This is a transcription of the audio lecture Samael the Fifth Angel 02 Sacrifice of Samael originally given live on Gnostic Radio, which you can download for free.
We are going to explain in which way the Logos Samael works in the macrocosmos as well as in the microcosmos.
To begin, let us understand what in Kabbalah, in esotericism, we call an Aeon, an archetype. We have always stated that an Aeon is “a Master of the Day.” In Kabbalah, day is יום Yom—this is a Hebrew word for day.
Every Sephirah is a Yom, a day. This is because an Aeon is a self-realized Monad, thus it is an entity, a divine entity, that channels the forces of the Ain Soph Aur—the Solar Absolute. That is why in the world of Briah (the world of creation) we find that the Archangel or the Aeon that is related with Geburah is the Logos Samael.
Samael is responsible for this present root-race, which is called the Aryan race or the race of the Gentiles as it is said in Kabbalah.
In the Book of Genesis, Moses explains in detail how the superior forces relate with the inferior forces. The book of Zohar (Sepher ha Zohar, ספר הזהר, "Book of Splendor" which is Kabbalah) explains the activities of Samael [סםאל] the Logos in the macrocosmos and in the microcosmos.
If we do not know about the positions of the Aeons of Briah in relation with the archetypes within Assiah, the Kabbalistic name for the human body, then we fall into confusion and misinterpretations.
Let us remember, that the name of God in the Sephirah Geburah in the world of Atziluth is Elohim Gibor, and in the world of Briah is Samael, the Logos, the Archangel that channels the world of Atziluth.
This is why in The Conjuration of the Seven of the wise Solomon, it is stated:
"By Samael Sabbaoth and in the name of Elohim Gibor get thee hence Andrameleck."
So this is something that everybody repeats in Kabbalah, but few understand. Why do we name Samael Sabbaoth and Elohim Gibor in order to reject Andrameleck? Andrameleck represents the forces of Klipoth related with Geburah, which in this day and age are very active.
So, let us then understand that one thing is the Logos—we call a Logos, a Monad that became an Aeon, a self-realized Monad from previous Cosmic Days and because of that it became a vehicle of the Ain Soph Aur.
We call an archetype, that element from that Monad within our spirit, psyche, physical body, and mind.
So when we read the Zohar or any Kabbalistic book, we have to know what we are reading in order not to make mistakes, i.e. qualifying an Aeon based on the behavior of the archetypes or attributes that we have within the physical body. For this it is necessary to understand how the Tree of Life relates to the physical body.
The first triangle of the Tree of Life—Kether, Chokmah, Binah—relates to the brain. It is stated that Binah is the head of the king—a visible head. But there is another head hidden within that head and it is stated that the invisible head is Chokmah, which means wisdom. Above that head there is another head, Kether, which is always symbolized by a crown.
When we say head, we take the word in the sense of something that is above everything else. Thus, when we say that this is the head of this Tree of Life, it is not necessarily a human head. Yet, in the physical body this is how it is situated.
In order to synthesize, Kether is the crown above us, the right part of the brain is Chokmah, and the left part of the brain is Binah. The Hebrew words Kether, Chokmah, Binah are translated as: crown, wisdom, and intelligence.
Beneath the head is the right arm, Chesed; then we have the left arm, Geburah; the heart which is Tiphereth, the right leg which is Netzach, the left leg which is Hod, Yesod is the sex and Malkuth, the feet. This is how you have to picture the ten Sephiroth in the human body. This is how, we will say, these main archetypes that we have to self-realize—in other words, that we have to develop—relate to the body.
Remember that it is written that the physical body, together with the vital body—which is the superior part of the physical body—is the terrestrial paradise or Garden of Eden; each one of us has our own particular Garden of Eden. It is written:
"Of every tree of the garden you may freely eat..."
If you visualize the Tree of Life and all the Sephiroth, every Sephirah is a tree, a fruit, that we can eat. This is how Genesis, chapter 2, verse 16, 17 states: “Of all the trees in the garden you can eat.” This is a statement given to Adam—Adam which is the man made into the image of God.
This image of God is represented in the Tree of Life. This Tree of Life, these Ten Sephiroth, relate to four worlds:
- The world of matter, which is this physical world, Assiah (Malkuth)
- The world of formation, which is called Yetzirah
- The world of creation, which is called Briah
- The world of the archetypes, which is called Atziluth
This is a representation of the whole universe, and we, the human being, must become the image of that. That is why we have in the physical body, in the mind, in all the internal bodies, these archetypes—in order for us to develop, to become an individual, which is made in the image of God or the image of that structure that we are explaining here.
So when somebody develops such an image, it is written:
"Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." – Genesis 2: 16, 17
In the garden is a tree that is an exception among the others. This is precisely the base of this present lecture—because in the physical body these archetypes, these Sephiroth, magnetically speaking, are related with the spinal medulla. That is why the spinal medulla, it is stated, is the Tree of Life which is in the midst of the garden (our physicality). But the Tree of Good and Evil is also in the midst of this garden which is our physicality. The Tree of Good and Evil is called Daath, the tree of knowledge, from which we shall not eat if we do not want to die, meaning, if we do not want to undergo the second death...
So in the Zohar, the Rabbi Shimon mentions “the faithful shepherd.” The faithful shepherd is Moses [Moshe], who in other lectures we explained represents the body of willpower, the causal body (Tiphereth). Moses is the Bodhisattva, in other words. Moses is Tiphereth, the shepherd that becomes the vehicle of the Lord. This is why we stated that every Master has his own particular Moses, his own particular body of willpower that becomes his vehicle; this is how we understand Moses in Kabbalah. Thus we must understand that Moses as an archetype is developed within any Master.
Nevertheless, Moses himself is also an Aeon—now here we have to comprehend the difference. Moses is an Aeon, a Master of the Day, who exists as a sacred individual; he is a prophet. Yet, his archetype exists within every single individual— this is how we have to understand this. One thing is the Master, the Prophet, the Aeon of the Day, Master Moses, and another thing is our own particular individual Moses that we have to develop, that we have to raise up the mountain.
This is why through messages in the internal planes, sometimes you can see Moses as an archetype that relates to your psyche. Likewise, you can receive the visit of Moses as an Aeon, or other Aeons that we mention in other lectures: i.e. Jesus is an Aeon, Buddha is an Aeon, etc.
So Rabbi Shimon often mentions the faithful shepherd - who is his own particular Moses - when talking about other archetypes:
Rabbi Shimon said to the faithful shepherd, you have given an explanation for the brain, the heart, and the wings of the lungs, but what about the two kidneys? What are they? The faithful shepherd [Shimon’s particular archetype] replied, we learned about the wings of the lungs: In the psalm 104, verse 4, it is written, ‘Who makes the wings his messengers?’ this being the secret of Chassidim (which is the plural of Chesed). - Zohar
Chesed relates to the right arm of the hieroglyphic Tree of Life; it is in the right arm of the physical body—this is how it is represented Kabbalistically. Chassidim means those that are related to Chesed, which means Mercy.
