This is a transcription of the audio lecture The Garden of Eden (1), which you can download for free.
This lecture is related with the mysterious Garden of Eden that we have been talking about in different ways, in different lectures, and today we are going to emphasize the explanation of this garden in order for us to understand what initiation is. This whole lecture will be related with the second chapter of the book of Genesis. We will explain the different aspects of the Garden of Eden that the second chapter of Genesis explains in a very cryptic, Kabbalistic, Alchemistic manner.
To begin, let us explain that in Kabbalah when we talk about the Tree of Life, we always explain that the Tree of Life shows us the picture of the whole universe that was made by the Elohim, according to the Bible. Here instead of God, we are going to use the word Elohim, as it is described in the book of Genesis, that many translators in a mistaken manner have translated as God.
The Hebrew word אלהים Elohim is a plural word that means Gods and Goddesses.
The second chapter of the book of Genesis shows us a significant, different name, because sometimes it is written יהוה אלהים Jehovah Elohim. In Kabbalah, יהוה Jehovah is pronounced Jah-Chavah, because the name יהוה Jehovah or Jah-Chavah shows the two polarities: יה Jah is masculine, and הוה Havah or Chavah is feminine. So when we say Jah-Chavah we are immediately naming an androgynous entity related with the Elohim, which is a plural word that means Gods and Goddesses.
This is very important to understand because this is how it is described in the second chapter which unfortunately, since the translators always translated these names in a monotheistic manner, we still have in our minds the picture of only one God, which is an erroneous interpretation.
We Gnostics understand the multiplicity within the unity. We understand monistic polytheism; thus if we want to apply the monotheistic manner of present translations, then in that way we understand that within such unity there is a multiplicity. If we think in a polytheistic manner, we understand that within that multiplicity there is a unity. This is how we have to Gnostically understand and comprehend the book of Genesis, which is the book of the Gnostics.
Genesis means Generation. It is a book of Alchemy, written is a very cryptic manner in order for the initiates to understand. The Zohar, a book written by the great masters of Kabbalah, explains all the mysteries of Genesis, however without walking on the path it is not possible to understand their explanations, because their explanations are Kabbalistic, just like the explanations that we find in The Pistis Sophia written by the apostles of Jesus Christ; this Kabbalistic book explains everything in a Kabbalistic manner, thus if we don’t know Kabbalah, we fall into many mistakes. Therefore, since we are giving the knowledge to humanity, we require people to study the Tree of Life, because that is the only way to understand these Kabbalistic books.
In the Tree of Life we study four worlds. These four worlds are:
Atziluth is the world of archetypes where we find all the elements of creation in chaos, or as the bible explains it:
And the earth was without form, and void.
—meaning that these elements are not yet shaped, or in a concrete form; that is the meaning of “without form, and void.”
Atziluth is the world of the archetypes; we have to think about it in that manner. Atziluth is a perfect world where in the philosophical sense we do not find any evil. Everything is positive. The world of Atziluth is the world of God, which we always relate to the sephiroth Kether, Chokmah, and Binah.
In all of these four worlds we find the ten Sephiroth expressed as we see them in the Tree of Life. Thus, in the world of Atziluth, which is represented by the three primary forces, Kether, Chokmah and Binah, we find the rest of the Sephiroth. So, there are ten spheres in which we find the names of God, or the name of the Gods, in different ways.
This is very important to understand, because when in the Bible we read “God” this points directly to the world of Atziluth. The name that is actually written there is Jehovah Elohim, that the Bible translators usually give as “the Lord God.” In Hebrew, the four-lettered name of God—יהוה IHVH, or Jehovah—is never spoken, and is replaced by Adonai, “Lord.” Adonai is the name given to the sephirah Malkuth at the very bottom of the Tree of Life. When we read in the Bible “the Lord God,” the written Hebrew is Jehovah Elohim, but is spoken aloud as Adonai Elohim. Adonai is the name of God in Atziluth, the world of the archetypes, in the sephirah Malkuth. Every single name implies the function of God within that single Sephirah within the Tree of Life. When we read in the Bible “the Lord God,” we immediately know this is the action of the world of Malkuth, at the very bottom of the Tree of Life.
The second Kabbalistic world is Briah, the world of creation; Briah means creation. So first we have the world of archetypes and then the world of creation, which is Briah. Thus, when you read the book of Genesis you read about Briah, which is the way the universe and the earth were created. When we read about creation, we immediately have to place our mind in the second world, Briah.
Everything that is without form and void within the archetypical world (Atziluth) becomes shaped and formed in the world of Briah, the world of creation, thanks to the activity of Jehovah Elohim, which is the name of God of the Sephirah Binah in the world of Atziluth.
In the world of Atziluth, the name of the sephirah Kether is “Eheieh” which in English means “He is what He is.” However, this is translated in the Bible as “I am the one that I am,” when God was talking to Moses. Indeed, when God talks about himself he says “I am the one that I am.” But when we read it we need to read “He is what He is” because we are not Kether. Kether is “I am that I am”: Eh-hei-eh Asher Eh-hei-eh.
The name of God in Chokmah, the second Sephirah in the world of Atziluth, is יהוה Jehovah. We always translate it as Jah-Chavah, because it is masculine and feminine.
Immediately after Chokmah is Binah, whose Holy Name is Jah-Chavah Elohim.
