You shall not take the name of Jehovah Elohim your God in vain: for Jehovah Elohim will not hold him guiltless who takes his name in vain. - Deuteronomy 5:5-23 (Moses)

And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, “Which commandment is the first of all?”

”Jesus answered, “The first is, ‘Hear, O Israel: Jehovah Elohim our God, Jehovah Elohim is one; and you shall love Jehovah Elohim your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ The second is this, ‘You shall love your neighbour as yourself.’ There is no other commandment greater than these. - Mark 12:28-34

The Second Commandment: “You shall love thy neighbour as thyself” is similar to the first Commandment: “Hear, O Israel: Jehovah Elohim our God, Jehovah Elohim is one; and you shall love Jehovah Elohim your God with all your heart, and with all your soul, and with all your mind, and with all your strength.”

In other words: You shall love thy neighbour’s God as it is explained in the First Commandment– as we love our God with all our minds, hearts, strength, and with all our soul.

So the First Commandment is related to the Second, the First is like the Second, meaning “Hear, O Israel: Jehovah Elohim the Internal God of the Neighbour, Jehovah Elohim of the Neighbour is one; and you shall love Jehovah Elohim the Internal God of your neighbour with all your heart, and with all your soul, and with all your mind, and with all your strength.”

This is how we accomplish the Second: in the same way that we accomplish the First.

We should love our neighbour’s Internal God with all our minds, heart, strength and soul – it is likewise. That is why it is written – you shall love thy neighbour as thyself. This ‘thyself’ is the Self, the Being, the Inner God within each one of us.

In other words, if the First Commandment states that we should love our God with all our minds, hearts, strength and soul, this means that we must also love our neighbour’s God as we love our Internal God, or as we love our Inner God.

We should love the Internal God of our neighbour in the same level that we love our Internal God.

First Commandment states: “You shall have no other Elohim (Gods) before me.”

Better if we say: “You shall not love other Elohim (Gods) ahead of me.”

The first and second Commandments are accomplished when we love our Inner God with all our heart, and with all our soul, and with all our mind, and with all our strength and the Internal God of our Neighbour as our own Internal God.

Of course in order to perform this we also need to be here and now, because in life, when we are working in the path of Self-realization, we are always in touch with the neighbour and with our Inner God.

We are in touch with our Inner God when we are always remembering our Inner God; by living the present is how we always love our Inner God, with our minds, hearts, sex and consciousness or the soul. In the same way we are in communication with our neighbour, and we have to apply the same commandment, because the neighbour also has three brains, and also has consciousness, and our neighbour’s Inner God is always beyond his three brains.

When we are remembering ourselves we are in communion with our Inner God; remembering the Self means remembering our God.

When we are in touch with our Inner Being, and likewise in communication with the neighbour, we must be aware that inside the neighbour there is also an Internal God, an Inner Being that we should respect and love.

But first of all we should love our own Inner God, and then the neighbour’s Inner God. In the way that we respect our own particular Inner God we respect the particular Inner Being or God or Spirit of the neighbour.

So, to love the Neighbour does not mean the ego of the Neighbour but the INNER GOD of the neighbour; knowing that the Inner God or Spirit of the neighbour is beyond his three brains.

So, as we (through comprehension in the three brains by means of profound meditation) become an enemy of our own ego, likewise, (through comprehension in the three brains by means of profound meditation) we must not identify with the ego of the neighbour.

We must also comprehend that all of us have different levels of comprehension.

We must help, teach and to answer when one is questioned. The one who asked the question must know how to listen to the answer; that is: one must understand that such a question has been answered according with the Level of Being of the questioned one.

Love is Law, but Conscious love. “You shall love your neighbour with Conscious Love just as the Conscious Love that you develop in meditation for your Inner God.” There is no other commandment greater than these.

First of all we have to love our own Inner God, thereafter the neighbour’s Inner God. In the same way that we respect our Inner God, likewise we respect the Inner Being or Inner God or Spirit of the neighbour.

Know that the Internal God or Spirit of the neighbour is always beyond his three brains. Commonly, we are always in contact with the ego of the neighbour; that ego that always acts through the three brains of the neighbour.

The ‘self’ is God, the Spirit, not the ego. So when we are loving the Spirit beyond our three brains, we also have to understand that the neighbour has that Spirit beyond the three brains. And that his ego that acts through the mind, heart and sex, is something that we have to tolerate. Yet, remember that everything has a limit.

kabbalah-the-tree-of-life That is why this Second Commandment is related to Chokmah, the second Sephirah. Remember that Chokmah is wisdom. So we have to apply wisdom, Chokmah, when we are with the neighbour.

Samael Aun Weor explains in Treatise of Occult Medicine and Practical Magic that the word wisdom comes from:

  • Vis – to see

  • Dom – judgement or power

The judgement of seeing is wisdom.

So when we apply Chokmah in this Second Commandment, we have to apply wisdom, in other words, we have to know in order to judge, we have to see beyond the physical body of the neighbour, in order to judge the neighbour and comprehend that the neighbour has ego, and that ego acts through the three brains, but that the neighbour’s God is beyond the three brains. And in that way, we apply wisdom, we are seeing or visualising that Inner God, and we respect the neighbour’s God.