So, in the lungs we have the wings; so this is why it is stated that those that are merciful are the messengers of the lungs, the wings—and this is called the Holy Ones, the Chassidim. And that is why the wings of the Angels are always at the height of the lungs that receive א ‘Aleph,’ the air, the wind, which in us represents the Spirit, Chesed—our own particular individual Spirit.
"The kidneys are “the flames of fire his ministers” (Psalm 104:4), namely, judgments. The two wings of the lungs with the two kidneys stand for the four living creatures of the throne where the wings of the lungs are lion and eagle which are the Chassidim and the two kidneys are the ox and the man which are Geburah and the throne is the heart but it is in the middle which is the throne of judgment." - Zohar
You understand these former statements when visualizing the lungs in relation to the heart and the kidneys, as these also relate to the heart.
In other lectures we stated that Chesed is Abraham, and Geburah is Isaac, who relate to the lungs and also to the kidneys; in the middle we have the heart which is called Jacob and relates to the whole body, because the blood, the circulatory system, goes through the whole body and the heart is the center of it. That is why among the three patriarchs or Aeons, in other words, Masters of the Day—Abraham, Isaac, and Jacob—the main one is Jacob, who is called Israel, because indeed Israel is in the heart. This is how you have to understand how the developments of the true man come in relation with the myth, the Hebrew mythology, which is called the Book of Genesis.
Many times we have stated that the Book of Genesis is the book of the Gnostics because it is related to Daath. It was written by Moses. With this we are stating that Moses wrote it—whether it was the Aeon Moses or the Moses of any other Master; that relates to the same meaning.
Certainly, the body and the two arms stand for the three patriarchs and the head for Adam. The right arm is Abraham and the left arm is Isaac, while the body represents Jacob within the body.
The liver is on the right; the spleen is on the left of the body—these being the two children of both Abraham and Isaac, called Esau and Ishmael, about whom we talked many times in different lectures. The heart is Jacob between them.
The lungs and the kidneys represent Abraham and Isaac. The lung being water refers to Chesed, for the lung draws in all sorts of poisons, while the kidneys are fire which cooks the seed that descends from the brain. That seed is the letter Iod, the forces of the brain that eventually will become seed in our sexual organs.
This is how you have to visualize the Tree of Life in relation with the story of Abraham, Isaac, Jacob, Esau, Ishmael.
In relation with your body, Ishmael, who is the first son of Abraham, relates to the spleen. The spleen is that organ related with the left area of our body which transforms the Solar Light to red cells in the blood.
The liver is Esau which is the firstborn of Isaac. In the right side we have the liver, the organ that takes the impure and pure blood from the organism and distributes it. This is why it is written that Esau, the first son of Isaac, his kingdom was Edom which means the blood—because in Hebrew “dom” is the blood.
The power of Esau is the blood. Yet in that Edom (blood) we have also Jacob, which is the heart. But the difference between Jacob and Esau is that the liver takes impure and pure blood—it has no discrimination—it is mixed. But the heart makes a difference—it takes the impure blood, purifies it, and distributes it through the organism. This is the difference between Jacob and Esau—it is in the blood. So the fight between these two brothers is in the blood. The very field of that battle is in the sexual act—because the blood gives the sexual strength within the man or the woman.
Abraham is that Ruach Elohim that Genesis 1:2 talks about, the Spirit of God that brings into the body all of this inheritance from the head, from the brain, from that Adam which in Kabbalah is called Adam Kadmon and who represents the three primary forces: Father, Son and Holy Spirit. And based on that trinity in the head: Kether, Chokmah, Binah, (Father, Son, Holy Spirit), the Adam, the seed of Adam is placed in the pineal gland—which Descartes states, is the seat of the soul, the human soul.
There are two Aeons, there are two Masters of the Day that we want to mention in this lecture. The first one, I already mentioned, is Samael; he is quoted very often in the Zohar because he is responsible for this root race and you will see in which way he is also acting in the physical body. The other Angel is Rahabiel which the Bible mentions yet only without El—the bible says Rahab and mentions it related with a harlot that in Jericho helped the Israelites when Joshua was trying to conquer that city. Joshua sent his spies to Jericho, and Rahab, a prostitute, hides them. Rahab is an archetype in the physical body of an Aeon which is a Master of the Day, called Rahabiel—which sometimes in books is mentioned as a demon of the sea, a demon of the ocean.
Rahabiel is a Master of the Day, an Aeon that in the animal kingdom controls the forces related with procreation, with the waters—like Samael who in the animal kingdom also is an Archangel that relates to the forces of procreation. In Malkuth (the kingdom), we have the animal kingdom, and the animal kingdom is controlled by the Archangels. This is something that we have to understand—Archangels are related with the world of Briah, the world of creation.
These two Archangels in Malkuth control all the species of animals. They are in charge of their multiplication. They are in charge of that statement written in the Book of Genesis: “grow and multiply,” or “be fruitful”—this is a statement related with Archangels—especially Samael and Rahabiel - who are in charge of the animal kingdom.
When we are mentioning animals, here, we are mentioning not only the irrational animals, but also the intellectual animals. The Archangels are in charge of the races of intellectual animals. That is why it is stated that the Archangel who rules the race of Judaism is the Archangel Michael. If you investigate all the different races or sub-races on this planet Earth, every single sub-race of the Aryan race has an Archangel as the head of it, related with multiplication of that race. I am talking here about the intellectual animals. Because I repeat, when we talk about Archangels, we have to comprehend that they are in charge of groups, they have dominion over races or groups of populaces, whether irrational or intellectual animals. This is what we have to understand; this is what is called “the Demiurge,” which relates only to the mechanical laws of nature.
Archangels also relate to the superior forces called Chaim, the human beings, who take advantage of these Archangelic forces. The book of Zohar, the Torah (which is actually the Tarot) states:
"The Torah came out from the highest mystery, from the concealed head of the king, which is Binah. When it reached the left arm, which is Isaac, meaning Geburah, the holy one, blessed be he, saw in that arm bad blood, that was increasing from there, which is Esau, meaning Samael and the other side. He said, 'I need to refine and clarify this arm and if I do not take off that defective blood, it will injure everything. Indeed, it is necessary to refine every defect from here.'"
The Law came from Metatron. Metatron brought the 22 letters of the Hebrew alphabet, the 22 Arcana, from the highest mystery, which is Kether—from the concealed head, which is Chokmah—of the king, which is Binah. So in this we are stating that Metatron brought the law from the head, the three parts of the Holy Trinity: Kether, Chokmah, Binah.
When the Torah (the Tarot, the Law) from Binah reached the left arm, meaning Geburah (Isaac) in the Tree of Life, the Holy One, Blessed be He, saw in the arm impure blood that was increasing from there. That impure blood is Esau, meaning Samael in the other side.
