The conquest of the Otra Mare Vitae or super-liminal and ultra terrestrial world would be more than impossible if we make the mistake of underrating women.

The delightful Word of Isis comes forth from the deep bosom of all ages awaiting the moment of its fulfillment.

The ineffable words of the Goddess Neith have been carved in letters of gold on the radiant walls of the temple of wisdom.

“I am the one who has been, is, and will be, and no mortal has lifted my veil.”

The early religion of Jain or Jainism, that is to say, the golden, solar, old Roman and superhuman doctrine of the Jinns is absolutely sexual.  You know this.

It is written with burning coals in the book of life that during the Golden Age of Lacio and Liguria, the Divine Iung Janus or Saturn (I.A.O., Bacchus, Jehovah Iod-Heve) ruled wisely over those holy people, all the Aryan tribes, although they were of very diverse origins and eras.

And so, oh God of mine!... How happily Jinns and humans lived together in such towns of ancient Arcadia.

From the ineffable mystical idyll, commonly called the enchantment of Good Friday, we feel from the bottom of our hearts that in our sexual organs there is a terribly divine power which can either liberate or enslave the human being.

Sexual energy contains within it the living archetype of the authentic Solar Man, which must take shape within us.

Many suffering souls wish to enter transcendental Monsalvat, but unfortunately this is more than impossible due to the Veil of Isis, or Adamic Sexual Veil.

In the ineffable bliss of the Jinns paradise, a divine humanity certainly exists, which is invisible to mortals’ senses because of their sins and limitations born of sexual abuse.

It is written with characters of fire in the great book of life that in the Jain or Jinn cross the untold secret of the Great Arcanum, the marvelous key of sexual transmutation, is miraculously concealed.

It is not difficult to comprehend that such a magic cross is the same swastika of the great mysteries.

jain cross

Jain cross

Within the delightful ecstasy of the yearning soul, we can and must come into mystic contact with Janus, the austere and sublime Hierophant of Jinn who, in the ancient continent of Mu, taught the science of Jinns.

In secret Tibet, there are two conflicting schools: I wish to refer clearly to the Mahayana and Vajrayana institutions.

In our next chapter we shall speak about the first of these two institutions. For now we shall only concern ourselves with the school of Vajrayana.

It is evident that the Vajrayana path is really profoundly Buddhist and Christic.

On this mysterious path, we encounter with mystic amazement the faithful guardians of the Holy Grail, or the Initiatic Stone, that is to say, the supreme Synthesis-Religion, which was the earliest in humanity: the doctrine of Sexual Magic.

Jana, Swana, or Jinnism is, then, the doctrine of that ancient God of war and action called Janus, the Divine Lord of two faces, androgynous transposition of the Egyptian Hermes and of many other Gods of the Mayan-Quiche and Aztec Pantheons whose imposing and majestically carved sculptures in living rock can still be seen in Mexico.

The Greco-Roman myth still preserves the memory of the exile of Janus, or Jainus in Italy, because Kronos or Saturn had cast him out of heaven, in other words, the legendary memory of his descent to Earth as an instructor and guide for humanity in order to give mankind the primitive natural religion Jinn or Jinnism.

Jinnism, or Jainism, is obviously also the marvelous Sino-Tibetan doctrine of Dan, Ch’an Tsung, Shuan, Ioan, Huang-Ti or Dhyan-Choan, characteristic of all the esoteric schools of the Aryan world with its roots in submerged Atlantis.


Vajrayana Buddhist lama. Note the vishva-vajra (cross) and the swastikas.

The secret doctrine, the original Jinn doctrine, is based on the Philosopher’s Stone, on sex, on the Sahaja Maithuna.

The Gnostic doctrine is infinitely superior, much older than Brahmanism itself; it is the original Vajrayana school of the narrow path which leads to the Light.


Vajra: (Sanskrit, “thunderbolt” or “diamond”) The vajra is the central symbol of Vajrayana Tibetan Buddhism (Tantric Buddhism). The vishvavajra (crossed vajra, pictured here) is often seen depicted on thrones, surrounded by swastikas.

It is the truly admirable doctrine of salvation, of which many memories remain in Central Asia and China as well as in universal Masonry, where we still find surviving, for example, the symbolic Jain cross or swastika (from the Swan, the Hamsa, the Phoenix, the Dove of the Holy Spirit or Paraclete, the soul of the temple of the Grail, Nous or Spirit, which is no other than the Being or Dhyani of the human being).