Of course if we are enemies of our own particular ego we also have to be enemies of the ego of the neighbour. But we are enemies of the ego of the neighbour not in the same way that we are enemies of our own ego. Because here we have to apply the words of the Master Jesus, who said, "Love thy enemies."

Inside of ourselves we have enemies that we have to annihilate, but in the way that the Master Jesus the Christ states, this is, "Love thy enemies," these are the enemies that are related with the ego of the neighbour, in other words, we have to tolerate the bad or unpleasant impressions of our neighbour, we have to transform them.

In order to transform the bad or unpleasant impressions that are coming from the neighbour, we have to meditate. Always meditation is the technique that we have to perform in order to comprehend the ego.

We know very well that in relation with our neighbour we discover, not the defects of our neighbour, not the ego of our neighbour, but our own particular ego that we have to annihilate. This is the way for us to know ourselves through the three brains.

This is what we have to apply here. Because to love thy neighbour as we love God is of course to apply that Holy Denying that the Cosmic Christ always taught through the mouth of Master Jesus.

In the Gospels, Master Jesus stated,“Whosoever wants to come after me has to deny himself.” That denying is the transformation of the impressions that we have to perform when we are in contact with the neighbour.

We have to understand that through the five senses is how the impressions of the neighbour enter into any of our three brains. Those impressions are just waves or vibrations that are captured by any of the five senses. We have to be attentive of our own psyche in the moment that we are with the neighbour, because with the communion or in relation with the neighbour, as the Master Samael explains to us, is how we discover our defects, and then we are capable of comprehending and thereafter annihilating the ego with the help of “Binah” the Holy Spirit. This is how we are capable of loving Inner God more each time through this Religare.

At the same time, as we love our particular Inner God each time more and more, in the same way we love more and more the Inner God of the neighbour. Mainly because through the ego of that neighbour is how we are discovering the enemies that we carry within our psyche. And we are tolerating the neighbour’s ego with our Holy Denying.

When we enter into the study of the Holy Denying, which is related with the second Sephirah, Chokmah (wisdom) we have to comprehend the virtue of this Sephirah.

kether chokmah binah, the trinity

The virtue related with Chokmah is devotion, devotion to the Father. Devotion, because the Cosmic Christ as Chokmah is precisely that entity (of the Three Primary Forces or Three Supernals) who, incarnated within the Master Jesus, said: "Father, if it is possible, take this cup of bitterness from me, but not my will but thine be done."

In this case we see the real devotee, because he is devotionally delivered to his Father; the devotion of course is related to Religion.

Here the word Religion is associated with the word Regeneration, because Religion, or Religare (Latin), means to "re-unite again," or to generate again through the way of the Cosmic Christ, which is the Holy Denying, the activity of the Word, of Christ, within each one of us, within the world of the neighbour.

Loving our neighbour as we love our Self is the way in which we unite the soul, the consciousness, with our own particular Inner God, little by little. Then we are performing the Religion, the Religare, the Yug, the union, with our own particular Inner Being.

This Yug (union), this Religare (Religion), is related with Regeneration because we have to perform this with the help of the Holy Spirit.

Remember that always we work with the three brains. If through the heart, which is the outer of the Logos, of the Word, we are devotional, we are religious, in order to fulfil the will of God, in the sex is how we are performing it, we are fulfilling it, because the sexual energy is the energy that gives us the power to fulfil it - to do that regeneration.

Remember that it is written that the fire of the sexual energy, that is the Holy Ghost, rises in the spinal medulla, only according to the merits of the heart.

the monad in kabbalah So in the heart we have the Solar Fire of Christ in the atom Nous. This atom is under the direction of our Inner Father that is in Heaven (our own Particular Individual Monad) and it is precisely through the Atom Nous how our Monad controls the fire that ascends in the spinal medulla. And this is how the Logos, the Word of God (which is in the heart in the left ventricle) controls the ascension of the energy of the Holy Ghost that is called in Sanskrit Kundalini.

This is the work of regeneration. Regeneration means to generate again. This work is related with Genesis; because in the beginning we have to generate again.

Physically speaking we are already generated; our physical father and mother generated us through the sexual act, but now we have to regenerate ourselves, to create, or as the Bible states, to be born again, in order to achieve the Religare.

So the Religare is achieved through regeneration. In other words, the Religare is related with the heart, the religion is related with the heart. And the regeneration is something that we accomplish through the sex, but that regeneration cannot be accomplished if we are not accomplishing the Religare in the heart, if we are not performing the Holy Denying.

The Holy Denying enters as said in that commandment of the Lord Christ, "You shall love thy enemies" - the enemy is of course related with those neighbours that give us bad or unpleasant impressions, impressions of hatred, impressions of anger, impressions of envy, and all of those things that hurt the ego of self-esteem, pride, and vanity inside of each one of us.

So if we are dissented, resentful, against our neighbour, then it is obvious that we are not loving our neighbour but we are loving our egos of pride, self-esteem, self importance, self-sufficiency, etc. We hate the neighbours because we do not comprehend that the neighbour has ego as we have.

We have to love our enemies, we have to tolerate, as Master Samael says, the bad or unpleasant impressions, or the evil impressions, or the impressions that hurt us.

