OCCULTISM IN A GLOBAL PERSPECTIVE

Edited byHenrik Bogdan and Gordan Djurdjevic

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Editorial matter and selection @ Henrik Bogdan and cordan Djurdjevic,20llIndividual contributions @ contributors, 2013

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CHAPTER A

SEXUAL N/AGIC ANDGNOSIS IN COLOMBIATracing the influence of G. t. Gurdjieffon Samael Aun WeorPierLuigi Zoccatelli

TRACING THE POSTERITY OF THE "FOREST PHILOSOPHERS"

This chapter purporrs ro be rhe Iirsr enquiry ìnto the previoùsly unìnvesri-gated hfluenc€ ofthe ideasofthe Caucasia[ esotericthinker ceorge IvanovitchGurdjìeli(Ì866-Ì949), the creator of what many yeafs ago lras define.l as the''forest school" (Sharp 1923), on rhe founder ofa speciÀc twenrieth centuryGnostic movement, Sa.nael Aun Weo. (1917 ZZ).' We have taken upthis tasí<for three maìn reasoDs.

Filsf, botlì esoreric rhiokers under considerarion gave rise ro an extremely.omplex genealogy of groups and movements, often in varyingdegree ofconflict with each other rvidespread aroundtheglobe, with thous;nd;(ifnot tensofthousands) offoilowers, to such an exrenathar we might appty ro rhem theterm hypertrophy offiliationlused by sociotogist Massimo tntrovigne (1999)in studyirg the posteriry ofanorher leading fiBurc rn rne conrempoúry esoteric-occultist milieu, ciuliano KremDìerz (Ciro Formisano, 186i 193ì). Irthis regard, although rhere are nurnerous studies of the 1ìlìarion and posierfyspawned by curdj ieft teaching ( Rawtinson Ì 997: 282 313; Weltbeloved 200j:223 54). no such studies ofsamael Aun Weor exist.Indeed, no studies ofanykind exist regirding him, excepr for rwo essays, which we have produced inrecent years (Zoccarelli 2000,2004). tt bears underlinìnghere rhat this revealshow !?st a field remains ro be exptored in lhe realm ofcontemporary esotericism- Within the domain ofsociography, we !\,ould like to menrion here that insummer2000, while doing fie1d inv€stigation on the..Weorite gataxl in ltaly,w€ part ic jpared rn a hork'hop of,everat rrry " orgdnired by one or rhe dolen\i , t weonle mover\enr\ lwhich rr th . paÍ i .u àr c ise i . upDopular \ \ i rh lhe

P ER L I J IG I ZOCCAIELL I

othermovemenis) together with appfoxinately one thousand pcople wLo hàdcome from all over ltaly.

Se.o"d, the hermeneutic and socioìogìcal cipher defiDed by Anì€ricanschohr tane wìlliams-Hogan (1997) ns "rhe char'sma of rhe book may beàppli€d to both personalities, as it r'Ìr,Ìy indeed lo Drost 'tlassical" aurhors ofmodern and cont€irporary esotericism. This is a pecuÌi:r y€t universal phenomenon which, focusing attentio n on d deeperl€vel of reaìity an d performi ùgî unifying fmction by spexking to peopl€ beyond barrìers oftììeif culture oiorigin or personal cuìtufe, rnvitcs nrdividuals to coDfront theìr own lifc andneeds, andto find rn aùswer addressed specifically to them in abook. As far asGurdjiefl is concerned, it is well known thar he foLrnded :ìnd disseniDared lìisteachìn8 also tlìrough his $'ritnrgs (but notonìy, or especially through them), anopús ofsizable magnjtude, and that the'tharisìna ofthebook" engendercd byhis work is contained within the 'mpressive bibliographic production pennedby his pupils (DriscoìÌ I 985, 2004 ). ln the case of Samlel Aun Weor the teach-ing lrànsmitted to his pupils aìso derives f.on a large quantityofwitteù nrauer(though it js a natter ofcontrovcry ryli€ther he wrote forry nine or sevenlybooks),and,îs ìn the caseofcurdjieff, also entails an oÌal transmissìon ofmore"internnl" theoretical and prlìctical tea.hings.