Even in these modern times, we can still find traces in Ireland of those twenty-three Prophets, Djinns or conquerors of soul who were sent all over the world by the founder of Jinnism, Rishabha-Deva.

At this moment, while writing these lines, transcendental memories come to mind...

In one of many corridors in an ancient palace, neither the date nor hour matters, while drinking water with lemon in delightful glasses of fine bacara with a very select group of Elohim, I said: “I need to rest for a while within Happiness.  I have been helping humanity for some mahamanvantaras and I am weary.”

“The greatest happiness is having God within,” answered my friend, an Archangel...

Those words left me perplexed, confused.  I thought of Nirvana and Maha-paranirvana, etc.

Could anyone living in regions of such intense happiness possibly be unhappy?  How?  Why?  Because they did not have the Monad within?

Filled with so many doubts, I decided to consult wise old Janus, the living God of the science of Jinns.

Before entering his abode, I greeted the Guardian with a secret password.  I advanced, greeting other guards in a different way, and finally I had the pleasure of finding myself facing the God Janus.

“Another greeting is needed,” said the Venerable One: “There is no greater salute than that of a peaceful heart.” Thus, I replied while devoutly placing my hands on my heart.

“That’s fine,” said the sage.

When I tried to ask some questions which would dispel my above-mentioned doubts, without saying a word the ancient one deposited the answer in the depth of my Consciousness.

That reply can be summarized as follows:

“Even though someone inhabits Nirvana or some other region of infinite happiness, if they do not have God within, they will not be happy. Yet if they live in the infernal worlds or in the most foul prison on Earth, having God within, they will be happy.”

We can conclude this chapter by saying: “The Vajrayana school, with its deep esotericism, leads us along the sexual path to the incarnation of the Word* and final liberation.” [* Editor’s Note: Another name for the Vajrayana school is Mantrayana, which means “the vehicle of the Secret Word.”]


[Editor’s Note: This chapter had a different title in the Spanish editions. Learn why it was changed by reading Note about the Vajrayana School.]

The Mystery of the Golden BlossomThis chapter is from The Mystery of the Golden Blossom (1971) by Samael Aun Weor. The print and ebook editions by Glorian Publishing (a non-profit organization) are illustrated to aid your understanding, and include features like a glossary and index. Buy the book, and you benefit yourself and others.

Editor's note about “The Vajrayana School”

Samael Aun Weor wrote this book in 1971. At that time, he would give his hand-written manuscript to a printer, who would have workers transfer the written pages into printed type. This process introduced many errors in his books, some of which persist to this day in the Spanish editions. There are also cases where printers changed words or passages for reasons known only to themselves. Further complicating the situation, during the sixty or so years his books have been in print in Spanish, there have been innumerable persons and companies who have printed editions of his books. Many of them seem to have no real relationship with the Gnostic teachings, and therefore have no real knowledge of what they have published, thus errors, changes, and typos have arisen and remained uncorrected.

Due to these conditions and other reasons, while preparing the English-language editions, the staff of Glorian Publishing has had to work very hard to correct and clarify a wide range of issues in the texts, most of which, fortunately, have been minor typos, or were easily resolved by refering to other books by the author or by comparing several Spanish versions. However, in the case of Chapter 27 of this book, we faced a different situation. Spanish editions of this book present this chapter as “The Hinayana School.” During the course of the decades this book has been in circulation, it has been a cause of great confusion and cast a shadow on the otherwise impeccable knowledge presented by Samael Aun Weor, the reasons for which we will explain shortly. In our first edition of the book, we did not change it. But when we prepared an updated edition of the book, we felt that it was a disservice to humanity to leave an obvious error uncorrected. Thus, we updated the chapter and changed the name to “The Vajrayana School.” Naturally, this has been controversial. Therefore, in order to benefit those who question this decision, we will follow in the footsteps of our teacher Samael Aun Weor and show you the terrestrial evidence that supports this change. Those more advanced students who are capable of investigating these issues in the internal worlds or by inquiring of Samael Aun Weor directly are encouraged to do so. We are certain of the answers they will receive.