As an archetype, Samael (related with Geburah) has his kingdom in the liver. The liver reflects the kingdom of Kether, the Father whose kingdom is in the brain and who through Samael sends his power into the liver. Each one of us has Esau in the liver, and this is why it is stated that Esau is a son of Samael. Here we are talking about the archetypes that we have in the body.
In other words, Samael, the Logos, works in the animal kingdom through the power of the liver in order to give the animal, sexual strength: the sexual impulse to multiply. Such a sexual impulse descends into the sexual organs where we have Rahab, which is a woman, the feminine creative force. In us, whether we are male or female, the sexual organ is feminine (receptive) and the brain is masculine (projective).
Rahab is related with the sexual waters of Yesod, the sexual organ. It is that feminine force related with the multiplication in animals; Rahab receives the strength from the liver in order to multiply the species; you can see this in any animal.
So, in nature, animals multiply, they are fruitful and fill nature thanks to Samael and Rahabiel. Nevertheless, if the soul of any intellectual animal wants to enter into the human kingdom, then he has to stop fornicating; he has to stop being a slave of the mechanicity of nature. This is why it was stated unto that Adam who was made unto the image of God - notwithstanding that such Adam was not an animal, such Adam was a human being made in the image of God. Understand, animals fornicate, yet such Adam was not a fornicator. Thus unto that Adam was stated:
"And Iod-Havah Elohim commanded Adam, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it (as a beast, as an animal): for in the day that thou eatest thereof (as a beast, as an animal) thou shalt surely die (as a human being and you will become an animal, a beast)." - Genesis 2: 16, 17
This is precisely the synthesis of that commandment - written in Genesis - given unto Adam (the Lemurian humanity). Nevertheless, presently in our case, in ourselves, in our physical body, Adam represents the brain.
So, when our archetypical inheritance, when the cosmic law descends from the higher places, the higher Sephiroth, into the physical body, into our brain, it does it through the pineal gland, and when it enters the brain, it continues its journey and goes into the left arm - which we are mentioning here in the Tree of Life - which in us is Geburah, then some impure blood that comes from the liver is found there. If you associate Geburah with the two cords Ida and Pingala, the two nervous systems in the physical body which are the grand sympathetic and the parasympathetic around the central nervous system (the brain and the medulla), you will then understand how the left arm Geburah relates to the lower right side, the liver, and how the right arm relates to the lower left of the body which is the spleen. These two nervous cords entwine and cross in the spinal column; thus, this is how the forces of these archetypes are distributed.
So, Iod-Havah Elohim which is Binah, the Holy Spirit, the Creator, said:
"I need to refine and clarify this arm and if I do not take off that defective blood it will injure everything indeed; it is necessary to refine every defect from here." - Zohar
What did Jahavah Elohim do? Zohar states:
"He called Samael..."
You see, he called Samael because Samael is related with Geburah in the world of Briah, the world of creation; Samael who in Geburah is the minister of Esau in the liver].
"Binah said to Samael: Do you want my Tarot, my Law, my Torah? And Samael asked: What is written in it? Binah said: You shall not kill [this is the fifth commandment of the law].
"Since Binah, Jahavah Elohim, blessed be he, skipped to show him the necessary place; he skipped to the commandment that he knew he would not be able to keep. Samael said: Heaven forbid this Torah is yours and yours it shall remain—I do not desire such a Torah.
"Samael again beseeched him saying: Binah, Master of the Universe, if you give me this Torah my entire government will cease, since my entire domination is based on killing and if I accept (the Tarot) the Torah, there will no longer be wars—my rule is over the planet Maadim (this is how Mars is called in Hebrew) that indicates spilling of blood—if so, all becomes void from the world." - Zohar
In this quotation from the Zohar, the Logos Samael is talking about his kingdom in Malkuth among the Chaioth, among the animals—because that impulse that pushes the lion, the tiger, or the leopard to kill in order to be fed is that force of Samael. The Archangel Samael is related with blood, as it is written in the Book of Revelation:
"And I saw heaven (of Geburah) opened, and behold a white horse; and he (Samael) that sat upon him was called Faithful and True, and in righteousness he doth judge and make war (Maadim-Mars). His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God." - Revelation 19:11-13
The Archangel Samael appears in order to fulfill the law of Chokmah (Christ). He appears with a vesture dipped in blood. That Logos with a vesture dipped in blood is Samael, who, in relation with nature, with the Demiurge, with the Wheel of Samsara, relates to animals and to Esau in intellectual animals. (And Esau was a cunning hunter, a man (a fire) of the field (of Yesod). – Genesis 25: 27)
Behold a cat: a cat sees a bird or a mouse, jumps on him, kills him, and eats him. The killing and the spilling of blood is an action which is very common in nature—cruelty you might call it, but this is how it is.
Thus Samael works under the left arm. Above Geburah you find Binah, which is the Holy Spirit. Binah is Jahavah Elohim—the Jahavah Elohim who in accordance to the Book of Genesis created the universe. He is Binah, the Holy Spirit. So, in other words the authority of Samael is commanded by Binah, the Holy Spirit. This is why Samael - as it is stated in the Zohar - is talking with Binah, the Holy Spirit, about the law, the Torah. But the law, the Torah, does not relate to animals; the sacred law is for human beings. Therefore, if Samael had said, “O.k., I accept your sacred law,” then we would say that this law, the Torah, would be among the bulls, among the lions, among the tigers and the monkeys, all of those intellectual Chaioth. Intellectual animals only belong to the kingdom of Samsara.
But Samael refuses it, as if saying: “No, why would I take this law of human beings into the livers of animals?” Thus the Zohar continues:
"Samael said to Binah, Jahavah Elohim: “Master of the universe, take for Yourself that Torah of Yours. I do not want (in the liver) any part or portion in it. However, if it suits You, here (in the heart) are the people, the children of Jacob (the Archetypes of Israel), for whom this Torah is suitable.”
"Binah thought that Samael said about the children of Jacob some derogatory accusation, which is the meaning of: "Jehovah came from Sinai, and rose from Seir unto them (Deuteronomy 33: 2)." When indeed "from Seir" light went out for Israel, meaning from Samael, the chief minister of Seir. Samael said to himself, certainly, if Jacob's children (archetypes) will accept the Torah, they will cease to exist in the world (of Chaioth) and will never be capable of ruling (the Chaioth). Binah, the Holy One, Blessed Be He, responded several times and said (to Samael) the following, 'You are the firstborn (first begotten), because Esau was the firstborn and the Torah befits you.' Samael said to him, my birthright (from the liver) belongs to Israel (in the heart), since it was sold to him (through the blood stream) and I gave my consent. Binah, the Holy One, Blessed Be He, then said, 'since you (in the liver) don't wish to have any part in the Torah, remove yourself (remove the Chaioth blood) from it (by means of the heart – Jacob and become purified blood) altogether.' he said, fine." - Zohar
In Hebrew, Seir is Sair, meaning goat or ram, which relates with the forces of Samael in the sex.