When we read in the Bible that Jah-Chavah Elohim or Jehovah Elohim (or as it is translated, Jehovah God) created the universe, it is pointing to the Sephirah Binah, which in Christian terms receives the name of the Holy Spirit. The first triangle in the Tree of Life is Father, Son, and Holy Spirit. That is the first triangle - the holy trinity - which in different religions is named in different ways. Kether, Chokmah, and Binah are Hebrew words, and in English they are Crown, Wisdom, and Understanding. In Christianity they are called Father, Son, and Holy Spirit. It is simple to understand: three forces in one. In Hinduism, these three primary forces are Brahma, Vishnu, and Shiva. Binah, the Holy Spirit, is Shiva in Hinduism. If we inquire in different religions we will find the different names for these three primary forces.
The Book of Genesis tells us very explicitly that the one who makes the universe is the Holy Spirit. The one who creates is the Holy Spirit. Many times we have stated in our lectures that the Holy Spirit in the human organism, and in any organism, relates to the sexual force, the sexual energy. God is not a person, it is an energy. God as the Holy Spirit is the sexual force that we carry in our genitalia. We the Gnostics always put a lot of attention, a lot of emphasis, in the sexual energy because without it there is no creation.
When we read that Jehovah Elohim—or Jah-Chavah Elohim—created the universe, we understand that the sexual force of the Holy Spirit is the force that works in Briah, which is the world of creation.
Nevertheless we have to always state that within the Holy Spirit are Chokmah and Kether, the Son and the Father. These are three primary forces, three in one, as we have three brains: the intellectual brain, the emotional brain, and the sexual/motor brain. We have three brains, but we are one person, and in this way we have to understand the three primary forces in one. When we want to multiply ourselves, we don’t use our head or heart, we use the sex. In the same way, the three primary forces, if they want to create, do so through Binah, the Holy Spirit, Shiva, in the world of creation.
This is how we understand what is written in the first verse of the second chapter of the Book of Genesis:
Thus the Heavens and the Earth were finished, and all the hosts of them. – Genesis 2:1
The heavens of Genesis imply the superior dimensions, and the earth, the inferior. In Hebrew “heavens” is pronounced שמים Schamayim.
שמים Schamayim begins with the letter ש Shin, which represents fire. The Hebrew letter ש Shin is the letter whose shape symbolizes the three primary forces as fire. If you imagine the very end of the Trident, it has the shape of the letter Shin. The fork with which Lucifer is depicted also has the shape of a trident, or a fork with three points, because the three primary forces work through him. The letter ש Shin implies fire, and the word מים Mayim means water. So when we say שמים “Schamayim” we are saying Shin-Mayim “the fire within the water.” Thus, Kabbalistically, the heavens mentioned in the book of Genesis are the celestial fire working within the creative waters.
The water, מים Mayim, is related to the sexual libido. This is why in Alchemy we state that the sexual force is a liquid fire or a fiery water, an igneous water. Indeed in the sexual libido, in the sexual seed, we have fire and water.
So when in the book of Genesis we read “heaven,” it is really “Schamayim,” and implies the waters from above within which these three primary forces are active.
Those superior waters are what in Sanskrit are called Akasha, which is a force, an energy —a blue substance in the space that contains that fire. The Akashic waters are the waters from above which in different religions are named as the Mother, the Mother Space, within which the heavens are contained.
Sequentially, in the book of Genesis it is stated that the heaven and the earth (השמים ואת הארץ Ha’Schamayim Ve Ha'arets) were finished. When we read הארץ Ha'arets—the earth—we have to understand that it relates directly to the matter itself. There are many types of matter. The problem with us in the Western world is that we think that the only matter that exists is this three dimensional world; however the Bible describes many types of matter (earths). When the Bible talks about “the earth,” in Hebrew this is Ha'arets, or Adamah, or Epher. Ground is Adamah. Epher (dust) is the loose matter that takes shape in different levels. Matter itself exists in different levels, different dimensions. When we read “the heavens and the earth” we have to understand it is speaking of superior earth (matter), specifically in chapter two of the book of Genesis, because Ha'arets or “the earth”, is Mother Nature.
The heavens, “Schamayim,” is explained as the fire of the trinity within the superior Akashic waters. The earth is related to the divided waters, the Mother under heaven.
And Elohim said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear (in order to create in the world of Briah.): and it was so. - Genesis 1:9
This is why it is explained in chapter two of the book of Genesis:
These are the generations of the heavens and of the earth when they were created; in the day that Jehovah Elohim made the earth and the heavens. - Genesis 2:4
Jehovah Elohim means the Holy Spirit. Jehovah Elohim is Binah in Atziluth. In the world of Briah, in the world of creation, the Holy Spirit, Binah, divides itself into two polarities. Thus, the Kabbalistic explanation of Jehovah Elohim‘s division is written:
...in the day that Jehovah Elohim made (divided itself into two) the earth (inferior forces) and the heavens (superior forces).
This is the division: heavens above, earth below. Man above, woman below. Abba above, Aima below; this is the division of the two polarities of Binah.
