the Nature are useful in great creation; some encourage the fire; others impel the air forming the winds; still others encourage the waters; and others work in the alchemy of the metals inside the bowel of the earth. Meditation exercises given by Samael Aun Weor Meditation on a candles flame For this exercise, we must fix our sight, hearing, taste, smell and touch on the flame of a candle. We watch the flame dancing, hear the sound it produces, feel the warmth it releases, the smell it gives off etc. In our mind, there must be only the flame of the candle; any thought appearing on the screen of the mind will be consumed by this flame, disappearing immediately. We must come to feel ourselves as part of the flame, scrutinizing it until we succeed in seeing that which animates and gives life to fire, namely the salamanders. - Treatise of Hermetic Astrology Astral projection and imagination There is a key to go out in the astral body and this is a quick one. When waking from normal sleep, close your eyes without moving. With your eyes closed, vividly imagine a particular place. This has to be translated into facts. Feel yourself absolutely certain of being in the imagined place. Combine will with imagination and the logical result will be success. Bring your imagination into play and start to walk in the location you are imagining with faith. - Tarot and Kabbalah Developing telepathy, the Golden Cross meditation The disciple should sit in a comfortable chair, looking towards the Orient. He should imagine that there is a large golden cross in the east, shining with blue and golden rays. The disciple should imagine those rays entering through his solar plexus to reinforce it. One should practice this exercise ten minutes every day, always in the first hours of the morning and preferably at dawn. - Practical magic Gnosi s Magazi ne Issue 30 - page 29 The brilliant procession of ideas dazzles the rouge of the intellect and gives him a certain sense of self- sufficiency so absurd as to cause him to reject all that which does not smell of library dust and university ink.
- Samael Aun Weor, The Great Rebellion Runic Magic by Samael Aun Weor (an excerpt) Remember Gnostic brethren that our motto is THELEMA. The Divine Rostrum crowned with Thorns signies Thelema, that is to say, Conscious Will. Dorn is also the phallus, the volitive principle of Sexual Magic (Maithuna). There is the need, by means of the phallus, to intelligently accumulate the seminal energy, and when it is refrained and transmuted, it is converted into Thelema (Will Power). Arm yourself with a will power like steel, remember beloved reader that without the thorn which pierces or sticks, the spark does not jump, the light does not emerge. We can return from Tartarous and up to the light of the sun, only with Thelema (Christ Will). Truly, I tell unto you that Christ Will knows how to obey the Father on earth as it is in heaven. Take heed of the Evil Will, it is in itself the strength of Satan, that is to say, concentrated desire. PRACTICE: In the military position, on our feet, rm, and facing towards the east, place your right arm in such a way that your hand will remain resting upon your waist or hips, thus, performing the form of this Rune. Now, you must sing the mantric syllables, with the purpose of developing in yourself Christ Will. TAAA...., TEEEE....., TIIIIIII...., TOOOOOO...... TUUUUU......, This exercise must be practiced every day at sunrise. Online Guided Meditation Course. A guided meditation course is available in a pdf format, accompanied with guided meditations to download as podcasts. To enroll in this new course visit www.gnosis.org.au or email [email protected]
(Suny Series in Western Esoteric Traditions) Gyorgy E. Szonyi-John Dee's Occultism - Magical Exaltation Through Powerful Signs-State University of New York Press (2010)