So when Samael said to Binah, “Certainly if Jacob’s children will accept this Torah, they will cease to exist in the world and will never be capable of ruling,” he meant the children of Jacob, who are the archetypes that descend from above into our heart.
But then, Jahavah Elohim said to Samael, “You are the firstborn,” because Esau was the firstborn from Isaac-Geburah. Isaac represents the Sephirah Geburah—and when Jahavah Elohim says to Samael “you are the firstborn”—he is referring to the outcome of the multiplication in the animal kingdom, which is Esau. Thus, Esau is just that part of us which is animal—because it is written that Esau was a hunter - this is how it is written in the Bible – in other words, Esau was a killer of animals.
This is why it is stated:
"He was a mighty hunter before Jahavah: wherefore it is said, Even as Nimrod the mighty hunter before Jahavah." - Genesis 10: 9
The hunting of Esau or Nimrod is an attitude of the blood in the animal kingdom that we inherit through the liver when we enter into the intellectual animal kingdom.
So, this cunning hunter, Esau in the liver, is a firstborn of Samael - who in the blood is the one from where the Torah, the Law descends - because Geburah is the Law, Justice that descends from Binah. This is why Samael said to Binah:
"My birthright (from the liver) belongs to Israel (in the heart), since (through the blood stream) it was sold to him and I gave (my covenant, this Torah with) my consent (to Jacob, the heart). Binah, the Holy One, Blessed Be He, then said, 'since you (in the liver) don't wish to have any part in the Torah (in the Law for humans), remove yourself (remove the Chaioth blood) from it (by means of the heart – Jacob and become purified blood) altogether.' he said, fine."
This is the first sacrifice made by Samael. Samael releases from the Law of God all of the mechanicity of killing and spilling of blood; since killing is an animal mechanical law—because when a lion is going to kill a deer, the lion is not before a judge waiting for his consent, i.e. the lion: “o.k.—do you allow me to kill this deer?” and the judge says, “o.k. go…” No, the lion feels hunger and by instinct he goes after the deer, kills it, and eats it. So, there is no a law there in the animal kingdom that the animals follow consciously; there, all laws are instinctual.
This is why Binah said “remove yourself from this law” in order not to give unto the human beings the ability of killing just for fun like any animal does it; this is why the fifth commandment (which is Geburah) given unto the human beings says, “You shall not kill.”
But as you know, in this world the intellectual animals kill for fun, since they do not follow their heart (which is Jacob) but their liver (which is Esau), who as Nimrod in the mind kills in accordance to beliefs, whether they are political or religious beliefs, etc.
"Jahavah Elohim said to Samael: “Since it is so, give me advice. (Jehovah Elohim asked Samael for advice) on what I should do, so that the children of Jacob would accept it, as you say.”
"Samael said to Jehovah Elohim: “Master of the universe, there is a need to bribe them. Take light from the light of the legions in heaven and impart it to them. By this, they will accept her (the Torah) and here is some OF MY LIGHT, which I will give first. Thus, Samael removed from himself the light that enveloped him and gave it to the Holy One, Blessed Be He, to present it to Israel." - Zohar
Samael took part of his light and gave it to Jahavah Elohim in order to place the light of God, His covenant in Jacob which is Israel. “Here is some OF MY LIGHT, which I will give first” Samael says. Thus, “He removed from himself the light that enveloped him and gave it to the Holy One to present it to Israel (Jacob).”
This is what is meant by: ‘the light rose up from Seir to them.’ “Them” is Israel, and Seir is Samael.
So ‘the giving of the light’ is another sacrifice made by the Logos Samael in order for this humanity or these human beings to understand how to utilize the force of strength, the force or power, which is Geburah.
In Geburah in the animal kingdom, the lions are strong and overpower other animals in order to kill them. Yet, in the human level, when we receive the strength of Geburah we must take it to the heart; this is how Jacob receives that light of Samael and transforms it into right judgment: that is, how to properly use the law of Geburah in accordance to God.
In other words, the heart, which is Tiphereth (the human soul) does not act mechanically. This is why we always repeat: Esau are those people who act mechanically—if somebody insults them, then they insult immediately and fight—that is the mechanicity of Esau, which is animal behavior. A true human being takes the insult and understands it, as the Master Jesus said:
"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth (the revenge animal law of Esau): But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. – Matthew 5: 38, 39
"So there is no (human) judgment (Geburah) that has no mercy (Chesed) in it, since they are included in one another. About this, it is written: "Your cheeks would be comely with rows of jewels, your neck with strings of beads" (Song of Solomon 1: 10)." - Zohar
Thus, right and left cheeks are related to mercy and strength. Solomon’s invocation says:
"Mercy and Justice (Chesed and Geburah), be ye the equilibrium and splendor of my life (Tiphereth)!"
Thus, we must analyze any situation and act as a humans, not as animals. Mercy and justice are precisely the foundation of Jesus’ statement.
So, behold the sacrifice of Samael: giving part of his light in order for the heart to know, to learn how to handle the strength of Mars, because we need it, we need justice, we need the strength.
If, for instance, we are walking in the streets, and we see that somebody is attacking a woman and abusing a woman—you need the strength of Samael to bring justice in that moment, because if you do not have that, how are you going to say to this assailant, “stop,” or “don’t do that,” or fight against him, because a weak human being is being attacked.
The force of Geburah (which sometimes is called Ra, evil) is necessary, yet we have to know how to use it, because in the heart lies the power of knowing how to use good and evil, Gedulah and Geburah: justice in the merciful way. If we have justice only in the wrong way, only in the Geburah way, then we are acting as animals. So to use the virtues in the right way, the power of Geburah in the merciful way, is precisely the light or doctrine of Samael given unto Israel.
"As soon as Binah removed that one (that archetype or the animal attributes of that archetype of the animal kingdom, that belong to) SAMAEL, and cleaned out the bad blood from the left arm, that is Isaac, which is Geburah." - Zohar
“He cleaned the bad blood from the left arm—that is Isaac which is Geburah” is something that we have to understand psychologically, and perform alchemically.
"Binah turned to the right arm, which is Abraham, who is Chesed. Binah noticed in it also defective blood that is Ishmael. Binah said, 'this arm too needs to have the bad blood cleaned out of it.' the Holy One, Blessed Be He, called to Rahab, (Rahabiel) the minister up high of Ishmael. Binah said to Rahabiel, 'do you want my Torah? (Do you want my Tarot?)”
"As you see, now Binah is offering his human law to the other Archangel.
"Rahab (Rahabiel) said to him, what is written in it? Binah skipped everything else and said to him, "you shall not fornicate."
"As you see, this is the sixth commandment—which many scholars confuse with “you shall not commit adultery” which is the ninth. They do not understand that in the animal kingdom Rahabiel relates with fornication. Let us see how.