Thus, this “earth” that we are talking about here is explained in the book of Genesis chapter two when it says:
And every plant of the field before it was in the earth, and every herb of the field before it grew: for Jehovah Elohim had not caused it to rain upon the earth, and there was not a man to till the ground. - Genesis 2: 5
Genesis 2:4 states that the heavens and the earth were created. Thus, when you imagine the earth, you imagine it full of vegetation and life. But the fifth verse says “And every plant of the field before it was in the earth.” This means plants were not there. Therefore, this earth means the chaotic earth (matter) that is symbolized in the Sephirah Daath, where everything is possible.
And every herb of the field before it grew: for Jehovah Elohim had not caused it to rain upon the earth, and there was not a man to till the ground (Hebrew: Adamah). - Genesis 2: 5
This ground “Adamah” is “Ha’arets,” the earth. This means that the beginning of creation (Bereshith) is in the world of Daath, which is the expression of the first Eden.
There are two types of Eden, two gardens of Eden. The first Garden of Eden is described here:
Every plant of the field before it was in the earth, and every herb of the field before it grew: for Jehovah Elohim (the Holy Spirit) had not caused it to rain upon the earth. - Genesis 2: 5
This rain is the water from Schamayim, because “rain” implies water. When that water is not on the earth it means that the Holy Spirit (Binah) is not yet impregnating the mother earth, or that Eden or chaotic matter within the chaos of Daath. But every archetype is there preparing to be developed. This Edenic earth, the Mother, is the feminine aspect, what we call Chavah, the Nukvah, the feminine aspect of the Holy Spirit. This is why we always state that in Daath is the union of the masculine and the feminine aspects of the Holy Spirit; those aspects are hidden in the word Jah-Chavah (Jehovah or Iod-Havah). Jah is the masculine, and Chavah or Eve is the feminine. Jah-Chavah is sometimes called Adam Kadmon, the two superior creative forces of Binah hidden in the trinity, since Adam is also Adamah the feminine aspect, the ground (Eden).
Sequentially the next verse says:
But there went up a mist from the earth, and watered the whole face of the ground. - Genesis 2:6
That mist from the earth is the feminine sexual energy of the Mother that goes up to water the earth, her own body, since the Divine Mother is the feminine aspect of Binah, the Holy Spirit. She has the power of creation. She has in her womb all the seeds of the universe and she needs the rain from the Holy Spirit: that water, the rain that comes from above in order for the seeds to grow up “for Jehovah Elohim had not caused it to rain upon the earth (the woman)”. I.e. any woman in her womb has all those creative potentialities, yet if she needs to create a baby, she needs a man “to rain” for her. She needs a man to place his sperm in her womb, in order for her womb to be planted with life, because by herself she cannot do it, just as a man by himself cannot do it either.
Thus Genesis 2:6 is a sexual alchemical explanation. This is why after this verse it is written:
And Jehovah Elohim formed Adam of (the archetypes) the dust of (Adamah) the ground, and breathed into his nostrils (the Neshamah) the breath of life (the breath of Chavah – “because she was the mother of all living”); and Adam became a living soul. - Genesis 2:6
In order to make this Adam, it is a long process of initiation. When writing this scripture, Moses hid the long process process in a very simple Alchemical-Kabbalistic symbol.
The Holy Spirit forms Adam from the dust of the ground, meaning the archetypes from the ground, which is Adamah or Ha’arets; sometimes it says Ha’arets or Adamah, but these mean the same thing: the feminine aspect. In other words, the Holy Spirit makes Adam from the elements that the Mother has in her womb. This is very simple to understand when we look to our level. The woman has all the elements in order to create a baby, but she needs the man to impregnate her in order to form a child from the dust, from those elements, from those atoms that she has in her womb in an archetypal manner, without form. If you look inside the womb of any woman, you will find there all the elements that we need in order to create a physical body. Yet, they are “empty and without form.” When we place the sperm within the ovum of that woman, then the elements start working, taking shape. Therefore, Jehovah Elohim needs to cause “rain” upon that ovum, that Adamah, that earth. Thereafter, you see how the woman creates or flourishes, blooms with pregnancy for nine months. She is the one that is creating it, but she needed the seed of a man. Thus, this is how the earth blooms. This is how we understand Genesis in its alchemical aspect.
There is a masculine and feminine aspect within Jehovah Elohim. In other words in the sexual act, Jah and Chavah must be united so that through Ha’arets, the earth, Adamah, Elohim can build.
As above so below, and as above so below; this means that Binah, the Holy Spirit creates through our bodies; unfortunately it is done through fornication, because animals fornicate. But above, in Briah, there is no fornication. In Briah, we see that God impregnates the chaotic matter with Shin (fire), and then the earth becomes filled with life. This is how we have to understand the first chapter of the Book of Genesis where this is explained in more detail, but Alchemically, Kabbalistically. And yes, only by walking on the path of initiation can we understand this.
Sequentially, it is written that Jehovah Elohim breathed into Adam’s nostrils “the breath of life.” In Hebrew breath is Neshamah, which also means soul. In order to drive the Neshamah, the breath of life, into the body of Adam, it implies a long process that we have explained many times in many lectures, and is written in many books.
Thereafter it is written:
And Iod-Havah Elohim planted a garden eastward in Eden; and there he put the man whom he had formed. – Genesis 2:8
In other words, there he put Adam whom he had formed. When it is written that Jah-Chavah Elohim planted a garden eastward in Eden we have to understand and comprehend that this first garden is not this physical tridimensional earth, but the upper Eden, Daath - the superior matter - which is precisely where we find the union of Jah and Chavah, Abba and Aima. In this Eden is where Iod-Havah Elohim, the Holy Spirit, places Adam.