Trild, coùsidering the erormously inìportant roìe played by curdjiefin thepanoramaof contempomryesotericisn, tììeanalysis of Gurdjiefitinfluen.e onSamael Aun Weor tììro\vs into reliefone aspectofGurdjiefiì reachhg that rs notgeneral lyheldtobe€itheratt l ìeccntreoronihefr ingesoft l ìe 'sel f-re ' ì l iz ing"practices perforned by the pupiìs of the "foresr schooll or of rheìr theorcti,cal preoccupations, bur which, rransplanted to Samaeì Aun Weorì cnostìcnìovemenfl assumed an absolutcìy .en tral role, alrhough its source rvas nevcrdisclosed. Here we \a'iìl anticipate ùat we are referring to the pradice ofsexralmagjc whjch is the key to the whol€ Weorite system and which {ìerives fromr n o m o s l l i r e . d l d d r o l i . i o n o ( . u J r e B . r o e " s .

At this point, we are obìiged io clarj4, a few things, since we are perf€ctlyawafe that in tlìe terching ofthe Gre€k-Arn1enian born in I 866 lr Alcxàndropoì(today Gyumri in preseDt day Affìenir), the theDre of'lexual magic or"internàl alcheny'l or howeve. one prefers to càll it, is not given high priority. Y--tthat is only how things app€ar to be. lndeed, a more thorough enquny iúothe Weorite opus and the attelnpt to nlake an overall coùlparisor of ir wiihGurdjiefft ideas requires that Ìve hypotlìesize that th is issue was not exrraneousto th€ heàrt" of tlìe Fourth Way. Rather it was substaîiìally more central roGurdjielTì leachingthan has heretofore been evinced.Ifthis should indecdbetrue, in our view, a deeper investigatioD ofthe reachìng of ceorge lvanovìrchGurdjiefl would be warrînt€d.

As we will see later in this chapter, the relationship ofrhes€ two reachingsfrnds its focal point in the shared docLrine of"sexualiry as .ìn eminent fornr ofrelationship with the trnnscendent: aDd the conr.ìct belween the rwo schooìs,

1 3 6

SEXUAL MAGIC AND GNO9J5 IN COLOMB]A

given thc ìnfluence exe.red bycurdjieffon Weor constjtutes the firsr.discov,ery" ofthe research documentedhere. Asecó,,d pcrraps even mor€ rmporrant'dìscovery" ofthis study, if we may be allowed a timid rone ofemphasj;, is rheobservation that ir is possibl€ to consider curdjieFt work also from the per_spective ofdoctrines concern ing th9 transmur:ìrioD ofbeingthrough the u;e of\e\elr crg\. Theco ceoruJl coordi-Jre. rcglJr-g rhi \ r ,pecr orthe L,uft l j eî"Wo"k hN- never be.n,oequJre yemt\.d\ ized jr ì I reer le sive.Guraj ief lbib_lìography'l cxcepr ìn a fràgnenraryand evasjve mann€r (to such an exienrthatthey have not been taken into consideràtìon by interpretative studies), whi.hwe wllì discuss in due ritre, îs though sexuat m:ìgic i{as ofno importance roGurdj ieFs thought.

from th€se cons iderarions fu rther renections andquesrions arlse which thelifnitswehave ìnposed on this chapter regardjng curdjiejit influ€nce on W€ord o n o l d l u w r r i - o n v e . r . g r l e I n o , e J ( e p l l n - t s e c - n g i v e . ì g e n e r a l o u l h r eo r r r , e n r A i w e q d r e s u g g e " r e d , - g l t . r n - g r . r e t r , e " o i i - r e r / t , h e m y nGurdjiel].i teaching, ir would seem that in n1aking use ofthis material Weordid lessviolenceto curdjiefls ideas thanwe Dright firsL suppose. Here anotherquesrion emerges which we present in rherorical fortlr. Should we then con_clud€ that Weor was rlìe onty one who took note of rhis aspect ofcurdjieF,sr e a L h r - 9 . w h ' e . n ^ , r o r t , r , m u r e " . ( | < d r e J f u p j l s r e | | a r n , d r r o m g i v i n s . r r h ep n , t h . . : . i , d . r e , r e d ? O r d o r h e r e d c h i - j - r e g I J i n s r n n e . t . l e m " . , r n , r , - gLl i reL l lv l om Curdi ief l .ort inue ro gu. . nro gtr lne.rreams ot L, . rd, iet ìa j rhliations wìthour ever being render€d pubti. (di$erenrìy fiom other movements in which this aspect mry not be rhe mosr ìmportantbut is treared moreexplicitìy)? And bence, what rol€ is played in curdjiefiì reachjng and in theGurdjiefiÌniljeu by the rheme of.sexualìtyas theeminent fonr ofielationshipwith the trrnscendenr"?