"Rahab said to Binah, woe for me. if that is the legacy the Holy One, Blessed Be He, wishes me to inherit, that would be an evil legacy for me, since it would remove my entire dominion which (in the animal kingdom) is based on fornication. Since (in the animal kingdom) I took (from Binah) the blessings of the water, the blessing reserved for the fish (sperm and ovum) of the sea (Yesod, sex), as it is written: "be fruitful and multiply" (Genesis 1:22) and it is also written: "and will make him fruitful, and will multiply him..." (Genesis 17:20). And it is further written: "and he will be a wild man" (Genesis. 16:12)." - Zohar
Every animal fornicates. Since Rahabiel took the blessings of the water, the blessings reserved for the fish, the Nun of the sea as it is written:
"And God blessed them saying, Be fruitful and multiply and fill the waters and the seas"
And as it is written:
"And as Ishmael I have heard you. Behold, I have blessed him and will make him fruitful and will multiply him exceedingly."
And it is further written in another verse in the Bible:
"And he, Ishmael will be a wild man, he will be a ‘PERE’ (wild ass in Hebrew),"
Which means he will be a wild, fornicator donkey.
"His hand (Iod, phallus) will be against his brother (Isaac) and everyman’s hand (Iod, phallus) against him and he shall dwell (in the spleen) over against all his brethren." – Genesis 16:12
Ishmael is the outcome of Rahabiel and of the animal kingdom.
Ishmael is related to the spleen, Esau to the liver; in them we have the forces related with the blood that take part in the metabolism, in the making of the seed—that is the seed that Abraham takes over. The firstborn of Abraham, the right arm, is Ishmael. Now let us read what is written:
"Rahabiel began to beseech his Master and said to Binah, Master of the universe, two children came out of Abraham. Here are the children of Isaac, give it to them, for she (the Torah) is suitable for them. (Give the covenant to the children of Isaac, who is the second child of Abraham, for the law is suitable for them).
"The Holy One, Blessed Be He, said to him, 'I cannot, since you are the firstborn (in other words, because Ishmael comes from ejaculation from orgasm) and the Torah (the human law) is suitable for you.' Rahabiel began to plead before Jahavah Elohim and said, Master of the universe, let the rights of the firstborn be for Isaac. That light which I inherited as a legacy thereby due to that rights of the firstborn, take and give to them (his children). And so, the Holy One, Blessed Be He, did." - Zohar
So in other words, from that blessing which Binah removed from Rahabiel, Jahavah Elohim took only a little, meaning just enough in order for us to take from the sexual potency the necessary elements in order to be born as Isaac and to multiply as humans, not as animals. Rahab, Rahabiel, in accordance with Hebrew mythology, is sometimes depicted as a demon of the ocean related with the Leviathan, the power of the waters.
From Leviathan, the power of the waters, from the animal force that we have in the sex, we need just a little bit; indeed, we do not need to be like the animals in order to fecundate or to multiply ourselves. We need only one sperm. Unfortunately, humanity lost the capacity to release only one sperm, yet, it can be recuperated.
This is why in the Bible Rahab is depicted as a prostitute. She represents our sexual organ which is now a prostitute, and that we have to transform through transmutation, through chastity.
So this is how you find written in the Zohar how these two Archangels, Samael and Rahabiel, talked to Jahavah Elohim.
If you visualize Geburah, the left arm, it relates to Ida, the left cord, which is related with procreation. Ida is connected to the pineal gland where we find the atom of the Holy Spirit which relates to the sexual organs.
Ida in the pineal gland is related with the Holy Spirit, with creation. It descends from there, through Samael, and finally reaches Yesod where we have Rahabiel. Thus, Samael and Rahabiel are interrelated. Samael is related with Scorpio, a sign related with water. Rahabiel, the demon of the sea as is Kabbalistically stated, is the Leviathan, the forces of the sex, which are related with multiplication.
This is how we understand what is written in the Book of Genesis when it says “be fruitful and multiply.” As you already know, animals do it, but they fornicate (reach the orgasm), and they do it through Nephesh in the kingdom of the Wheel of Samsara; this what we have to understand.
These Aeons or Masters of the Day, Angels of the world of Briah or the world of creation, Samael and Rahabiel sacrificed part of themselves and gave it to Israel, gave it to Jacob, that means, they gave it to the heart. Because in all this process, the heart is the one that takes the responsibility. The heart is that element that knows between good and evil, between impure blood and pure blood, and that is why Israel or Jacob is represented in the heart of every single individual on this planet.
It is also written that just as Jehovah Elohim did with Samael and Rahabiel, likewise with the rest of the Aeons, the other Archangels or the world of Briah, he took gifts from all of them on behalf of Israel; that is, Binah, the intelligence of the body, took all impurities from the body and gave them to the heart because the heart is the only organ in the organism, in our physicality, that knows how to transform impure into pure, thanks to the activity of the lungs (Aleph).
In the world of Yetzirah, the world of formation, the world of the Angels, there is a name given to Geburah: Seraphim. Seraphim means ‘fiery serpents,’—this is how it is translated; the Seraphim are related to Geburah.
In the world of formation, the fiery serpents, in the world of Geburah are related to the blood—and these Angels, Seraphim, are represented with six wings. One pair of wings is related to the lungs. One pair of wings is related to the kidneys. The other pair of wings is related to the arms. The arms are related with the two patriarchs, Abraham and Isaac—these are the two wings of any Angel. But also here in the kidneys we have the flaming wings of the Seraphim, because they are related to the flames, to the fire in the kidneys. With the arms they are covering their sex, because the whole power of the Seraphim lies in the sex. So the Seraphim cover with the front wings, the arms, the sex, while behind them are the lungs, related with the wind, and the fire, related with the kidneys.
So as you see, this is why it is stated:
"Notwithstanding I have a few things against thee, because thou suffers (in your heart) that woman Jezebel (Rahab), which calls herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
"And I gave her space to repent of her fornication; and she repented not.
"Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
"And I will kill her children (of fornication) with (the second) death; and all the churches shall know that I am he which searches the reins (kidneys) and hearts: and I will give unto every one of you according to your works." - Revelation 2: 20-23
The power of any Angel develops according to works of chastity. We know very well through Taoism that the kidneys relate to the power of sex. Clairvoyantly, you can see above the kidneys two chakras. When somebody is chaste, these two chakras are white. This means that that individual is behaving chastely in the physical world. So the kidneys give a judgment; the kidneys of Libra give the judgment of sexuality.
On the other hand, the chakra of the lungs, or in other words, the wings of the lungs, are related with air. This is how you understand that when the energy rises through the spinal column, through Shushumna, Ida and Pingala, and reaches the level of the lungs, or the level of the heart—which is the same—we receive the wings of the Angels—the igneous wings. These wings are related with the four elements.