We have to love that, in order to tolerate the neighbour, in order to love, in order to apply the Holy Denying, in order not to be resentful.

Because resentment is equal to hatred, and remember that hatred is the opposite of love, and remember that Christ is love. Whosoever hates sins against the Son, who is love.

But the Son also is Chokmah that is the Incarnated Word within the human soul. The incarnated Word was in the body of Jesus, and was in the body of many Masters. That incarnated Word is precisely what we have to understand because the Word acts through the heart, because in the heart we have the atom Nous that is the Superior Mind, or the Superior Word that is coming from God.

The Son of Man is the Word of God; it is not that word that we utter that comes from the ego. It is that Word uttered through the mouth of our Inner God.

tiphereth and chesed on the tree of life

That Word works through the activities of the Atom Nous within the heart when we are of course in touch with the neighbour with humanity, with friends, relatives etc.

It is also related with the Second Commandment written through Moses which states:

You shall not take the name of Jehovah Elohim your God (יהוה Iod Hei Vav Hei) in vain: for Jehovah Elohim will not hold him guiltless who takes his name in vain.

Here we have to comprehend and to understand that יהוה Iod Hei Vav Hei, Jehovah, or Jotchavah, Iod Heve, is precisely related with the Divine Androgyny, with the Divine Spirit of every human inside.

And when we said that we should not take the name of יהוה Iod Hei Vav Hei in vain, we have to study this Holy Name or Tetragrammaton in relation with the Four Worlds of Kabbalah. Remember that the Tree of Life is related with four worlds: Atziluth, Briah, Yetzirah, and Assiah.

  • tetragrammaton and the four worlds of kabbalahThe world of Atziluth is related with י IOD, and י IOD has the value of 10.

  • The second world, the world of Briah is related with יה Iod Hei, and then we have 10 + 5 = 15, meaning that the world of Briah has the value of 15 in accordance with the Holy Name.

  • Descending below we have the world of Yetzirah, the third world, and Yetzirah is related with יהו Iod Hei Vav, the three letters. Yetzirah is the world of magic, the world of priesthood, related with the third triangle. Iod Hei Vav in Hebrew means IAO. Remember that IAO is the magic word in priesthood. But if we take the numerological value of Iod Hei Vav we have 10 + 5 + 6 = 21. Meaning that the numerological value of Yetzirah, the third world, is 21.

  • And finally we reach the physical world, the world of Assiah, where we find everything concrete, everything done, the material world. And we have יהוה Iod Hei Vav Hei – complete. The numerological value of Assiah is 10 + 5 + 6 + 10 = 26.

Here we have the Four Worlds – the first is 10, the second is 15, the third is 21, the fourth is 26.

This is how we apply the Kabbalah to the Holy Name in relation to the Four Worlds.

And if we make the addition of all these numbers of the Four Worlds, we have 72. That is why it is written that the name of God, or יהוה Iod Hei Vav Hei, can be uttered in 72 ways.

יהוה Iod Hei Vav Hei

The Word of God uttered in 72 ways means that this whole universe in which we are, which is symbolised in the Hieroglyphic Tree of Life, or in the Four Worlds of Kabbalah, is related with the Word of God, because God created the universe with the Word; Whether it is this universe in this third dimension, or in the fourth dimension, or fifth, or sixth, or seventh dimension of the universe. That is why there are 72 ways of uttering the name of God.

In the beginning was the Word (יהוה Iod Hei Vau Hei), and the Word (יהוה Iod Hei Vau Hei) was with God, and the Word (יהוה Iod Hei Vau Hei) was God. The same was in the beginning with (יהוה Iod Hei Vau Hei) God. All things were made by him (יהוה Iod Hei Vau Hei); and without him (יהוה Iod Hei Vau Hei) was not any thing made that was made. - John 1:1, 2

But why 72? It is because in Kabbalah everything is numbers. 7 + 2 = 9.

Meaning that the Word is related with sex, with the Ninth Sphere, which is Yesod in the Tree of Life.

The Holy Name of God is uttered with sexual transmuted energy in order to create the Man into his own image inside of us.

This is why we have to pronounce (IAO) the Sacred Name of God while in Scientific Chastity in order to create with the sexual energy (Arcanum A.Z.F.). God creates with the power of the throat, the Word: “And God said let there be light and the light was.”

For instance, when you see lightning, the first thing that you see is the lightning, and then you hear the thunder, because God said it. The thunder is the sound, it is the word.

God said let there be light, and the light, the Kundalini is, and then the sound comes, because he said it. The light is of course the living entity of Christ, the sound is the Word, which is itself Christ.

When God said let there be Light, he said ‘Let there be my Son,’ because the Son of God is the Word.

That is why it is written in the book of John, ‘In the beginning was the Word, the Word was with God, and the Word was God, the same was in the beginning with God,’ meaning that everything that we start, in the beginning with God, the Word, with God, we have to start with the Word, in order to know what the Word is. ‘All things were made by Him,’ by the Word, because God said it. ‘And without Him’, without the Word, ‘was not anything made that was made. In the Word was life, and life was the light of men, and the light shineth in the darkness, and the darkness comprehended it not.’