Now, who is this Adam? This Adam is always represented with the letter ו Vav. This letter appears in the holy name יהוה Iod Hei Vav Hei that in the Bible is translated as Jehovah, and is explained in the following manner. Iod (masculine) Hei (feminine) are Jah-Chavah in the world of creation, Briah. Iod is Jah, and Hei is Chavah in “Daath,” the world of Briah (creation), where we find the first Garden of Eden, where everything is in potentiality. Thus, within it Jahavah Elohim places Adam, who in this case is the Ruach Elohim. The Ruach Elohim (“the Spirit of God”) is the sephirah Chesed, our Individual Spirit. Our Spirit has to perform the initiatic work within Schamayim-Daath. The Ruach Elohim is a gift from the Elohim (the Gods). Each one of us has own particular individual Chesed (Hebrew for mercy), the Spirit who is the child of the Elohim; this is why he is called Ruach Elohim (which means “the Spirit of the Gods and Goddesses,” or as the Bible states:
And the Spirit of God (the "Iod") moved upon the face of the waters (the two Mems). – Genesis 1: 2
Abraham, Sarah and Agar
The Spirit of God that moves upon the face of (MayiM) the waters is Abraham, that spiritual element (Chesed) that all of us have within, who has to perform the whole creation, the manifestation of all the archetypical elements that are in potentiality in the upper Garden of Eden (Sarah), which is Daath in the superior worlds. Each one of us, all of us, have those archetypical elements in potentiality within the superior worlds. This means that all of the archetypes of the world of the Absolute are within us in our very depths, but not in activity, only in potentiality.
This is the first Garden of Eden that we have to understand and comprehend. For this, we need the Spirit of God (Abraham - Chesed) to descend upon us in order to perform his initiation, his work, in order for him to put into activity for us (Agar - the lower garden of Eden) all of those principles that are in the Upper Garden of Eden.
We already explained that there are two Edens: the Garden of Eden above (Sarah) and the Garden of Eden below (Agar - Mitzrahim - Egypt). This is how we have to understand and comprehend Genesis, otherwise we fall into confusion.
The problem is that in order to put those elements into activity, we need to keep the Tzalem of God (Isaac), which is that aspect of the Ruach Elohim that descends into the sexual glands. The Tzalem of God is what is translated as “the image of God.” It is written in the book of Genesis:
Elohim created Adam in his own image, in the image of Elohim created he him; male and female created he them. - Genesis 1: 27
When we read Elohim, we always relate this (in its last synthesis) to Aelohim in the world of the Absolute, the Abstract Solar Absolute whose manifested image is this Ruach Elohim. The Ruach Elohim’s image descends from the superior worlds into the physical body, the inferior world, thus we carry it in the sexual glands. Jehovah Elohim, Binah, produces the image of God, which is in the sexual force, through the Ruach Elohim. We need to save the sexual energy, to transform it, to manipulate it wisely in order to develop the image of God within us.
When we read that Adam was made in the image of God we are not reading about the physical body. We are reading about that astral aspect related with all the archetypical principles in that superior Garden of Eden where we find Abba and Aima (Jah and Chavah).
Here we can understand the fourth commandment that states:
Honour thy father (Adam or Od) and thy mother (Eve or Ob), as Jah-Chavah thy Elohim hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in (Adamah, Eden) the land (our physicality) which Jehovah thy God giveth thee. – Deuteronomy 5:16
Father and mother are Adam and Eve who are Iod-Chavah, Jehovah above. To honor them is to make the fiery image—which is within them—concrete inside of us by lifting it through the initiation, through the alchemical work that we have to perform. But I repeat, it is necessary to study the Tree of Life because it has different lands; every single Sephirah is a land.
As an instance let us read what is sequentially written:
And out of (Adamah, Eden) the ground (our physicality) made Iod-Havah Elohim to grow every tree that is pleasant to the sight, and good for food; the tree of life (the medulla) also in the midst of the garden, and the tree of knowledge of good and evil (the genitalia). – Genesis 2:9
The Tree of Life and the Tree of Knowledge are the two trees in the mist of the garden (our physicality). Daath is Hebrew for knowledge, the Tree of Knowledge of Good and Evil.
When we read “in the midst of the garden” we imagine the spinal column that is always represented by the letter ו Vav, which has the shape of a line, a straight vertical line, with a dot (Iod) on top. That dot on the top is the brain. So, the letter ו Vav is a prolonged dot upon a straight vertical line. The dot in the top is the brain that points to Kether, Chokmah, and Binah that are in the head, the brain; the straight line is the spinal column. The letter ו Vav is directly connected to God, that is why ו Vav in Hebrew means “connection” or “and.” This is why many verses in Genesis start with ו Vav: I.e. “And God said”, “And God saw”, “And God called”, “And God made”, etc… “And” in Hebrew is written with a single letter Vav, like in Spanish “y” means “and.” In Hebrew the single Vav means “and” and is pronounced Va.
So in its entire significance ו Vav is telling us that the whole creation is made within the medulla through the three primary forces, that as we already explained are the three forces that create. Divine creation is done through the spinal column, which starts precisely in Daath. Daath appears below the first triangle on the Tree of Life; it is precisely in the throat, directly in the very beginning, the top of the spinal column, since the end of the spinal column is Yesod. This is why we always state that the letter Vav connects the brain (Adam) with sex (Eve).