The wings of any Angel of Heaven relate to chastity in different levels, and this is how we have to understand about the Seraphim. In relation with this, Adam that fell into sin, because you remember the Book of Genesis, it is stated that Adam, the brain, through Chavah, Eve, the sexual organs, ate of the forbidden fruit. This is how this humanity fell from the human level into the animal level because in the animal level everybody dies; you are born and die in the Wheel of Samsara; that is the meaning of “for in the day that thou eatest thereof thou shalt surely die.” (Genesis 2: 17)
We fell from the higher levels of immortality to the lower levels of mortality, into the animal generation. That is why it is ridiculous to hear people say that they belong to a special caste, special race, pure—when everybody in this physical world was born through the filth of the orgasm—whether you are Christian, Jewish, Muslim, Buddhist, Taoist—all of us were born through the orgasm as Chaioth, as beasts. So there is nobody here, as the Bible says, that is good. Good is only that which is created with the pure blood of transmutation. That is why it is written, “And God saw that it was good,”—this refers to all of these creations made inside of us by God, in another level.
So Adam fell because he ate of the forbidden fruit. That is why it is written in the Zohar that these humans already fallen into animal generation, through the orgasm, became killers as Cain or children of Samael, and adulterers, children of Rahabiel, Rahab the prostitute—because in the animal kingdom these actions (killing and fornication) relate to these two Archangels.
Nevertheless, in accordance to the Zohar, through the sacrifice made by Samael and Rahabiel in the world of Briah, the world of creation, the heart can give us access into the human level if we take advantage of these gifts that are given by these Archangels.
Archangels rule the animal kingdom; the Archangels rule all the groups of animals, intellectual or irrational animals—different races, different groups; this is how the Archangels work in the mechanicity of the Wheel of Samsara. But each one of them gave part of their inheritance to the heart, to Israel, to those attributes which are human, that are coming from above—in order for us to become, not Chaioth, but Chaim, meaning the living, the living beings. That is why it is written:
"The same day came to him the Sadducees, which say that there is no resurrection, and asked him, saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.
"Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh.
"And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven? for they all had her.
"Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power (the AUN) of God. For in the resurrection they neither marry, nor are given in marriage (as animals), but are as the angels of God in heaven.
"But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying: I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living." – Matthew 22: 23-32
In other words, visualize these three patriarchs, related with these archetypes that we have studied in relation with the blood, the lungs, the kidneys, which are above and below, and Jacob, the heart which is in the middle. God is the God of these three patriarchs, these three archetypes. Binah, Jahavah Elohim, God, is not the God of the dead (Chaioth,, intellectual animals), but of the living (Chaim, human beings).
"The God, the Demiurge of the dead (the Chaioth, the animals) is the forces of the Wheel of Samsara. Genesis states, “for in the day that thou eatest thereof (from the Tree of Good and Evil) thou shalt surely die.” - Genesis 2: 17
The souls that are submitted to the Wheel of Samsara are dead; they are being born and die, they are born 108 times and die; such a death is related to the second death—because if we are not born as Chaim, as living beings, eventually we fall into the second death which is Klipoth—the disintegration of the animality that we have.
Jahavah Elohim is not the God of these souls that are submitted to the mechanicity of the Wheel of Samsara. According to Jesus, Jahavah Elohim is the God of the living: Abraham, Isaac, Jacob—thus we have to alchemically work with them as we explained in other lectures. Master Jesus also said:
"Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.” –
"And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear." - Matthew 11:15
John the Baptist was the reincarnation of Elijah. Elijah is a Master of the Day, another Aeon; John the Baptist, the reincarnation of Elijah, came to the Earth to teach us the alchemical way so that we can know how to become a real human—that is the meaning of Elijah within John. Why? Because in Hebrew, you write Elijah as follows: Iod Hei Vav. Before these three letters you write El (Aleph Lamed). El means God. Iod Hei Vav is I-A-O, which represent Kether, Chokmah, Binah. Of course, in the human level: Iod Hei Vav are I-A-O the vehicles of Abraham, Isaac and Jacob: the Iod is Abraham-Chesed, the He is Isaac-Geburah, and the Vav which is in the middle, Tiphereth, is always Jacob. Thus, when we say Iod He Vav, in relation with the human being, we are saying, Abraham, Isaac, and Jacob—the El of El-I-A-O, means that such a man is made in the image of God, because El means God—El-I-A-O, Elijah.
In Hebrew, the word for prophet begins with Hei. Hanavi is how you say prophet—Hanavi begins with He. So when you say Elijah the prophet—you are saying Iod Hei Vav plus the Hei, or Hanavi. So in other words, in the sentence, EL-I-A-O, or Elijah the prophet, you are saying: the God Iod Hei Vav the Hei (the Hanavi), incarnated in the Earth. That is why this great prophet Elijah, which is an Aeon, represents a man in the image of God, who is very jealous of the law. And John the Baptist as well; John is: I-E-O-U-A-M-S, the seven vowels, representing the human being.
So it is written that it is necessary for Elijah to come before the coming of the Messiah. Of course, people who read the Bible literally misinterpret that statement; they always point to that prophesy as some physical person that will appear.
Two thousand years ago it was necessary for this Aeon, this prophet of the day to appear physically because the whole drama, or work that we have to do psychologically and alchemically, was necessary to be represented physically. So that is why Elijah came and incarnated and represented John the Baptist, and the Aeon Aberamentho also reincarnated and as Jesus represented the Messiah, which is Chokmah. Thus, every archetype was represented physically in order for everybody to understand the initiation.
Now, we have to understand and to study all these events in order to comprehend how this happens in each one of us.
Thus, if it is written that it is necessary for Elijah, EL-I-A-O, the prophet, to come first: this means that first we have to reach the level of human being, because God is not God of the dead but of the living, meaning, that you have to have Abraham, Isaac, Jacob, within you, EL-I-A-O within you, in order for you to receive the Messiah within you. The Messiah does not enter into the dead because the Messiah is Chokmah, Christ, the son. Chokmah the son, Jahavah from Chokmah as he is called in Kabbalah, is not the God of the dead; he is the God of the living. So we have to put into activity those archetypes in order for us to become vehicles of Chokmah.
Regrettably, people think that just by believing on what is written in the Bible, Chokmah will come and incarnate within them, that is, the Christ will incarnate—yet they are not even at the level of EL-I-A-O, of Elijah. Elijah, I repeat, is EL-I-A-O: Abraham, Isaac, and Jacob—a Hanavi, a prophet; that is a complete work in the level of human being which all of us have to reach.