Of course the light is precisely the Word of God that thunders and we have to understand that this Word which we are explaining here is the Cosmic Christ. The Word, the Cosmic Christ says ‘I am the Light, I am the Truth, I am the Way.’

We have to comprehend this deeply in order to follow the Commandment that states "You shall not take the name of the Lord thy God in vain." You shall not take the name יהוה Iod Hei Vau Hei in vain, "for Jehovah Elohim will not hold him guiltless who takes his name in vain.”

But this יהוה Iod Hei Vau Hei is not just related with the first world of Atziluth, it is related with all the worlds (as we previously explained here in the 72 ways of uttering the name). In the internal worlds we find neighbours, or in other words, Masters, Beings that are the living incarnations of יהוה Iod Hei Vau Hei, Jehovah inside, because each one of us has his own particular Jehovah.

Moreover, we have to comprehend that when we read the Bible, or any sacred book, of any religion, this sacred book of any religion is always related with the second Sephirah, Chokmah, wisdom, because it is the Word, it is the Logos. The Word that is written, words that are written in paper, or in any material, but those words are written by Masters, by Beings who are the incarnation of the Word.

Samael Aun Weor (who is an Incarnation of the Word) wrote many books, so it is the Cosmic Christ the one who delivered His message through Samael Aun Weor in all of his books.

Samael Aun Weor states in his books, "Whosoever knows, the Word gives power to, no-one has uttered it, no-one will utter it, except the one whom has the word incarnated."

The Word is Christ.

The book of James 23, 24 states:

For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a mirror: For he beholds himself, and goes his way, and straightway forgets what manner of man he was.

Let us apply these verses of James to the commandments of the Cosmic Christ written through Moses and explained by the Cosmic Christ through Jesus in the Gospels.

Of course that is the written word where we find the Gospels, the written word that we find in the Old Testament that is of course the written word of God. So the name of God, or God’s Word incarnated in Moses, in Jesus, wrote those commandments for us in order to understand, to comprehend.

Then when we have comprehended them, we have to follow them.

Let us be cognizant that all the wisdom of the Bible, the Koran, the Bhagavad Gita, all the sacred books, is related with the Inner Being, with Iod Heva, of every Master related with that Religion. GOD IS GODS (Elohim) and we have to understand that whosoever achieves the Self-Realization of the Being is capable of giving the wisdom, or the Word of God, because he is one with Chokmah, with the Cosmic Christ.

So, when we read the Word, when we comprehend the Word, or when we listen to the Word, we have to apply the two meanings of the Second Commandment: "Thou shall not take the name (the written, uttered or explained Word) of God in vain." Because if we take the Word in vain, as James states: we hear the Word, you comprehend the wisdom, you understand the knowledge, but you just turn your back and walk away.

That is why it is written, ‘For Jehovah Elohim will not hold him guiltless, that taketh his name (his Word) in vain.’ (Or that takes his knowledge in vain).

The Holy Word, written or uttered, is not just as the people normally think, that it is just a question of not pronouncing, speaking, יהוה Iod Hei Vau Hei in vain.

Unmistakably we comprehend and we know that there are many sacred names, or sacred mantras, or as we say, many Tetragrammatons, or four-lettered names.

יהוה Iod Hei Vau Hei is the Tetragrammaton we find in the Old Testament written by Moses and explained by everything in Kabbalah, but also we have another mantra, or another sacred name, which is INRI, a four-lettered name that we must not pronounce in vain; because it is a magical mantra that allows us to put into activity the fire, which is God; Because God is fire, the Holy Ghost, the fire that is in activity in the chakras with the mantra INRI, when we know how. There are other Tetragrammatons, in Hebrew, such as אגלא AGLA, which is a mantra as well.

אגלא AGLA means: Attar Gibor Leolam Adonai - "You are almighty forever, O Lord."

AGLA is a mantra that allows us to open the atmosphere, in order for us to receive the almighty strength of God.

There is another mantra that the Master Samael says that we have not to pronounce in vain, which is TUM – but this has only three letters like the mantra IAO.

We should know when to pronounce all the mantras that we know and when to apply them in order to take advantage of them, because those mantras are related with divine forces.

When we pronounce these mantras, we attract the divine energies of God into our physical bodies.

That is why we have to understand and to comprehend the written word, the name of God.

There are also sacred words or sacred mantras when the initiate receives certain initiations. They receive their own individual, particular mantra, which in this case is a holy word or holy name related with his Inner Being.

This inner name related with our Inner Being should not be uttered in vain as well; only God is the one that can command the initiate or the human soul to pronounce his Holy Name in this physical world.

But remember that it is written that in order to pronounce the name, you have to incarnate the Word, meaning you have to incarnate your own particular individual God. That is why it is written, "Whosoever knows, the Word gives power to, no-one has uttered it, no-one will utter it, except the one whom has the Word incarnated." The one that has incarnated it is a Master of the Day.

One can, in a state of ecstasy, discover one’s Holy Name, the inner name of one’s Inner God, but that name should only be pronounced if one incarnates it, or in other words, if God gives you permission to do so.

It is better to keep the name of our Inner God in silence, because with the ego alive one can utter his name in vain and the Lord will not hold him guiltless who take his name in vain.

All of this is related with many names and words, for as we have said, there are 72 ways to utter the name of God, but the 72 ways are related with the Ninth Sphere, because in the beginning God created with the power of the throat.