^ A.nrst answer to these quesrions may be foùnd in a passage appearing in

Gurdji4l: Makins a Ne , wartd, by lohn G. Bennett (1897 t e74), fam;ùs Briìishpùpìl of curdj ieiT, in which he writes:

It is, ofcou.se, clear from the ch àprer ..pnrgrtory,' of Beetzebub\ Tatestllnt curdjiefregardr the sex eneryy, rhere calìed ej.iúetarl as th e manrsource ofnourishnlent for the higher bodies ofman. His teaching aboutthe trànsformarioD of the sexuat energy is very personal and he wasemphatic thàt there are no generaì rules thar can be given.

(Bennetr 1973:2j3)

We will return to the reception of rhis subjecr in the curdjiefI milieu taterBut we should anticipate here rhat in the conpÌex doctrinaj and cosmotogi,cal overvie{' presented in "The Hoty planet purgat ory,, chapter tn Beelzebib\TaLes ta His Grandsan - where readers unfamiliar wiih rhe;uthoit languagemight find themselves bafiled by notions such as ..the Choot_codlidni;l

t37

P ERLUI6 I ZOCCAIELL ]

period", "the filìlì Stopind€r Harnel Aoot ofthe law ofHeptaparipirshinokh"and the mechano coinciding Mdnel-ln - curdjjeil to uches upon the themeofsacred cosmic substances, including óet,g ertoehary, (i.e. '\perri' and the''sum of th€ substances which arise ir beùgs of the femàle sex"j curdjiell'1976: II, 384) and their manipulation within the fram€work of a wider rcf-erence to the tosm;c cryslallizations which are formed in the p.esences ofTeiariocosDoses" :ìmoDg whicÌì "exioehary is listed atlong the six "nrdependeur an' lngt r / rrd. : J5l l .

NOIES ON THE "WORK"

'ftis is not theplaceto present biographical inforlìlation coDcernlng cùrdjìeil,subject ofan impressive literary production ofquite .ecent vìntage, thc nÌanyvolumes of í'hich taken as a whole ollèr a comprehensive "stare of the ar f'(Webb 1980; Moore l99l). But given the tàsk we have chosen herc, it will beuseful to sketch a basic outline oflhe teachjng tlìat combines spiritualiry philosophy, cosmology and a complete modelofthe human being, all bound rogerherjr a unifi€d systerD with an esoteric b.Ìckground. We will do this by follownìgthe synrhesis ofa chapter dealing ivith Gurdjieffdrawn from an encyclopaedicproject \dhich we have co-direcied (lntrovigne & Zoccatelli 2013: 601-9).

ft,e Gurdjieff Work addresses personal evolution, socìal rransformarìonand, uliimately, a tmnsformation on the cosmic scal€. Tlìe expression Work"refers to the efort required in orderfor the pupilto wake up to tlìe mcaning ofhuman existence. The fruits ofthis WorkI which begùs as an inner rvork onones€ll must ultimarely transfomì the pupilì dàily life. The "Work" is a formoforaì tradition and requires a'tchool" and "pupils" or "srudeDts ' ù'illing rosubmit to a mîstert guidance, leithout which inner transformntion is Lleeììedin1possible. The human condition as it exists Dowadays is fnr fronr its orìginalt.uth andpotential.ln the modernrvorld, many contradiclory "I".s ex ist !rirhina person, in competition s'ìth each other 'Ihis conflict Drakes unified tììoughrandaction inpossible. Moreover, in every person lwo separar€ natures coeirwhich are unable to recognize each other: essence and persoDality. Freedonr,conscious aciion and authenrjc lrilÌ cannot exist in such a fragùrent.ìry strle.What we crll "action'is nerely a mechanjcal and rùìconscious pb€ùoDrenor.This common and evertday state js called sleep by Gu.djiefi. Person?l cvolLrtion is the awak€ning from the state ofsl€ep and the passage from frigmentation to unity. The state of'tleep" Dot only deprives the person of freedom andresponsibility, it also deeplydistorts his relationslÌip with rhecosnìos. curdjieFdemands, at tines brutaìly, th:t w€ take note ofthe disharmony and rhe illusions, which prevent us from seeing the realilyofthe actualììuman con.tirion.