This is why it is written in the Zohar that these three patriarchs represent three initiatic events in each one of us:
- first, the change of name related with Abraham
- second, the change of place, related with Isaac
- third, the change of action, related with Jacob
The first change is represented in Abraham— remember that Abram was his name in the beginning. Abram reminds us of Aleph at the beginning and Mem at the end of his name, as well as Adam. Abram, or Abraham, is the same Adam, coming from above, but in regeneration. In other words, the Adam that fell and that ate the fruit, now is here represented in Abraham and is going to change—he is not going to eat the fruit again; he is going to act in a different manner in order to enter into the initiation—knowing good and evil. That is why Abraham has two children:
Ishmael represents those children that come from orgasm, which are all of us in this Earth, whether we are Jewish, Muslims, Christians, Buddhists; we are Ishmael, all of us. Only those that transmute the energy and awaken Isaac inside are the ones that enter into the chosen ones—because Isaac is Geburah as Kabbalistically is represented.
Isaac is the second child of Abraham. But because Isaac is judgment and has power, this power has to be given unto the Innermost, unto Chesed, to our own particular Spirit.
That is why when someone reaches the first initiation of Major Mysteries, when Isaac reaches the spinal column, that outcome of transmutation, of the first initiation, is absorbed by Abraham above. It is said that the divine soul becomes one with the spirit. That is represented in the sacrifice of Isaac.
The Sacrifice of Isaac
Remember that Abraham is going to kill his only son. Jahavah Elohim, or the Elohim in other words, asked him, “Give me your son.” In other words, this is a test for Chesed, the Spirit—because Elohim does not talk to Isaac and say, “Isaac, I want you to be killed; I want you to be sacrificed for me”. Elohim does not talk to Isaac; Elohim talks to Chesed. To Abraham he says, “give me your son”—this means that Jahavah Elohim wants only the pure blood, because as we explained in the beginning there is impure blood in Isaac. That impure blood comes from the liver because Isaac is Geburah, Samael is Geburah, and there is impure blood from the animal kingdom, in Isaac. And the proof of it is that later on Isaac engenders two children: Esau and Jacob. Esau is the first one, which is impure blood, and is the son of Isaac, meaning the son of Samael through Isaac.
But as you remember, Samael sacrificed himself saying, “I do not want your Torah, give it to Israel,”—give it to the heart, “and here is part of my light; take it”. And of course, when he gives that light, Isaac takes it; this is the meaning of Abraham going to sacrifice Isaac’s blood on the altar of sacrifice, this is a deep meaning.
Karma is related with the liver. When you enter into the path of initiation you have a lot of karma to pay, and of course you have to pay it in steps. The one that demands that karma to be paid is judgment, Samael, because he is Geburah. But if Samael takes all that karma in only one stroke, then we will die physically in that moment, because our karma is too great, and in the animal kingdom, Samael is the ruler of death, the Angel of death, the Angel that kills.
So therefore if we enter into initiation, we are saying “here I am; I have committed many mistakes in the past; I have a lot of karma. Now I enter into initiation; thus my Isaac is raised, but Isaac is related with Geburah, so I am going to be judged.” So Samael comes. The Elohim says to Chesed, “You are mercy; sacrifice your son.” Or in other words, sacrifice that evil blood, that impurity, from your son.
When he is going to kill physically Isaac, this represents an event that physically happens in the initiation in the life of any initiate. When you reach the first initiation of Major Mysteries, there is something that you have to pay, a karma that you have to pay. But if Samael does not intervene in that action, you physically die, because the law falls on you and says, “You fornicated, you killed, you stole; you broke all the laws. Therefore now you are going to pay all that you owe.” But if we die physically, then we will be like in the beginning—“well, I received the first initiation and I am dead now”—of course, that would be unjust. That is why Samael gave that small light to Elohim in the story that we read in the Zohar—he said that the killing will be in accordance to mercy, in accordance to Abraham. That is why Abraham is the one that is going to kill Isaac—mercy is going to be over Geburah, over the power of judgment, meaning that the human being has to learn how to use power or judgment with mercy, which is Chesed.
And this is why—listen carefully—it is written in the Zohar that when Abraham was going to stab his son, to kill him, an Angel stopped him and said, “Do not do it.” That Angel is Samael. If it was not for Samael, as in any other sacrifice, Isaac would die. But Samael says, “Do not do it,” and stops the hand of Abraham from killing Isaac, which is the sacrifice of Samael in relation with these two laws which intertwine: the law of animals and the law of humans.
Karma has to be paid no matter what, so he says, “Do not do it; you are going to pay the karma of the first initiation in another way.” Behold a ram. The ram is that animal related with Aries, in relation with the head; as we already stated: Adam is in the head. Samael is the head; Samael is that ram that is sacrificed on behalf of Isaac. This is how you see Alchemically and Kabbalistically how Samael sacrifices his power and himself on behalf of Isaac. First he stops the hand of Chesed; he says, “Do not do it, because there is mercy here through you, and we will pay his karma with this ram.” In other words, the fire of the ram, the lamb, is the one that sacrifices within the body of the initiate because the ram is the fire of Aries.
The ram acting through Samael in a merciful way is the Lamb of God that erases the sins of the world, or erases the karma of the world, in other words. If it was not for the mercy of Chesed, then Samael would take care of this humanity—in this very moment this humanity would be dead. But there is mercy in the Logos Samael, and that is why he is giving us the opportunity to perform this cleansing of our blood through initiation and to raise Isaac in our spinal column, which is Geburah, which is Samael. And of course to cleanse also Esau, which is the impure blood.
In Genesis you see how Samael continues blessing and sacrificing himself for Israel. It is written that after Jacob takes the blessings from Isaac, thanks to Samael because he sacrificed his covenant, Jacob in the field of Yesod is fighting with a man; that man, according to the Zohar, is Samael. Samael appears in front of him; but how is this fight explained? It is explained as follows: Esau, which is the blood of the liver related with animality, is in the very sexual act fighting with the blood of the heart, which is Jacob.
This is what happens to any individual, to any initiate, in the moment of the sexual act. Samael gives the sexual impulse to him, the sexual potency, and Esau, which is the animality that we have inherited from the animal kingdom, acts immediately there. What is it that Esau wants? Esau wants to satisfy the animality, to reach the orgasm, the spasm, Esau wants to kill, because through fornication we kill the creative life of God. But Jacob, the heart, who is faithful to the patriarchs and to Jahavah Elohim, is fighting there in the very sexual act.
This is how, in the sexual act, we sense in our blood, in our very blood, the fight between Esau and Jacob. In other words, in our very blood in the sexual act is when Jacob is fighting against Samael, as it is written:
And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the (sex) hollow of his thigh; and the hollow of Jacob's thigh was out of joint (with his animality), as he wrestled with him.
And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
And he said unto him, What is thy name? And he said, Jacob.
And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with (the sexual power of) God and with (the sexual power of) men, and hast prevailed.
And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.
And Jacob called the name of the place Peniel (Pineal): for I have seen (Samael) God face to face, and my life is preserved. – Genesis 32: 24-30
Thanks to that blessing Jacob becomes Israel—thanks to the blessings of Samael, thanks to the activities or the sacrifice of Samael the Logos. So as you see this is a fight, this is a struggle that anybody has to have in relation with the legacy that we have from Samael.