The first Garden of Eden is Daath and the second Garden of Eden is Yesod. How do we understand this? It is written in a very simple way in the second chapter of Genesis:
And (vav) a river went out of (Daath, the upper) Eden to water (Yesod) the (lower) garden (of Eden); and (vav) from thence (fiery water) it (the river) was parted, and became into four (Iod, Hei = two above; Vav, Hei = two below) heads. – Genesis 2:10
Which is this river? When you imagine a river you imagine a line, even if it is serpentine like a spinal column, because a spinal column is linear but serpentine, like a river.
When we read that a river went out from Eden we have to understand that this upper Eden is Daath (sixth dimension) that corresponds in us to the brain; in other words, in us, the river (the Vav, the medulla) comes down from the brain. Remember that the one who works from the brain (pineal gland) down to sex is Jehovah Elohim, Binah, the Holy Spirit.
This is how the three primary forces descend from Binah above through Daath (sixth dimension) into the brain and through your spinal column into your genitalia. The river is your spinal column, thus, through it the three primary forces Father, Son, and Holy Spirit, descend into you; they descend (from the sixth dimension) in Adam (the brain, our upper garden) in order to water our lower garden (Eve, the genitalia).
This garden (Eve, the genitalia) in verse ten relates to another garden, not the first garden (in the sixth dimension). The lower Garden is the sephirah Yesod (the ninth sphere, the vital body, the fourth dimension) but also implies the sephirah Malkuth (the tenth sphere, the physical body, the third dimension), because Malkuth is the inferior aspect of Yesod. Therefore, Yesod-Malkuth is this other lower Garden, but in potentiality. When Malkuth is created—as a physical body—it is because it is already shaped in Yesod, which is the sexual energy, the creative expression of our own particular Yesod (vital body). Thus, in Yesod-Malkuth (physical and vital bodies) we find in potentiality all the elements that we need in order to create another physical body (a child) as well as all the elements in potentiality that we need in order to create the internal bodies that are made into the image of God. Thus, Yesod-Malkuth (vital and physical bodies) is the other lower Garden of Eden.
A river goes out from the upper Eden (which is Daath, in the sixth dimension) and goes through the brain, the throat then into sex (Yesod, the lower garden, the genitalia) in order to water that other lower garden (Yesod-Malkuth) where we find our own particular archetypical elements that we have in potentiality. This is how the elements descend from above into us below, in order to do what we have to do.
Notwithstanding, the one that is going to activate these archetypes is the Ruach Elohim, the Spirit of God. For this, we have to allow him to do it and this is precisely the mystery of initiation.
The river is divided into four heads (four other rivers). The river (the spinal column), which is ו Vav (represented by Tiphereth and Yesod, the superior aspect of Malkuth) is divided into four heads. What other four Sephiroth do we find in the Tree of Life, below Daath? We find Chesed, Geburah, Netzach, and Hod, the other four Sephiroth that represent Adam. This is how the man in the image of God is hidden in a cryptic manner in order for only those who know Alchemy and Kabbalah to understand.
Genesis explains this as follows:
The name of the first (head) is Pison: that is it (the river, the ו Vav, the medulla) which compasseth the whole land of Havilah (Geburah), where there is gold; and the gold of that “land” is good (it is Neshamah, the Spiritual Soul): there is bdellium and the onyx stone.
And the name of the second (head) river is Gihon: the same is it (the river, the ו Vav, the medulla) that compasseth the whole land of Ethiopia (Chesed, the Innermost).
And the name of the third (head) river is Hiddekel: that is it (the river, the ו Vav, the medulla) which goeth toward the east of (Netzach, the Mind) Assyria. And the fourth river is Euphrates (the ו Vav, the medulla that goes into the lower land of Hod, the Astral Body). – Genesis 2: 11-14
“Ha’arets” (the earth) is translated as land. In other words, we would say Geburah is the earth of Havilah, and Chesed is the earth of Ethiopia. Hiddekel is the branch that goes into Assyria, which is another land or Sephirah. Euphrates goes into the lower land of Hod. So we find here the symbol of the four branches that are also related with the four elements: fire, air, water, and earth.
The river that descends from Daath into Yesod along the spinal column is related with the Akashic waters, with the superior waters of Schamayim that descend from above into our vital body which is Yesod. The sephirah Yesod represents the vital body of the human being. The physical body is the sephirah Malkuth. In other words, in Yesod we have Malkuth in potentiality, or that lower Eden in potentiality. When we talk about the Garden of Eden, we imagine a place with a lot of vegetation, flowers, a beautiful paradise, and that is precisely the Garden of Eden, which is below, in Yesod, in us. In the vital body we have Eden, and that vital force expresses itself through the sexual energy, the sexual organs. The lower Garden of Eden that we mention here is symbolically in potentiality in Yesod, in our sexual glands. Malkuth is the physical body that is concrete. However, our current Malkuth (physical body) is really the outcome of fornication. But thank goodness, out of mercy Jehovah Elohim placed those elements in Malkuth and Yesod, yet, in potentiality. This is what we have to understand and comprehend.