The "Work'slowìy reveals how the entityofot1eselfthat a person consideredunitary, coherent and fiee is in realjty a contradictory composlre ofrhoughrs,

Ì 3 8

SFXUAL MA6 IC AND 6NO5 I5 IN COLOMBIA

emoiìonal feactions and repetitive mechanisns ofself protecrion. Beconirgar!îre ofthisstate ofconfusion is the first step rowards awakening_ The seconàneccssdry step is ro accepr whar has be€n seen_ The firsr phases ofrhe .Work,propose o bservation. verificatnn and acceptance ofrhe trurh of rhe hum:ìn con _dition through study. parricipation ìn group \.ork and exercises, which nrvolvefoc using aitention ('!elf-remembering',). fte teaching of curdjiefi is not organize.t around a doctrinal system, but rather a.ound a method. He insistsìhareverythiÌrg must be caìled nÌto question. Bytiving in a perperuaìly criricaì i{ay,thc capacity for obscrvarìon and artenrioD become l'llore finelyhoned, and theideas taught by rhe "Work" find vefitìcarn,n jn drily 1ife. curdjiefftaughr tììathis doctrines coùld not be transnitted in a univocaÌ manner becauseeach individu:rl has an independenr rnd urìque path ofdev€topmenr to follow, nhichmus| I'e taken into consideration. Horreve., itis atso true rhar despjtetheriskofself-ilìusion - group work rvitlì orhers is indispensable to transfonnation.Byworking ìn agroup, self-observation becomes more obj ecrive. Furthermore,some exercises tìre possible only in a group context.

croups in rhe Urork" must àlso develop sìncerjlf inner st.eDgù and newcàfacities. Concretely speaking, the "Work,'is based on merhods ofself_obser,mtion which have, înrong other thìngs, the aiIn of teaching rhe pracritionerlo "renember himselfÌ Observing how one thinks, acts and feeis emotionsreveals how lhe three centres of the human person inteìlectual, emotionaland moving operare at rlìree difl,erent speeds and ar€ ofteD in contradicrionwith each othe. The "Work exercises altow the practitioner to become awareofthc reiàtions betrveen the centres lnd allow nrm ro expen€nce moments ini'hich his inechanic.l narure is no toDger dominant. These rnoments in whicì1a perso,r emerges from the state of ,!eep àre ephenerat, but they gradua yl)ecome linked one to anotiìer, ofÈrlng a new possib;tity of integraiiÀ.

Both mlric and physicat mol,enrent could serve the ..work'acurdjjenand'lìomas de Harhnann (Ì885 1956) have left a vast músical corpus intendedr o I o n \ , ì ì i r , t . r . h r i 0 l r e . , . h i n g r j d r n i n g h e r F t a t i o n s \ . p t i n k , ; g v i b J i o n .r ì c f À o p - r e n . r o l \ u u r ì d r n d d w d , c , r e , \ . , " J n . r e d e S d l , , m J n n r t 8 8 o t c n 0 ) i ntuùr transmitted a là.ge number of.iacred dances'or ..movemenis,, crearedby (ìurdjiefon rhe basis of diverse rradlrions observed duringhis travels. Tàenlusrc ancl movements offer opportLLniries for study and ..self remernberjng,lcreating conditions in which ft is easier forrhe pupil to observe the relationshipb etweùì h is bodl and rhe q ualily of h is atrenrìo; 'Írrough the body difièrenilevels aDd qutìlities ofenergy maybe experienced.

Gu rq iefi desc ribcs higher states ofpersonal evoìution as difiìcult but notìnpossible to nitaìn. Unlikc orher esoteric systems, curdjjetr! systen re.ìchesits pupils to ìntegrat€ what irdefinesas ihe two mtures of human existence, onerrhich tends towards evolution and the other h,hich tends towàrds an involution ìn order lo reach an ideal reàÌm locàred ar the midpoint of these twonaturcs. Onìy 'ìt this midpoint

"ilt it be possjbte to rediscover înd nourish

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PIFRLUIG I ZOCCAIELL ]

the essence, that part ofthe human being that may reveaì the ajm ofa persontlìfe. As developm€nt continues, the awareDess of responsibiliry also iDcreasesand the person may render service to others and ro the great cosmic process ofevolulìon. Gurdjietrplaces the "Work'withjn a complex cosnrology. the aìù1of life is to transform energy .oDsciously and to pariicipare responsibly in :ìcosmic process ànd drama in whjch humanity has a role in the greît chain ofbeing. Individuals who do not aftain rhis state of conscìourìess nlso conrribute,butpassiv€lyand involuntarily, bylìberaring energywhich serves to irel rosmicProcesses, becoming "food for the moon (Ouspensky 1949:57).

ln more religious ternN, some interpreters of curdji€Èì thought hàvealÌ.med that here we lìrd the idea, shared by other esoterìc systems, rhat noteveryone has an immortal soul, but only those wlìo are able to construd oneconsciously through a laborious process which consists in the "harmonio|lsdevelopment ofmanl "Tlis is the crux ofCurdjìefi anrhropoìogy Man ìsnot by nature an immortal soul" (Bennett Ì973:245).