The throat, the Word, is always related with the heart.

The Verb - first you think about it, and then you utter it.

What we have to do, is when we are uttering the word, or any kind of speech, we have to put the heart in it, but the superior emotion, related with the atom Nous, because the atom Nous is that atom that is one with the Father. We have to be devotional – a real devotee is one that speaks with the heart of God.

Unfortunately, as Master Samael Aun Weor states, we have a battle in relation to the three brains, "sex against the brain, brain against the sex, and what is the worst, and the most painful, is heart against heart."

Here precisely lies the inner battle in which we have to fight against the evil will. The good will in our heart is the will of the Son, who fulfils the will of God, devotion, is performing the Religion, the Religare; the union.

But unfortunately in the heart we also have desire, or evil will, that evilness that wants to be fulfilled inside of us - and everything that we want to fulfil we utter.

That is why when we are working in the Second Commandment related with the Word of God, not to utter the word in vain, we can say that we should not take or utter the word of our mouth in vain - we should always speak with our heart related with our Inner Being. This is especially when we are in contact with our neighbour.

Remember that it is through speech that we communicate with the neighbour.

Through the speech is how we make visible our own particular heart.

In order to understand this, we can read Matthew 15:1-20:

Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,

Why do thy disciples transgress the tradition of the elders? For they wash not their hands when they eat bread.

But he answered and said unto them, why do ye also transgress the commandment of God by your tradition?

For God commanded, saying, Honour thy father and mother: and, He that curses father or mother, let him die the death.

But ye say, whosoever shall say to his father or his mother, it is a gift, by whatsoever thou might be profited by me

And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

Ye hypocrites, well did Isaiah prophesy of you, saying,

This people draws nigh unto me with their mouth, and honoured me with their lips; but their heart is far from me.

But in vain they do worship me, teaching for doctrines the commandments of men.

And he called the multitude, and said unto them, Hear, and understand:

Not that which goes into the mouth defiles a man; but that which cometh out of the mouth, this defiles a man.

Then came his disciples, and said unto him, Knows thou that the Pharisees were offended, after they heard this saying?

But he answered and said:, every plant, which my heavenly Father hath not planted, shall be rooted up.

Let them alone: they are blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

Then answered Peter and said unto him, Declare unto us this parable.

And Jesus said, Are ye also yet without understanding?

Do not ye yet understand that whatsoever entered in at the mouth goes into the belly, and is cast out into the draught?

But those things which proceed out of the mouth come forth from the heart; and they defile the man.

For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, and blasphemies:

These are the things which defile a man: but to eat with unwashed hands defiles not a man.

So of course this is related with what we are explaining here, that from the heart is where these things come. We have to understand that it is in the heart where we have the emotional center (the inferior emotional center) related with the ego that wants to fulfil desires. Of course we have desires in all the brains, but in this case it is directly related with the heart.

When someone says something mean to us, we say "Are you speaking to me?" and we always point to our heart – you never point to your head. Because it is precisely in the heart where we have the Superior Emotional Center related with the Atom Nous. And it is precisely in the heart where we have the Inferior Emotional Center related with the ego that wants to satisfy desires.

Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: and comprehend that the tree is known by his fruit.

O generation of vipers, how can you being evil speak good things? For out of the abundance of the heart the mouth speaks.

A good man out of the good treasure of the heart brings forth good things: and an evil man out of the evil treasure brings forth evil things.

But I say unto you, that every idle word that men shall speak, they shall give account thereof in the Day of Judgment.

For by thy words thou shalt be justified, and by thy words thou shalt be condemned. - Matthew 12: 33-37

It is precisely in the heart where you feel the word that hurts you and it is precisely from the heart where the word comes that will hurt, or that will bless.

That is why, James, in the Bible states:

Bitter water and sweet water do not come from the same fountain, so how is it possible that from the mouth of man comes (the Word) blessings and prayers to the Lord and the same time condemnations or swearing to the neighbours.

So this is how we have to comprehend the Second Commandment. Because, if we bless our Inner God with prayers and we worship Him our (Religare) Religion, with mantras, with holy invocations that we know, if we bless our Inner God, and we receive that blessing when we pronounce in every religion these types of prayers, why do we use the same mouth in order to hurt the neighbour?

So that is why it is written we have to love our neighbour as we love our God.

In the same way we pray to our God, in the same way we have to use our mouth, likewise we have to do good to our neighbour, with our speech, with the Word, of God, especially when we are working in the sexual transmutation because the Word has a lot of strength, a lot of power when we transmute the sexual libido. Therefore, we must know how to use it, we must not "utter the Word of God in vain" - because God is already working inside of us, as fire, and giving powers to the throat, to our word.

This is why we should not utter the Word in vain; we should love the neighbour as we love our own particular Inner God.

This is precisely the Great Work that we have to perform.

In synthesis, the Second Commandment, "To love our neighbour as we love ourselves, or as we love our God," is similar and equal to, "Thou shalt not take the name of the Lord thy God in vain, or the Word of God in vain," because it is in relation to the heart. This is how the Lord works.