This is why it is written in many scriptures that Samael said, “I am the creator,” because he relates to the sexual potency and many other things; thus, in Jewish mysticism Samael intervene with Abraham by stopping the killing of Isaac, Samael holds the hand of Abraham, and also intervenes with Jacob when fighting with him, and blessing him after that.
So the sacrifice of Samael is very deep, since his last effort, his last sacrifice was done through Samael Aun Weor, his Dhyani Bodhisattva—in order to give his whole doctrine to this humanity, in order for us to conquer his power and give us the power to become human beings—this is why Samael is a creator of human beings—or animals. It depends how you use the sexual force; if you reach the orgasm you create just animals, you just multiply like animals. If you transmute it, you then become children of Samael Sabaoth.
Questions and Answers
Audience: When you refer to—Master as the great Gibor ...that represents Chokmah in the Conjuration of the Seven, you say Samael Sabaoth and Elohim Gibor, is there a relationship with that?
Speaker: In the Conjuration of the Seven when we say, “By Samael Sabaoth and in the name of Elohim Gibor get thee hence Andrameleck,” we are invoking the forces of Chokmah through Samael which is Geburah, and through the forces of Elohim Gibor (which are the forces of Atziluth), which are the forces related with humans, with the law, in order to fight against Andrameleck. Andrameleck represents those individuals that are born as beasts and who do not follow the doctrine of Samael Sabaoth, but who follow the doctrine of Esau: animals, Ishmael: animals.
Audience: Is this the same way as in the way of the Bodhisattva but in Christian/Jewish form?
Speaker: Of course; that is the way of the Bodhisattva, unquestionably, because the Bodhisattva itself in Sanskrit means that individual that becomes the vehicle of Chokmah, of Christ. So in this case all the actions and works that we are explaining here relate to the Bodhisattva being born through the mysticism or doctrine written in the Zohar and written in Genesis. Exodus, through Moses, means the transformation of that human being into a superman and that is precisely the path of the Bodhisattva. As we said, the Bodhisattva path is nothing new; Moses wrote that in the Book of Genesis, in different steps, in a Kabbalistic manner, in order for us to understand the path.
Unfortunately, people read the scriptures as if they are merely stories—because each one of these Aeons, Masters of the Day, came physically to represent part of the drama. The last one that came in order to finish with that drama in different steps was Jesus of Nazareth, the Master Aberamentho that represents the higher archetype. As we said, Moses is the body of willpower.
Audience: You commented earlier, “the kingdom of heaven suffers violence and the violent take it by force”. What does it mean, “the violent take heaven by force”?
Speaker: Violence, strength, is related with Geburah. As we explained, in the kingdom of the animals you see a lot of violence. Animals behave instinctually—there is a lot of violence. And, unfortunately, in the kingdom of the intellectual animal, there is also violence—and violence in relation to Geburah. You see now there are wars, and rumors of wars, and that is in relation with Geburah because we act and we take the force of Mars, of Maadim, in the animal way, unfortunately.
But when we know the doctrine, then the kingdom of heaven suffers violence; and in which way does it suffer violence? In the way that we are explaining here. We have to sacrifice our animality, all those animal forces which, the story of the Zohar explains, i.e. how Samael sacrificed part of his light. That means, in our case, that the animal power of Samael, which is in our animal level, has to be sacrificed; and take that part of that light and to give it to the heart which is Jacob—to give it to Isaac. All of that is a process of initiation in which heaven suffers violence, meaning because we are taking the forces from the Archons, the Aeons, the Masters of the Day that rule the Wheel of Samsara, we are taking forces from them in order to give birth to the human being into the image of God. And this is how heaven suffers violence.
“And the violent taken by force,” meaning that in the very sexual act, in the same way that Jacob took that blessing by force, by fighting against Samael—in the same way we have to take that blessing from Samael: fighting in the very sexual act in order to transmute the sexual energy. This is how you take heaven by force—being violent in that way.
Audience: If Geburah is properly understood and feared in the sense of reverential awe, how exactly is Geburah related with Ra (evil in Hebrew)? What bearing does this relationship have on the responsible exploration of Daath?
Speaker: Geburah relates to Ra (evil in Hebrew); it is related to Ida—remember that it is written that through Ida, to Chavah, to the sexual organs, is how we fornicated. And so really that is Ra, and that Ra is very active in animals. Animals act through Ra, through Ida: they multiply through fornication.
And of course being in the intellectual animal kingdom, we have to develop that awe, that fear of God. With this knowledge you have to feel that awe, that fear in the very sexual act. The beginning of wisdom is that—to fear to reach the orgasm—but not a fear of egotistical fear—but that love that you develop through your sexual strength, which is Geburah, through your willpower, which is Tiphereth. The Monad has two souls—Geburah and Tiphereth.
Through Geburah the man is born in the beginning. Geburah is Isaac; this is at the very beginning. And after that comes Jacob, which is Tiphereth. But if it was not for Geburah, Ra, Samael, it is impossible to be born because we need willpower, and that is precisely the Ra or evil which is misunderstood in the Bible. Because unfortunately from that fall, this humanity of intellectual animals utilizes that force of Geburah in the wrong way: killing, wars in the name of religion, in the name of politics, in the name of the race, etc.; that is animality.
To develop justice inside of us in the human level, we have to defeat the animal level which is ruled by Samael and Rahabiel. This is how we will understand what Ra, evil, is, in relation with Daath, the Tree of Knowledge. We do not know good and evil. To say “this is good” or to say “this is evil” is easy, but to know the good of the evil and the evil of the good is very difficult. That is only related with Gods; only the Elohim know the good of the evil or the evil of the good. As Samael who is a Logos—he acts in the animal kingdom through Ra, sexual desire, because this is the level of the irrational animal and we learn at this level not to fornicate, not to kill. But we have free will—you see?—free will. And that is related with Geburah—free will—the will that acts in the sexual act.
Audience: We use Ra in many mantras…
Speaker: When we say Ra, evil we are referring to the Hebrew word Ra, which is Reish and Ayin. Ra means evil or the way in which the individual acts mechanically in the Wheel of Samsara, through animals. But the RA that we practice in Gnosticism, is not written with Ayin; it is only an isolated letter R, as in IsRAel. You see?—Israel has that Ra in the middle of the word. Israel (Iod, Shin, Reish, Aleph, Lamed)—that Ra is the Ra already transformed, taken from Ra, from Geburah which is the Ra—Reish, Ayin—that is the Ra (Reish, Ayin) = evil, transformed by Jacob into Reish. Thus, take that Ayin out of Ra and leave the R by itself, that is the Egyptian RA, and the RA of the fire of Israel which means, the God “EL” that through Ish (fire) knows good and evil. That “R” in itself is the Egyptian RA is the Solar Light, referring to the superior forces.