Since this question is so vitaì to the further developnent oî our analysis,we mention here Thomas de Hrrhranni remarks regarding thjs asped ofGurdjietrì ieachins.

The 8ìst, he said, is lhisr man ou his present ìevel of beìng does notpossess an immortal, indestrùctible soul, bur with cerraìD work onhimselfhe caa lbrl, an immortal soul; then rhis newly fomed sout-body will no longer be subordhate to the laws ofthe physi.albody andafter the death of the physicaì body will conunue to exisr-

(de HaftmaDn &de Harrm'ìnD 1992;ó)

Naturally there have been nany attenìprs ro idenrify rhe source ofcurdjjeff\teachings, which wouldseem to be an unsolvableproblem, or at least part oftheGurdjietrenigrna (Benne$ 1966), given that curdjielis autobiography seensto be written in a deeply allegorical language, which characterizes irs narrationand the factuality ofepisodes recounted (curdjief 1963). On the other hand,James webb (1946-80) seems to have no doubts (webb 1980: s33) that rhepoint of departure for curdjielÌì synthesis is to be fo nùd in Thc Sccret Doctríne(BÌavatsky 1888), the classic work by the founder of rhe Theosophical Sociery,Helena Petro\,rÌa Blavatsky (Ì831 91). 'Ilis has further been enrphasized bySophia WeÌlbeloved (2003:204 6), who locaies tlìe influence ot'nìeosophy onGurdjietrwithio the prevaiìing climate ofplace and tiúer

When Gurdjietr began teaching in Russia ct9Ì2, his cosnìologicalteaching was given in occult terills, the group n1eernìgs rlere held insec.et, pupils could not relate Ì"rhat they leamed to orhers outside thegroup. This was in accord with conremporary inter€sts because rheoccult revival was strong ir Russia, Th€osophy and other Weslerr

140

JOURNEY TO COLOMBIA

It will be useful here ro outline the màin events ù Srùìael Aùn Weort lìfe irthatihey help shed light on hjs ideas.

__ Vctor Manùel cónez Rodríguez was born in Sànra Fe of Bogotà in

Colombia, in 1917. After beginnine his educarioD in a lesuir schooì, h; abrndoned his studies afihe ag€ oftwelve, disillusioned by rcligìon_ Ai fo rteen heb€càme passìonately interested in spjritualism, p:ìrticularÌy in A an Krrdec(1804 ó9) ànd his successor Léon Denis (1846 1927). In 1933, he joined rhe'Iheosophical

Sociery, but laref wjthdrew to become a member oi ArnoldoKrumm-Heìler's (t876 Ì949) Frarernitas Rosicruciana Antiqua (Weor t972:2 6 r w h ; . h ì r a d b e g u n r o . o r e d d r h r u J g t ì S o u r l , q - e r i c J 1 t 9 2 7 . t r e i . , a r o t ond'p per,or ' . i l \ re.eived ar cI i \ .ntdl .oncrcrrt on in thè Ecc,e\ra Gno.r i r' J l h o l i c d d e r i v i n g f o m l h e o d o ' R < r s . , 8 r c - t o z J r . a t l h o u 8 h l h i . h r . b e e nsubject to debate and conrestatjon (tntrovigne 199j: 198).

Disappointed by h is pr€vious experiences, and after having devoied h ims€ìfto the study of Eliphas Lévi (Alphonse Loujs Constant, UtO_2s), nuaolfsteiner (1861-192s) and Max Henrdeì (CartLouis von Cràsshof l 1865-t9t9),he withd.ew lor a period oî meditation, during whìch he discovered that inh r " p r e \ i o u . ' : l e l i n F . h e n a d L , e e " J r r 8 ) p l i r " D r i e . r . t J l i u . r a e 5 a , . r . r e m b e rÒ " r r b ( r J n o r d e r . . - . i r I g o f t n t m o n l . r v h o , u . r c i n e d m r n k i n d , . . r d t L (equivalent ofJesùs on rhe moon. To save nankind residing on th€ moon, heh J d b e e n ( . u c i h e d U , d e n r r u l r e d h i l l r o , e p a r i n g h e . o ; i n g o t l J r e . t - i n hrJ,e rool jcL^rdìng lo rhe. lds, ( l l ìeo\oDh . r , \c l ìeme elabo. ed b), He.el ,Jre'rovrì i r blaval\Ày. In an) rr(e wh<n K-. .mn,.Llel ler died in lo4q, Lomezafter hàving assumed the initiatic nam€ ofsamael Aun Weor (the origìns ofwhich a-re.pardy obscure: "Samaet' may be traced by to Blavatskyì lsts Uile;teztin which Sanrael is Saran'; Bìavatsky 1976: ll,483), published úis first book ÈlMo, ! inryto I'ctk, rc de Kìad, I t hp pc, tc, t Matnnoav, rnd de(;deJ .o openrhe EJrer ot Lno\ i . ro mankind 3nd lo t^ùnd rhe Univer.a Christ i rn Cno\ l icChur.h in Mexico City. Over rhe cou$e ofdecades rhis was to assume otherr , 3 m e ! . p r f l l v o \ r n g r o r h e r n a r . r b . r n c h , n g - o î : a n d r c i s . o n s o i , n e L n u s l : c