Understand that when we talk about the Garden of Eden we are not talking about the Garden of Eden that existed in the past, that is another topic, another lecture, Here we are talking directly in a psychological, physiological, manner about the alchemical archetypes. We carry the Garden of Eden in potentiality in our sexual glands, and it depends upon us to put it into activity.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. - Genesis 2: 2, 3
This is precisely how the how the second chapter that relates to the “Seventh Day” is explained in a Kabbalistic and Alchemical manner in the book of Genesis. Thus, in order to begin this alchemical work, we have to keep the seventh day holy.
Keep the Sabbath day to sanctify it, as Jehovah Elohim hath commanded thee. Six days thou shalt (perform your sexual alchemical) labour, and do all thy (initiatic) work: But the seventh day is the Sabbath of Jah-Chavah thy Elohim: in it thou shalt not do any (initiatic) work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.
And remember that thou wast a servant in the land of Egypt (Malkuth), and that Jah-Chavah thy Elohim brought thee out thence through a mighty hand and by a stretched out arm: therefore Jah-Chavah thy Elohim commanded thee to keep the Sabbath day. – Deuteronomy 5: 12-15
Sabbath, or Shabbat as said in Hebrew, means the ritualistic Sabbath, which is the day of Jehovah Elohim. As it is stated, Jahavah Elohim created all in six days and in the sixth day he made the man, Adam:
“And on the seventh day God ended his work which he had made”
It does not say he did not work on the seventh day, it says that on the seventh day he finished his work. He finished it on the seventh day. This is why it is written that the man (Chesed) has to alchemically work six days, but the seventh is the day for Jehovah (Chokmah). Thus, when you discover the meaning of the seventh day you allow your Jehovah Elohim (Binah) to work in you and make this wonderful creation within you, because He is the one that does this. So when you discover the mystery of the seventh day, you start working with alchemy. The seventh day is the day for Jehovah (Chokmah). You should work with Chokmah to sanctify yourself. Notwithstanding, this sanctification implies a lot of mysteries and is explained in the Book of Genesis, in a simple but cryptic manner when you know the mysteries.
This is why it is explained in Genesis 2:10-13 that the river was divided into four heads in order to water the Garden of Eden. This also means that those four heads are related with the same river. We will say those four branches of the river are related with the same water, but they go to different lands. Those lands are superior lands situated in superior dimensions, related to superior bodies that we have to create; we already explained how and in many ways and in different times or initiations.
We also explained that the four branches are alchemically related to the four elements: Earth, Water, Fire, and Air, which are related which the name of Iod Hei Vav Hei: Jehovah. Those four forces or branches descend into Yesod (vital body) which is our garden, in potentiality. These forces relate to the tattvas in our vital body. The Akasha tattva relates to the superior waters “Schamayim” that come from above through the spinal column into our sex. Then we have the inferior tattvas:
These are the four branches (tattvas) that come from Akasha and go into our vital body that is our own particular Yesod, or superior part of the physical body. Thereafter, these tattvas crystallize in the physical body and ultimately crystallize in the sexual seed.
That is why it is written very clearly in the book of Genesis:
And Jahavah appeared unto Abram, and said, “Unto thy seed will I give this land”: and there builded he an altar unto Jahavah, who appeared unto him. - Genesis 12: 7
Behold here this cryptic name “Abraham.” In Hebrew, BEHIBAR'AM means “when they were created.” Thus “when they were created,” has the same letters as “by Abraham.” This is what we have already explained: “By Abraham,” the heavens and the earth were created, because here Abraham represents the Ruach Elohim (Chesed) that comes from above, from Jehovah Elohim. When Abraham is named in the Bible, understand that this prophet existed, yet he represents our own particular Ruach Elohim. Thus, through Abraham, Jahavah Elohim made the heavens and the earth; this is what we have to understand. So within “BY ABRAHAM” or “BEHIBAR'AM” there exists a puzzle that we must decipher in order to understand creation.
Jehovah Elohim said to Abraham: “Unto thy seed I will give this land.” When people read this they think that such a land is in the Middle East, a land that - physically speaking - was given to the descendants of Abraham. Understand that this is not the meaning. That is taking things literally. The true meaning of “unto thy seed” is unto thy sexual seed, because the seed is precisely the sexual element wherein we find those archetypical elements in potentiality. When you transmute them you release them, meaning, through your seed you enter into initiation, “the seed of Abraham” which is the seed of the Ruach Elohim that puts the creative waters in activity in the beginning.
“Unto thy seed will give this land…” What land? The land of Havilah (Geburah), the land of Ethiopia (Chesed), the land of Assyria (Netzach), etc… thus, all those lands are related with the superior dimensions. I repeat, the problem with us is that we think when we talk about land that it is a physical land. Why do we covet physical lands here? The lands we are interested in are the lands of Eden: the land of Havilah, the land of Ethiopia, which related to those rivers that Genesis says:
The name of the first is Pison: that is it which compasseth the whole land of Havilah. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. – Genesis 2: 11, 13
The first branch goes into the earth (Ha’arets) of Havilah. It is not a physical land or country, it is not the country of Ethiopia. Understand these words relate to the superior lands, to the superior Sephiroth, that we have to develop if we know the transmutation. Otherwise it would be written “All of these lands will be given unto thy seed to thy descendants.” Then we would understand that is to the Patriarch Abraham’s descendants. But, no, “unto thy seed” means to the sexual potency because Jahavah Elohim abides within the sexual force. “Unto thy seed I will give” means if you transmute your seed I will give this land. What land? Hod, Netzach Tiphereth, Geburah, Chesed, because these are the lands we need in order to create the internal Adam. Remember that those four branches (four Sephiroth) water the Garden below (Yesod-Malkuth).