It is written that when Jesus was baptised the voice of God “the Word was uttered:

And Jesus, when he was baptized (the Fire of the Holy Spirit) went up straightway (throughout his spinal column) out of the (sexual) waters (of Yesod): and, lo, the heavens were opened unto him (in his pineal gland)(Holy) Spirit of God descending like a dove, and lighting upon him (upon his Crown Chakra Sahasrara):

And lo a voice (the Word) from heaven, saying, This (Word that I am pronouncing) is my beloved Son (the Logos), in whom I am well pleased.”

‘This is my beloved son,’ - that beloved son is the Word, the Verb, the Logos.

Thus, this is how the Son, the Word, Chokmah, the Solar Logos, the Cosmic Christ incarnated within Jesus.

So, the Word of God is the beloved son of God that comes to be when God pronounces the Word; that is why it is written, "And God said, the Heavens were opened," "God said, "This is my beloved son." When he said that He is creating, he is uttering the Word, the Verb, the Word becomes the Son of God, that incarnates in the man or woman that is prepared.

So this is what we have to understand, that which we have to fulfil - the Work of the Word, of this Second Commandment, in the three brains.

The three brains in synthesis are related with the three disciples, or Apostles:

  • Peter is related with the first brain, and is located in the pineal gland;
  • Judas is located in the sexual glands; and,
  • John is located in the heart.

Peter is precisely that disciple that asks Jesus about John:

Then Peter, turning about, sees the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betray thee?

Peter seeing him saith to Jesus, Lord, and what shall this man do? - John 21:20, 21

John is AEIOUN. The letter ‘N’ synthesises the three primary forces, Father, Son and Holy Spirit, which are in union in the Holy Trinity, the are the Three Logos. So, the Word John with the five vowels (that represent the Pentagram) AEIOUN is precisely a word which indicates an entity in which the Word, the Holy Trinity, is incarnated.

The Logos, the three Logos, Father, Son and Holy Spirit are in that entity, called AEIOUM, which means John.

The word John encloses the five vowels and the Holy Trinity within. And this John is that disciple related with the atom Nous in the heart.

That is why John rested his head on the chest of Jesus. And John is the one that loved Jesus the most, because John represented the Word, the Verb; the Word that we have to work with.

That is why wherever you read about John in the Bible he is always related with the Word, with the incarnation, or the process, the path, in which we work with the Word, with the power of the Son of God which is the Verb.

For instance, in the Book of Revelations of John the Divine, he explains the Word of the Christ. This is not related with the physical Word, but the word of God that is pronounced within the Internal Worlds. This is why John the Divine said:

“I was in the Spirit (Chesed, Atman) on the Lord's Day (Dominus Day, Sunday), and heard behind me a great voice (the Word), as of a trumpet,

“Saying, I am Alpha and Omega, the first and the last (Word): and, What thou seest, write in a book, and send it unto the seven churches which are in Asia (ASSIAH, the physical world). - Revelation 1:10,11

"I was in the day of the Lord," this means Sunday, the Solar Christ, in ecstasy, united with the Solar Light, ‘in the Spirit.’ He was not in the physical body, the astral body, the mental body, the causal body, the Buddhic body - he was in the Spirit body. “And I heard the voice of God as a trumpet." - he hears the Word, the Verb, and receives all the knowledge.

There is another is John; this is John the Baptiser, who is also the one that hears the Word, the Verb of God, when the heavens are opened, when God says: "This is my beloved Son," in the baptism in the Jordan. And John is the one who wrote: "In the beginning was the Word, and the Word was with God, and the Word was God."

So, John is always related with GAIO.

Master Samael says in the Perfect Matrimony, GIAO is the rooster, in other words, the one who always announces the day, before the dawn. The Word is coming, the sun is coming, the Word of God is illuminating the world. That is why we have to exert ourselves to become perfect; this is what the rooster says.

Christ is the Word, ‘He is the Word’ that we have to follow.

But Jesus said: “If I will that he tarries till I come, what is that to thee? Follow thou me.” (John 21: Vs 22)

So, Peter is the first one to follow the Christ. Peter is related to Will-Power, the way in which we work with the Triangle of Priesthood or Magic. Remember that Peter is “Cephas” (the Stone) that is related with sexual magic, with the sexual transmutation. Also we find the three letters of Peter - ‘PTR’ - on the holy altar (the Cubic Stone); these are related with the Holy Rituals of Hod that are officiating in the stone, when we utter the sacred words or mantras with Peter (willpower) to invoke the Solar Logos, the Cosmic Word.

So when the sexual act is performed the Word is uttered, IAO, or any other mantra.

When Holy Rituals are performed there are words uttered, mantras, in order to bring the Holy Word, the Logos, into the Eucharist.

And when performing Hermetic magic there is also pronouncing of mantras in order to perform the different healings or whatever type of Hermetic magic that is wanted to perform in the mind.

Here we have the three types of magic that are performed with Peter and with the Word.

Peter is of course in the Pineal Gland as willpower. Peter is related with these three magical works that we have to perform with the Word.

Peter in the pineal gland as Will-Power gives us consciousness, attention, to perform that which we must perform with the Word.

So, John, the Word of God, comes to us after we work with Peter, because the power of the verb, the word that we utter is related with the three brains whose foundation is Yesod, sex.