.After SamaeÌ Aur Weor's death (in Mexico City on 24 December t977)r long battìe ensued to .leternìin€ lis successor and today .ìozens of sep.rate brdrches exist_ Although these branches d;verge not onty concerningW€or's su.cessor bùl also in pojnts of doctrine, they all share a veneratioifor the writings ofsanael Aun Weor and also for hisperson as m$rer KalkiAvatar of the Aquarian Age (the NeÍ, Age which ior Samaet Arrn Weor

S E / U A L M A G I C A N D G N O ' 5 N C O L O M S A

Occuìt teîchìngs were ofgreat inter€st to the intelligentsia in genernland Gurdjieffì pupils ìn p:ìrtjcuta. (wetìbeloved 2001)

t 4 1

PIERLUIG I ZOCCATELL ]

beSan on 4 February Ì962 beriveen 2 and 3 pm; weor s.d.n.l. 1960), tsuddhaMaitreya and Logos of the Pla et Mars- His worthiness as an object ofvcn-eration further increased alìeÌ 27 Oclober Ì 954 when the Spiritual Acìventof ArchaDgel Samaell a Gnostic nativity rnd tosmic fact occurred (orrather tlÌe final phase in the lnltiatìon of Victor Manuel Gomez who fiomthat tnon1ent on incauated Srmaeì AuD Weor h lìis hner beiì1g)- SîmaeìAun Weort 6rst discjples rvere r!ìtnesses ro that event (iótd.). Frorrì a sîrjctlyphenornenological point of vlerv, Samael Aun Weor'.s Gnostìcism, whiclìobtained a rapid and marked success in Latin Anìerica, Quebec, thc USA andEurope, conbines themes deriving, as we have seen, from tìì€ traditjon oftheEccl€sia Cnostica Catholjcà, Amoldo KrunDr Heììer (and fron the leader ofthe Fraternitas Rosicfuciana in Dquador Iorge Adoum known as Magus lcfa,? l9s8), Tantrism, the Theosophical Socicry without omìttìng thc'flrelcnicinfluences (which w€ may trace back to Aleisler Crowleyr Ì875 1947) andrbove all, obvious borrowirgs ir orì Gurdjied. indeed, we must nol forget thatSamael Aun Weor defined himself :ìs th€ Mrster of Synthesis for ìravingconceived a corpus of doctrines thdt synlhesjz€s in a didactic Dianref theìnitiatory kDowledge possessed by thc primitive and esoteric cLrlturcs ol theEa.th, associated with an "j rer work ofverification through the pr.ìcticeof tlìe asiral double, and faies ofj;,?d (joùrneys of the physical body iD thehyperdimension) and so on.

HIC RHODUS. HICSALTA!

The synthesis of Samael Auo Weorls Gnostic teach ings and oI lhe schools wh ichwe may trace back to him nay be found in "'Ilree Factors ofthc Rcvolutionol Consciousness'ì the dynamjcs of which are summed up in thrce volumes(Weor 1989, 1992, 1995). Thesc "three factorc" are: (a) the deaiÀ ofthe nega,tivc, inierior universe ofeach person ("ego'l anificìal aggregates ofthc psy.hethat ìmpede the manifestatìon ofbeing) through self-discovery, un.ierstandirg and the disiDtegration of all other psychologic aggreg:ìtes (bÌocks, cond'tioning. identification, fear etc.) tlìat hi.der the free cìrculation ofenergt andthe reawakening of'bbjective conscioLrsness"j (b) the ,t/t ofinternrl bodiesor superior existential bodies oi the humar being (astfal body, mental body,causalbody). indispensable vehicles for hlgher dinìensìons nbovc th€ physicàlpl:me, thanksto the transm utation of creative eù ergies (through the practiceofArcrnumAZF, orratherthrough the practice of exciting tlìe male sexual organswithout the emission ofsemen ard the consequent 'terebralizing" of scmen andthe "inseminaiion" ofrhe braìn ) and the elim ination of psychologjcal aggregatesin order to fosler developlìlent .ìnd total regeneratjon, reawakeDing faculriessuch as clairvoyance, hearing distant voices, intuìtion, telepathy; (c) the snrri

Jice.for nankindby neans ofthe divulgatìon, in anyopportune way, of€iernal

t42

6NOsrs rN coLoÀ, / l3 r4

wìsdom. striving to pass on the keys ofuniversal knowledge received throughthe Gnost ic path.

