It is written that there is a straight, narrow, and frightfully difficult path. However, to comprehend this better, we are going to divide the path into two sections, into two aspects, into two paths.

Peter, the master of Maithuna, Patar, dies crucified on an inverted cross, with his head towards the ground and his feet towards the heavens.

John, I.E.O.U.A.N., the Word itself, rests his head on the heart of the great Kabir Jesus, as if saying: love is nourished with love.

The manner in which the hierophant Peter dies crucified on an inverted cross is in order to indicate to us the work with the brute stone. It was necessary for Peter to die crucified with his head pointing towards the ground and his feet towards the heavens in order to show us the decent into the ninth sphere, into Dante’s ninth circle of hell.

There is an intimate relation between the ninth sphere and the cubic stone. Let us remember that the study of the novenary always concludes with the pointed cubic stone. Let us remember, gnostic brothers and sisters, that the sacred stone has nine faces, and that the stone itself reunites the perfection of the cube and the equilibrated elevation of the pyramid with a quadrangular base.

It is urgent to know that the horizontal cteis is crossed with the vertical phallus in order to form the cross. The cross itself is one hundred percent phallic. It is indispensable to know that when the pointed cubic stone is opened and its faces lie spread open, we inevitably obtain the symbol of the cross as a perfect expression of the magisterium of fire.

Hebraic Kabbalah places the sephirah Yesod in the sexual organs. The cubic stone of Yesod is sex itself.

It is urgent, it is indispensable, to transport up to heaven the cup of election, the cup of Hermes; however, we must first work with the hard stone and give onto it the perfect cubic shape by treading on the path of Peter.

It is written in the sacred scriptures that Peter asked Jesus, in reference to John:

“Lord and what shall this man do? (The great Kabir) Jesus answered him: “If I will that he tarry till I come, what is that to thee? Follow thou me.” —John 21:21, 22

Curled up, John (the Word) tarries in the depth of the Ark, lingering, waiting for the moment of his realization.

No one can work in the path of John without having tread upon the path of Peter.

The fundamental clue of the path of Peter is the Maithuna. In the path of John, the sexual act is absolutely forbidden.

There is an abyss between the path of Peter and the path of John. It is indispensable to establish a bridge over that precipice in order to unite the two paths. It is urgent to hang, to lynch, Judas on the bridge.

Judas is the pluralized “I,” the myself that betrays the intimate Christ from moment to moment. In The Divine Comedy, Dante describes Judas’ head within Lucifer’s jaws, and his feet dangling.

Judas is the lunar legion of diabolic “I’s” that every intellectual animal carries within himself; it is made out of the granulations of Luciferic fire or negative Fohat.

Lucifer is in the atomic infernos of the intellectual animal. It is that passionate, instinctual, sexual, and bestial fire that every person carries within.

Judas is the crystallization of Lucifer. It is Lucifer’s word that takes form. This is why Dante places Judas inside the sinister jaws of Lucifer. The existence of Judas would be impossible without Lucifer. Just as the fish dies when it is out of the water, likewise Judas dies when out of the Luciferic fire.

The original sin is absolutely Luciferic, sexual, and passionate. The root of any psychological defect is one hundred percent Luciferic. The origin of all evil is in Lucifer. Judas is the word of Lucifer.

If you want to hang Judas on the bridge in order to unite the path of Peter and the path of John, then kill Judas first.

Remember, beloved reader, that Lucifer lives in the center of the Earth, in the ninth sphere, in the depth of the universe.

Lucifer is the staircase to ascend; Lucifer is the staircase to descend. Dante places in the mouth of Virgil the following phrase:

“Expect that by such stairs as these, we must depart from evil so extreme.” —Inferno, Canto 34

To gradually extinguish the Luciferic fire is equivalent to ascending the Luciferic staircase degree by degree.

“Virgil (the poet crowned with laurels) and sublime Dante (as a child) clutched Lucifer’s neck; he caught fast the shaggy sides when the wings were opened enough, and down from pile to pile he descended and stepped between the thick fell and the jagged ice. And when he reached the point (whereat the thigh upon the swelling of the haunches turns) with pain and much struggle, he turned his head around where his feet stood before, and grappled at the fell as one who mounts; that into hell he thought he turned again.” —Inferno, Canto 34

One descends into the ninth sphere by the Luciferic ladder. One ascends or comes out from the ninth sphere by the Luciferic ladder.

Lucifer, that miserable worm that passes through the world, the passionate fire, the tempting serpent of Eden, the repugnant viper that granted onto Eve the bitter food, is our worst adversary.

Lucifer is the antithesis of Christ. It is that malignant reptile that slyly writhes through the green grass and perfumed flowers of spirituality.

It would be impossible to reduce Judas to cosmic dust without previously extinguishing the Luciferic fire.

We have to perform a double work within our own atomic infernos: first, to transmute the lead into gold, and second, to execute Judas by hanging.

When Dante performed this double alchemical and magical work, his guru told him:

“‘Arise,’ my master cried, ‘upon thy feet.
The way is long, and much uncouth the road;
And now within one hour and a half of noon

The sun returns.’

“It was no palace-hall
Lofty and luminous wherein we [master and disciple] stood,
But natural dungeon where ill - footing was
And scant supply of light.” —Inferno, Canto 34

Any gnostic that has concluded the double work can verify this himself.

It is written that whosoever abandons the atomic infernos of nature immediately enters into the purgatorial region in order to fry or brown the seeds of the “I” (as the Hindustani yogis state). The evil tendencies of Judas remain within those malignant germs.

The complicated purgatorial work, that is, to incinerate satanic seeds, is terribly difficult, and bitterer than bile.

Judas has three Satanic aspects, because he betrays us in the world of desires, in the world of the mind, and in the field of willpower. This reminds us of the three traitors of Hiram Abiff. Also to my memory comes the image of Lucifer holding one traitor within each of his three jaws.

Dante stated that purgatory has seven regions. However, if we multiply seven by seven, then we will have the kabbalistic number forty-nine. These are the forty-nine regions of the subconsciousness, the forty-nine stables of Augeas.

It is a bitter and difficult task to eliminate the Luciferic fire in each and every one of the forty-nine regions of the subconsciousness. Whosoever performs this work has to weep tears of blood.

The esoteric ordeals in each and every one of the forty-nine subconscious regions are incessantly repeated, and the Twice-born intimately suffers within the frightful moral torments of the purgatorial state.

An in-depth analysis of this esoteric purgatorial work allows us to integrally comprehend that without the aid of our Divine Mother (within whom all of the powers of our sacred monad are contained), failure would be inevitable.

From the sphere of solar fire and the path of John, the great law excludes the souls who did not kill Judas within themselves and who did not purify themselves amidst the flames of intimate purgatory.

Hasnamussen are never admitted within the spheres of happiness.

The absolute access into the solar heavens is only possible after having burned even the seeds of the pluralized “I.”

The Narrow Way by Samael Aun Weor

This chapter is from The Narrow Way (1968) by Samael Aun Weor.

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