Daath (the upper Eden) needs to water the Garden below (Yesod) but it is divided into four branches, because below Tiphereth (the human soul) is Netzach and Hod, and above Tiphereth is Geburah and Chesed. Those are the four branches we need to develop in the psyche. Tiphereth is the psyche, the Anima, the Human Soul that works through Yesod (sex). It is through the Human Soul that the spirit of God descends; through the Human Soul, Abraham (the Father from the heights, Chesed) comes from above into our sexual potency below. This is how we alchemically understand that the Promised Land will be given unto us through our seed, in other words, our semen, if we transmute it.
The Promised Land has nothing to do with the physical lands. There are many groups that are fighting in order to get the land of Israel in the Middle East because the Bible says that it belongs to Abraham, but this is a subjective literal meaning. Understand that the real meaning is psychological, internal, and alchemical.
The four branches descend into the vital body, into Yesod; now you understand why throughout the many initiations the initiate has to pass repeatedly through the ordeals of the four elements, because in order to enter into initiation, you need to manipulate, to handle the sexual energy, the seed, and that seed that you transmute in different octaves is related with the four branches, the river that comes from above. Remember that Jehovah Elohim is the one that makes the creation in Briah - as above so below. So, Jehovah Elohim, the Holy Spirit, works as a sexual potency in our sexual glands.
The sexual potency is that aspect of the Holy Spirit named Lucifer: Lux and Fire, Lucifer, or better said, Luciferous - light and fire. Lucifer is a Latin word that means light and fire. Ferous is sometimes translated as ferry or carrier; Lucifer- carrier of the light. The carrier of the astral light is the sexual fire. Lucifer is the sexual potency that gives the erection to the man and humidity to the woman in order for them to perform the sexual act. When we enter into the path we enter through Lucifer. Now you understand why Lucifer offered the fruit to Chavah (Eve). Chavah represents the physical body, it also represents the mother, Eve, also the sexual organs.
Lucifer gives the sexual impulse and it is through him—if we avoid the spasm, the abominable orgasm of the beasts—we can enter into initiation. That is why it is written that Lucifer is the guardian of the door of Eden. If we fornicate, he kicks us out, but he always offers us the fruit, which means the way to perform the sexual act in order to enjoy the Tree of Knowledge.
The problem is that with the temptation of Lucifer, humanity does not control the orgasm, and is kicked out of Eden. It is kicked out because it cannot build Adam, because all the elements that we need in order to build the human being in the image of God and to elaborate that Garden of Eden within us is in potentiality of the human seed, and humanity spills it. “Unto the seed will I give these lands”—if you transmute it. But if we spill it, if we reach the orgasm like the beasts we don’t get any land. We lose the lands. Those lands are acquired through sexual transmutation. In order to get them we have to be tested many times, because the four branches which go into Yesod, which is the sexual energy, are related with the four elements. This is why it is written that whoever enters into initiation is tested by Jehovah Elohim, because Jehovah Elohim wants to give us his lands—superior Sephiroth—through our seed, if we transmute it, if we liberate the image of God. Thus, we have to be tested all the time.
The four rivers that go into Yesod are related with the first initiation. The four rivers that go into Yesod are also related with the second initiation; that is because every single initiation starts in Yesod. Nobody can start any initiation without transmuting the sexual energy of Yesod, without transmuting the seed. So therefore comprehend and understand that no matter what initiation we are in, no matter what level we are in, the path is always sexual. We walk on the path when we transmute the sexual energy of Yesod, and in Yesod (the ninth sphere) is Lucifer which is always the tempter. In Yesod are joined all the four branches or energies that come from above that we need to transmute in order to inherit the lands above in heaven, lands that we need to create—both earths “Ha’arets or Adamah,” which is the power of initiation of the path of initiation.
Now you understand why the ordeals of earth, water, fire, and air are always placed on the path in different octaves, because those four branches allow us to create the astral body, the mental body, the causal body. Those four branches allow us to raise the serpents of fire and the serpents of light, because all of those serpents arise from Yesod. Yesod is the conjunction of the river that comes from the upper Eden into the lower Eden. This is how we understand and comprehend that in the beginning when we enter into this path we are naked. Meaning, we don’t have anything to wear. We have to build the vestures of the soul, the vestures of Tiphereth, by knowing how to transmute the seed.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many (offspring); but as of one, And to thy seed, which is Christ. – Galatians 3:16
The seed is Christ that descends from above in order to give us the powers from below and above.
There are other lands that exist below this world of Malkuth, which are the lands of Klipoth. We are not interested in those lands because we are already in them. Klipoth, Hell, Inferno - those lands are populated by fornicators. Why should we want to inherit the lands of Klipoth? We want to inherit the lands of heavens and the earth from above. Unfortunately, we have too many elements from Klipoth inside of us that are identified with the lands below, which are nine inner layers, the infernal worlds. Angels live in the superior lands above, superior Sephiroth. Demons dwell in Klipoth, in the inferior lands, which are not the outcome of transmutation but the mechanicity of fornication, which have a beginning and an end.