Snmîel Aun Weors aim was to reawtìken human consciousness, lvhichbegìnswìth self-obse.vation through rehich a person turns inwards ànddiscovers thnl he lacks'soD€thingÌ ftis process of reawîkening is not €asy becausethe conscious,r€ss is closed up and iùrpeded (asìeep) by a series of negativepsychological strLrctures (called "I"). Tle first txsk required of the adept is toidentify these structures. A person discovers that his interior world is conlposedofth.ee dilierent elements: his essence, his "l'i, which are located in theforty'ninc lcvels ofthe subconscious (Weor Ì995: 17), and his personality. fteessence is the divine Gnostic spark dwelljng rvilhin everyhuman being. Despitethe presence oftlÌis divine elemcnt, contemporary lrlan degeneraies into vio-lenceand crueìty.Thjsoccursbecauseof the"reddeDronsofSeth' that is, rhe''1"s, psycìlologÌcal structures, defects and viccs that àre Inanifested borh in apersonì thoughts and behaviour The personàlity, iù turD, is nor innare, unìikeessence, but comprises all the values receìved through culture and €ducarion.The first ttìsk then, without neglecting educatìon, which from chiìdhood onshould ain to develop essence ard personality harmoniousìy, is to work onthe I.s, which prevent esseùce fromenìcrying dnd dominatingthe personaliry.

ln a pcrsonàlity dominat€d by essence, human v/ill is converted to Christ-will. (The tern "Chrìst hàs an esoteric slgnlficance here independenr of rlìehistorical person oflesus.) Dìssolving rhe "l'\ by scalirg three moúntains, anindividual may rcach union Irith th€ absolute, where duality ceàses to exist.Scaling the 1ìrst two mountai.s, the initjate creates his "solar bodies" (rvhjchhowevcrnìîystÌ l lbeusedbytheevi l ' Ì "s) andlàst ly,oncethesehavebeen dìssolved, "goldcn bodies'ì Once he has climbed the rhjrd nountain, tlìere are noDrorebodjes, :lnd the Kundalini serpent is swallowed by rhe eagle, symbolizingthc process rhrough which every specilìc forn1 musr die in order to beconepart ofabsolut€ unity.

To reach thìs airll SamÀelAun Weor ofers knowìedge, analchemical approachto sexuality, iivocations, chains ofprotection, rreatnrents, as rvell as a sfecialanoiDtnent which consecrates the Gnostic priesthood ar rhe end of a specilìccoLlrse of sludy. The ritùals, divided nrto seven degrees, are collected in theGnostic Liturgy (Prócoro Lozada Misionero cnóstico Nacional Ì986: a,48 59),inclùdiDg a Gnostic Dìass. As far ns specilic practices are concerned, after rheadept hàs reached a cerlain level of undeÍstanding of the cnostìc teachings,€nphasis is given to the "our ofrhe body" journeys and to th€ creation ofrherstràlbody. For this,thetransmutation ofthe sexualhydrog€n SI 12isn€cessary."In all the elements ofnalure, iD every chcnical substance, ineveryfruit, thereexìsts a corresponding lype ofhydroger.'fte hydrogen ofsex is St t2:' (Weors.d.n.l. 1967:88). Anyone even only sllghrly familiar wirh curdjiellh teach,ìng will rot fail Io note that this reference corresponds perfectly to Gurdjiell'sconcept of the hydrogens as recorded by Piotr Demianovirch Ouspensky

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(t878-r947) iù Fragnents ol an Unknown Teaching,lì€ìd by all scholars to beanemi,reDtly authorilative source, which sytrthesizes the theoretical and Practi-cnl aspects of Gurdjiefl teaching. Here is one of m any exnmples: "HydrogeD siI 2 is the 'hydrogen which represeDts the final product ofthe transformàtion offood in the hunnn orgmism. This is the matterwith which sexworks and which

sex manufactures.It is !eed' or 'fruir"' (OusPensky 1949:255).Concerning the modalities for transforning the sexuàl hydrogen Sl-12,

Weor writes:

The sexual hydrogen develops Ìnside ùe human orgànisnì accordìngtothe musical scale: do're- m ì fa sol-la'si-do. The sexualhydrogen SI l2is found plentitully in spern. lt .rystallizes new hu an bodies andwisely transmuted, it gjves form to the astral body. Ifthe sexuaì impulseis inhibited in order to preveDt the ejaculation of sPerm, HydrogenSI Ì2 receives a sPeciÀl shock rvhich tllows il to Pass to the next hìgheroctavewhere it acts in àccordance witlì th€ scaledo're Di fa-sol-lx-siNo occultlst must ignore th:ìt the transfornation ofsubstances insidethe organism acts in accordance with the Law ofdre Ocrav€.