But in the sex we have Judas Iscariot, related with desire. We have to annihilate Judas and their filthy words of lust, desire, hatred, resentment, etc…

That is why the way of Judas is the way of death. Judas is the only one of the Apostles who kills himself. Judas dies before Jesus. We have to imitate Judas; we have to kill ourselves psychologically. We have to hang ourselves from the tree of Good and Evil, this is what he did.

Gnostic Kabbalah is related with only two trees: the Tree of Life and the Tree of Knowledge. Judas hung himself in the Tree of Knowledge, because this tree is sex. The Tree of Knowledge is the sexual energy, and Judas is in the sexual center, Judas is that lust that we have to annihilate.

Judas and his idle words have to die, we have to recognise that we are demons, we have to recognise that we are lustful, and we have to recognise that out of the heart of Judas proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, and blasphemies.  These are the things which defile the soul of humans; as we comprehend that, in the 49 levels of the mind, we annihilate ourselves, we kill ourselves, because we are that, and then Judas and his idle words are dead.

So when Judas is dead then we can walk the path of the heart, the path of John with perfection, because remember that the fire, the Lord, our own particular God emerges inside of us in the same measure that we are dying in ourselves.

Image That is why the Second Commandment is related with the Word, with not uttering the Word, the Sacred name of God, "in vain"; we have not to ignore the word, the work that we have to perform with the neighbour through the word. Let us annihilate, let us deny ourselves in order to walk ahead with John in the Holy Denying or the transformation of the unpleasant impressions who hurt our own Judas (desires).

The crystallization of Christ or the incarnation of the Word within each one of us is performed inside of us is in different steps. Of course the higher steps are when the initiate annihilates the ego of the 96 laws.

Then we walk in the Nine Aeons, the Nine Heavens, in the Nine Levels of John the Verb the Word. This is in relation with the Mountain of Ascension, and also related with Resurrection, in which the Word is becoming flesh inside of the initiate.

But here, in the beginning, when we start working with the three brains related with this Second Commandment, we have to understand the Prayer of the Lord, which is in intimate relation with these Commandments.

"Our Father who art in Heaven," first it is necessary to see spiritual things, to see God internally. First we have to love God above all things; this means that we have to meditate in order to see God internally. When we say, "Our Father who art in Heaven," it is a supplication that we are opening the eyes of the Spirit, in order to enter into the invisible world, because God is the Spirit. It is necessary to see spiritual things, not physical things. And for that we have to work very hard in meditation. Remember that John the Divine in Revelations says; "I was in the day of the Lord in ecstasy, in meditation, and I was in the Spirit." To be in the Spirit is to be beyond the mind, and to visualise God internally is to fulfil "Our Father who art in Heaven," because Heaven is related to the superior worlds of consciousness. And that is in the first petition, because the Lord’s Prayer has seven petitions.

1. Our Father who art in Heaven.

2. Hallowed be thy name.

3. Thy Kingdom come.

4. Thy will be done on earth as it is in Heaven.

5. Give us this day our daily bread.

6. Forgive us our trespasses as we forgive those that trespass against us.

7. And lead us not into temptation but deliver us from evil.

The first is related with the necessity of seeing spiritual things, seeing God internally, to awaken in other words.

Second, one must listen to the Verb or Divine Word, "Hallowed be thy name," in other words the Divine Verb, the magnificent name of God, the creative Word, this is hallowed be thy name, the power of the mantras that we have to pronounce.

Third we have to prepare our spiritual organism for intuition. Remember that we have to prepare our Spiritual organism, meaning that organism or Solar Bodies that we are creating in the second birth; we have to prepare it for intuition, we have to develop intuition, because through intuitive words is how we listen to the Word of God.

The Word of God is silence; the Voice of the Silence is the voice of God, meaning that when the mind of Judas is silent then we listen to the word of God; because there is silence in Heaven, meaning there is silence in the mind, not to think, to have a quiet mind. Then we hear the Divine Word of God through the Superlative Intuition which is situated in the Pineal Gland, and this is how we prepare our spiritual organism by means of intuition. This is Peter (willpower) in the Pineal Gland following the guidance of John (Intuition) in the heart.

And that is internal - intuition is a sense that we have to develop inside. It is not a physical sense; it is an internal spiritual sense. That is why the third supplication is, "Thy kingdom come," that is to say that with the pronunciation of the Word the mantra, the internal kingdom of our own particular God and the Holy Masters comes to us. The union with God consists in the union of all of these three supplications. The rest remains resolved after these three supplications are fulfilled.

Of course we have to understand and comprehend that the Lord’s Prayer is related with the First, Second, and all the Commandments, but especially with these two commandments that we are explaining.

When we say "You shall not take the Word or the Name of God in vain," this is related of course with prayer. We should not utter prayer mechanically. This is why Master Samael says that in order to pray the Lord’s Prayer properly we have to meditate in every word for at least one hour.

Because if we do not perform the first a supplication, "Our Father who art in Heaven," how are we going to say "Hallowed be thy name," if we don’t know God, personally, internally?

If we meditate and experience our Inner God, we will know His name, but if we do not experience our Inner God how are we to know His name?

Many students of Gnostic Kabbalah would like to know the Name of their Internal God. When we will know our God, our Inner God then will tell us his name. Our Inner God then will tells us that we should not utter this name in vain.