Audience: Does Daath correspond to Yesod as it corresponds to the mandala for the Svadhisthana Chakra?
Instructor: Daath corresponds to all the Sephiroth, because in Daath is where heavens and earth below are created. Remember that verse four in the second book of Genesis starts like this:
These are the generations of the heavens and of the earth when they were created, in the day that Jahavah Elohim made the earth and the heavens.
First it says: “the generations of the heavens and of the earth.” These generations relate to the creation from above to below.
After that it says: “in the day that Jahavah Elohim made the earth and the heavens” from below to above. This implies the initiation from the very bottom to the top. Whether it is a creation from above to below, the heavens and the earth, remember that “AND” is Vav always. Heavens AND the earth from above implies all the Sephiroth of Schamayim related with the earth below, which are any Sephirah, because all Sephiroth come from Daath.
All the Sephiroth are in potentiality within the matter, within the Mother and the Holy Spirit, Jehovah Elohim, who put them in activity from above to below heaven and earth. AND is Vav. Jahavah Elohim, the Holy Spirit, puts them into activity from below to above, in other words from earth to above, heaven. This is how it is explained in Chapter 2:4, ”These are the generations of the heavens and of the earth when they were created.” That is the first, from above to below, “…in the day that Jahavah Elohim made the earth and the heavens.” So this is another creation. This is the creation we have to make from the earth to the heaven. The chakra in question is related to Daath, but not only that, all the chakras are related with Daath and Yesod.
Audience: Are the liquids that are shared in the climax the alchemical elixir of life?
Instructor: When the liquids of the climax—which means the orgasm—are mixed in the sexual act, we lose the archetypes, because in the liquids are the elements that we are talking about here, those archetypical elements in potentiality. In the climax, when the couple reaches the orgasm of the beasts, all those elements are spilled out. They are lost. That is why nobody can create within—spiritually speaking—if they spill the elements; however, because they are spilling the elements, they can create just outside the physical body, like the beasts, since they create that way. But they inherit nothing spiritually speaking with this kind of creation. If we avoid the spasm of the orgasm, then the elements are not expelled; they are transmuted, absorbed by our own psychological, physical, spiritual nature in the sephirotic lands of Havilah, Ethiopia; all of these lands are inherited by way of transmutations: “Because unto they seed I will give all these lands.” That is the promise to Abraham. Abraham is the Ruach Elohim (Chesed), the outcome of the Holy Spirit, the image of God that we have to bring within. People who fornicate lose those Divine Principles in every orgasm.
Audience: Where is it written the way in which we can use those elements in the ritual of Sexual Magic?
Instructor: In The Perfect Matrimony and The Mystery of the Golden Blossom. Those are the main books in which Samael Aun Weor explains the procedure in order to take advantage of those elements. You can also find many lectures where we talk about it, and in most of the books Samael Aun Weor explains it in a very open way. We are explaining it here in a cryptic manner from the book of Genesis.
Audience: Do you associate Lucifer with 666?
Instructor: I never associated the word Lucifer with the beast 666. I associated Lux (light) with Lucifer. Lucifer is not the beast 666. That beast is Satan, the shadow of Lucifer. Lucifer means Lux and Fire, or carrier of light. The Catholic Church took the name Lucifer and associated it with evil. Lucifer is the sexual potency that becomes the beast 666 when you ejaculate, when you reach the orgasm. With the orgasm you transform Lucifer into Satan. Lucifer and Satan are different. We don’t need to mix things here.
Lucifer is Khristus-Lucifer, Christophorus, the one who carries the child-Christ on his shoulders. Read about the mystery of the giant “Offerous, the giant that carries Christ, the child of God on his shoulders. This is why the giant Christophorus is the giant that carries God on his shoulders. That is Lucifer, in other words, the sexual potency.
Audience: Are Mercury and Ambrosia the same fluid?
Instructor: Mercury is related to Ambrosia. It is related with that element. But when we study Mercury we have to understand it is related with different levels of transformation of sexual matter. There is the brute or raw mercury that we have in our sexual glands. There is also the dry mercury, the ego, which is the crystallization of fornication, the beast 666. Then we have the soul of the mercury, which is the outcome of the transmutation of the brute mercury when we know the sexual transmutation. Then we have the mercury fecundated by the fire which is the internal lands that we have to create. It is another type of mercury. Then we have the poisonous mercury, which is lust. When we talk about mercury we have to talk in a broad way because it implies different levels. Mythology explains that, but if you don’t know the division that we explain here you might fall into confusion. The ambrosia is the soul of the mercury.
Audience: Is Daath a path rather than a sphere?
Instructor: In reality, Daath is the path of knowledge. In Hebrew, Daath means knowledge. Daath is related to different aspects of the Tree of Life, not only in Atziluth, but in Briah, Yetzirah, Assiah, and even in Klipoth. When people abuse Daath, the Tree of Knowledge, then in this way, through evil, they enter into Klipoth. So yes, Daath, that mysterious sphere, is related with many things. The whole book of Genesis is related to Daath, Gnosis.
Wisdom is hidden within the Hebrew words...
The teachings of the Ninth Sphere must be shown through Kabbalah in order for the people to know the truth.
- Tarot and Kabbalah
Thank you very much, and keep studying the Tree of Life, for this is a never ending knowledge.