The Three Vehicles

First, let us understand that there are three levels or vehicles of Buddhism:

  1. Foundational or Introductory
  2. Greater
  3. Secret

In Sanskrit, these are named:

  1. Hinayana, Sutrayana, or Shravakayana
  2. Mahayana
  3. Vajrayana, Tantrayana, or Mantrayana

These words have important meanings:

Hinayana: From Sanskrit and Pali, the actual definition is “vehicle of despicable quality.” This is a very disparaging, rude term used by opponents of a long lost school of Buddhism. That school was ridiculed because it focused only on the introductory aspects of the teaching, thus the term has been associated with the modern introductory schools, properly called Theravada, Shravakayana, or Foundational Vehicle.

Samael Aun Weor recognized that the current Dalai Lama (the 14th) is a great master of Buddhism. The foundational level of the teaching (Hinayana) is defined by the Dalai Lama as:

“According to Hinayana, the so-called “Smaller vehicle,” whose practitioners seek nirvana for their own sake, the mind should be trained to exercise a will strong enough to renounce samsara. The practitioner should pursue religious ethics and simultaneously practice meditative absorption and insight so that delusion and its seeds may be purged, ultimately, never to grow again. Thus, we attain nirvana.”

In other words, the Introductory Path is concerned only with oneself. Let us see what Samael Aun Weor says in Chapter 27, but removing the words Hinayana or Vajrayana:

“It is evident that the [...] Path is really profoundly Buddhist and Christic.”

To be a Christic path, it must be a path of sacrifice, not selfishness. “Hinayana” teachings focus on one’s own liberation, while Mahayana and Vajrayana teachings are the bodhisattva path, focused entirely on compassionate love for others.

Additionally, “Hinayana” schools do not practice or teach any form of sexual cooperation (Tantra). Foundational level schools (“Hinayaya”) require absolute abstention from sex, and in some schools this strict abstention has led to discrimination against women. Compare this with the first lines of the chapter being discussed:

“The conquest of the Otra Mare Vitae or super-liminal and ultra terrestrial world would be more than impossible if we make the mistake of underrating women.”

There is abundant evidence that the “Hinayana” teachings reject sex and “underrate women.”

Therefore, based merely on these criteria, we can see that it is highly unlikely that Samael Aun Weor was truly writing about the “Hinayana” schools.

Let us look at the other two vehicles of Buddhism. The 14th Dalai Lama described the higher teachings in this way:

“Followers of Mahayana, the so-called Greater Vehicle, aim at attaining the highest stage of nirvana - buddhahood. They do this not only for themselves but also for all sentient beings. Motivated by the aspiration of Enlightenment and by compassion for all sentient beings, Mahayanists follow almost the same path as Hinayanists, but they also practice other expedient means such as the Six Perfections [paramitas]. By these methods, they seek to rid themselves of delusion as well as the defilement of karmic imprints, thereby working to attain buddhahood. Although the five paths are the same for both vehicles - Preparation, Application, Seeing, Practice, and Fulfillment - a qualitative difference is that Mahayana emphasizes the motivation to benefit all beings [bodhichitta: to become bodhisattvas]. It is said that Hinayanists who have achieved nirvana will eventually adopt methods to attain buddhahood.

“The paths I have mentioned [Hinayana and Mahayana] are doctrinal paths that aspirants must follow to provide a sound foundation before practicing Tantrayana [Vajrayana], the way of yogic methods. The Tibetan School took great care before introducing any tantric doctrine. Spiritual teachers always investigated whether the doctrine was among those the Buddha preached. Competent pandits submitted it to logical analysis, and tested it in the light of experience, before confirming its authenticity and adopting it. This process was necessary because there were many non-Buddhist tantric doctrines that were apt to be confused with those of Buddhism because of their superficial resemblance.

“Tantrayana falls into four classes and includes a vast number of treatises that cannot be enumerated here.”

Tantrayana is also called Mantrayana, which means “the vehicle of the secret word.” Compare this with the second line of the chapter as written by Samael Aun Weor:

“The delightful Word of Isis comes forth from the deep bosom of all ages awaiting the moment of its fulfillment.”

Also in the same chapter:

“The Vajrayana school, with its deep esotericism, leads us along the sexual path to the incarnation of the Word and final liberation.”