In order to hear this name, first we see him with the eyes of our consciousness, with the eyes of our Spirit.

Nonetheless, we have to be careful of not making a mental image of our Being, like mythomaniacs.

‘Mytho’ comes from ‘lies’, and ‘maniac’ comes from ‘manas’ which is mind. The way in which the manas, the mind, projects a lie, an image, or carves an image with the ego of mystical pride.

When we go beyond our mind, when we go into ecstasy and experience God, we know that it is beyond our mind and we know the name of our God and the Commandments of our God. And of course we understand that in order to perform or to self-realise our Inner God, our Inner Word, Inner Verb within us, we need to follow the rules, and we need to understand what is written in relation with that.

For instance, Matthew 12: 22-37:

Then was brought unto him one (intellectual animal) possessed with a devil (or ego), (spiritually) blind, and dumb: and he healed him, insomuch that the (spiritually) blind and dumb both spoke and saw (the Truth, God within).

And all the people were amazed, and said, Is not this the son of David?

But when the Pharisees heard it, they said, this fellow doth not cast out devils, but by Beelzebub the prince of the devils.

And Jesus knew their thoughts, and said unto them, every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:

And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?

And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges.

But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? And then he will spoil his house.

He that is not with me is against me; and he that gathered not with me scattered abroad.

Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.

And whosoever speaks a word against the Son of man, it shall be forgiven him: but whosoever speaks against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.

O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaks.

A good man out of the good treasure of the heart brings forth good things: and an evil man out of the evil treasure brings forth evil things.

But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.

For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

If you want to speak good things, of the things of God, we have to develop intuition within our heart, do that God inspire the words through the Atom Nous in the heart; this is to perform the work of the heart, the work of the Word, the work of John, the work with the word of God.

We develop intuition within out hearts with the Holy Denying. This is how we develop the wisdom of God through the love towards our neighbour and from that abundance of the heart, the mouth speaks.

Every single idle word that we speak we will be judged by. Here precisely is what we have to understand and comprehend the importance of the Word, the importance of not taking the word in vain.

If we understand, if we comprehend, we have to apply it.

The Second Commandment is also related with the three brains; remember that the word that we speak is the result of what we have in our hearts, and also what we think, and after we hear, or we speak, we act.

Action is always related with the motor brain, and the action that we want is chastity, the development, the creation of the sexual-motor-instinctive brain of the good things of the Spirit by working with the Holy Denying in the heart, by taking with love or pleasantly the negative impressions of our neighbour.

We have to apply the Holy Denying in the moment when we are receiving the negative impressions of our neighbour, to remember our Inner God, and to remember that the neighbour has God himself, and we have to love that, to love that enemy in that moment, by putting into our heart a superior emotion. But for that, first we have to deny ourselves.

What we can do is this: when we feel a negative emotion towards our neighbour or towards anything, and it hurts, immediately we can work with our willpower, and repeat these words:

While remembering our Inner God we say: ‘I am not this feeling, I am not this emotion.’ When we are doing this we must be remembering our Inner God, because our God is that Good Will who says. ‘I am not this emotion that I am feeling in my heart’ – this is how we must deny ourselves.

We deny that negative emotion and pray to our Inner God to put into the heart a superior emotion that will be the opposite of what we are feeling through our ego. This is heart against heart.

This is very difficult, because at the moment that we are feeling this strong emotion against our neighbour it is difficult to do the effort to say, ‘I am not this feeling of anger, this emotion of hatred, I am not this feeling of jealousy, I am not this feeling of resentment,’ and to put that which is the opposite in the heart in order to love the neighbour, in order to transform that, precisely in the moment.

You have to deny yourself in relation to the heart in order to fulfil the Second Commandment that is equal to the First, that "You shall love your neighbour with the three brains" so that we do not utter the name of God in vain.

In order to fulfil the Second Commandment we have to meditate and comprehend that negative emotion profoundly, so that through that Holy Denying to take over the word of God, which is wisdom (Chokmah).

Chokmah (חכמה wisdom) is the Word of God, because the name יהוה Iod Hei Vau Hei, appears in the Tree of Life for the first time, in the second Sephirah.

יהוה Iod Hei Vau Hei, which always appears in the Bible that you should not pronounce this name in vain, is always appearing in Kabbalah in the second Sephirah, Chokmah.

The Holy Name of God in Chokmah is יהוה Iod Hei Vau Hei or Jehovah. That is why the Second Commandment, which is related with Chokmah, the second Sephirah, in relation to the Holy Name, is "You shall not utter the Holy Name of יהוה Iod Hei Vau Hei in vain," and to Love your Neighbour as you love yourself, because the love of God manifest itself within the heart and God is Love.

The Son of the Ain Soph Aur is the Atom Nous within the heart; He is love and its Doctrine is the Holy Denying, because through the Holy Denying is how we perform the Religare (Religion) or the union of the soul with God. And in order to perform such union we need the amorous union, we need the regeneration so that the verb, the Word is made flesh within us.

“When, however, you have an enemy, then return him not good for evil: for that would humiliate him. But prove that he has done something good to you.”

Shame on us! What we offer to our friends, Christ even offers to his enemies.