Tantrayana or Mantrayana, “the vehicle of the Secret Word,” are just alternate names for the Vajrayana school. Vajrayana means “the indestructible vehicle” or “the diamond vehicle,” and comes from the Sanskrit word vajra. A Vajra is a ritual dagger that represents fierce male energy (the phallus): thus the very basic symbol of the tradition is sexual. Lamas perform rituals while holding a vajra in one hand, and a bell in the other: these represent masculine (vajra) and feminine (bell) forces in union:


Other important symbols in Vajrayana include the vajra cross and the swatiska (see the picture of the Tibetan lama on his throne, above).

And of course, the deity Vajrasattva with his consort:


“Hinayana” or Foundational level schools do not accept or use these symbols.

Samael Aun Weor continues in the chapter:

“On this mysterious path, we encounter with mystic amazement the faithful guardians of the Holy Grail, or the Initiatic Stone, that is to say, the supreme Synthesis-Religion, which was the earliest in humanity: the doctrine of Sexual Magic.”

We have found no evidence anywhere that any Foundational (“Hinayana”) school even accepts the idea of Sexual Magic, and they certainly do not teach or practice it. On the contrary, such schools generally condemn it.  Yet, we see abundant evidence that the Vajrayana schools contain the tradition of Sexual Magic and know what the foundation stone is. Six hundred years ago, Tsong Khapa, a great teacher of Vajrayana, said:

“In this tradition [the six yogas of Naropa] the expressions “the inner heat, the foundation stone,” is well-known. This is because in the completion stage yogas one uses the inner heat technology from the very beginning in order to collect the subtle life-sustaining energies [sexual energy] into the central channel [shushumna] and thereby arouse the innate great bliss [samadhi]. This is the actual basis upon which all practices rely and upon which all later completion stage yogas are founded. This inner heat doctrine establishes this basis.”

Samael Aun Weor noted that Tsong Khapa is a great master.

In a later chapter, Samael Aun Weor wrote,

“Disciples of the Vajrayana school labor tenaciously in the “forge of the Cyclops” (sex) with the intelligent objective of achieving Innermost realization of the Illuminating Emptiness.”

The following image depicts Padmasambhava, a great master of the Vajrayana tradition, demonstrating the highest principles of his teaching, which is the union of Wisdom and Method (Vision and Action) to realize the nature of Emptiness (the Absolute):


Therefore, it is abundantly clear that in this chapter, Samael Aun Weor was referring to the superior path of Tantra and Vajrayana (also called Tantrayana), not the introductory Sutrayana path, misnamed by some as “Hinayana.”

Therefore, we believe that the word “Hinayana” in the Spanish editions is an error. Like many other mistakes made in the Spanish editions of his books, this was an error that was uncorrected. However, since we have the responsibility of doing our best to remove such typographical and printing mistakes, we did so.

Some who speak Spanish disagree with this change. To them, we reply that it only takes a few moments of study to see clearly that there is no way Samael Aun Weor was referring to the “Hinayana” schools, while it is also very obvious that all of the symbols and mysteries he described are contained in the Vajrayana schools. In fact, for many years, this mistake has been a major blemish on the writings of Samael Aun Weor, and caused many Buddhists to reject Gnosis, because such an obvious mistake would not be made by a serious student of the Dharma.

Finally, Samael Aun Weor wrote in this chapter:

“In secret Tibet, there are two conflicting schools: I wish to refer clearly to the Mahayana and Vajrayana institutions.”

There is no record of any school teaching only Hinayana level knowledge in Tibet. When Buddhism came to Tibet, it was always in the Mahayana and Vajrayana forms, which did occasionally have conflicts in the form of doctrinal or political disputes.

Therefore, even based merely upon data we can retrieve with the five senses:

“We can conclude this chapter by saying: ‘The Vajrayana school, with its deep esotericism, leads us along the sexual path to the incarnation of the Word and final liberation.’”

Yet, if one investigates these matters in the internal worlds, the truth of the matter—and the need to correct this mistake—becomes even clearer. As Samael Aun Weor wrote in The Zodiacal Course:

“After great sacrifices, the bodhisattvas enter into a supernirvanic world of happiness. The protective wall is formed by the bodhisattvas of compassion. We, the Gnostics , follow the steps of our predecessors.

“Aum Vajrapani Hum.”

The Sanksrit word Vajrapani means “vajra in the hand.” Vajrapani is a deity who represents the power of the Buddhas, which is in the sexual organs. To control your sexual force is to have your vajra under the control of your willpower. Vajrapani raises his vajra to heaven.


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