(Weor Ì991: 127)

Gurdjiefit teaching is almosl ideniical to Weor's (ouspensky 19491 254'9)even as far as concerns the explanation of th€ "forning of the astral body"which "alchemydefines as transformation or transDurrtion' (;úid : 2 56). Weretlìese the "inner exercisei' (de Hartmann & de Hartmann 1992:40) taught bycurdjietr, which T1lomas de Hartmann briefly mentìons, adding that lìe didnot feel "authorized" to speak of them? Were these th€ exercises corìcerniÌrg'texual energy which he told me never to rePeat to others"? (iúid: 107). we do

not know the answer to this qu€stìon. However, from this viewpoint ìt is easyto see what Gurdjieff was referring to when in a brief passage taken fton a

conversation s'ith hispupils in New York, on 20 Febrùary 1924, Pubhshed onlyàfter lìis death, even though sexual energy is tìot exPlicitly mentìoned (which

however was the subject oî Gurdjietri oral connents to his Pupils, at least atthe end of 1940$ Bennett & Bennett t9801 15), oor are "hner Practicesl

Man byhimselfcannot become a new man, sPecial iDnercombinatìonsare n€cessary. When such a spe.ial matter accumulates in sulncientquantilies, it may begin to cryslallize, as salt begins to crystallize iDwater if more than a certain proportion is added- Wh€n a gfeat cìe.ìl offine malter rccumuÌates in man, th€re comes a monìent when a newbody can form and irystallize in him ... a higìrer octave 'Ihis body,often called the astral, can onlybe form€d from this sp€cial m.tter andcannot conìe into being unconsciousl)'. In ordinnry conditions' thismatter may be produced in the organism, bul is used and thrown out

(Gurdjietr 1975: 202)

r44

SEXUAL MAGIC AND GNOSI ' IN COLOMBIA

Most certainly Samael Aun Weor who nade Arcanum AZF, sexual magic,the crux ofhis teaching and consequenl pr.ctices, was aware that he had'tur-passed' Gurdj ieff, who is rar€ìy cited in Weort vork and is neve. mentioned asa source for his ideas. "We àre more revolutionary in psychological teachingsthan Gurdjieffor Ouspenskl" (Weor l99s:99), claimed weorbut, simplii'ing,we might sayihat in Weorì system Glrrdjiefprovidedthe theory and Krumm-Heller the practice:

The great German sage Kmmn-Heller advises: "Instead ofcoitus whichleads to orgasm, oDe must offer reflexiv€ly sweet caresses, amorousphrases, and deììcate touches, keeping themind fàr from animal sexual-ìty, sustainìng the pùr€st spirituality as ifthe act were a true ceremony.Howev€r theman can aodmust introduce his penis into the female sexandkeep itthere,-.. untilboù experience a divìne sensarion which canlast hours and withdraw at the momcnt the spasm approaches inorderto avoid ejaculatiDg sperm:' (Weor s.d.n.l. 1960: 137)

Whether Weor "supassed Gurdjief" or not, the fact that he drew his theoryfrom Gurdjiefand his practices from KNmn Heller (ìn the conterr ofa c€rtainoccult Rosicrucianisnt is of interest her€. As for Weor (for lveor sÉ.a'ldrriGurdjieff) the main premise underlying both the discourse ànd itinerary ofhis teaching is the consideratioD dlat man does not possess an immortal souland that inorder to mrkeone'llìe must crystallize a subdefluid in rhehumanor8.ìnism by means of a process oftransmutarion. Moreover according ro bothGurdjielT and W€or, for this soúl to become rruly immorral, rhe creation ofan aslral body is rìot enough because aft€r attaining rhar srate rhe adept musrconcentrate on cfeatinga third body, the "m€ntal body":"But [the thirdbody]isstiìl notthesoL ìn the real meaning ofthe word. Only the fourth bodycompletes alì the developDreDt possible for rnan in the earrhly conditions ofhis exìstence- lt is immortaÌ lrithin the limits of solar sysren' (curóief 1975:2 ì7j for a comprr isoD, see W€or 199Ì: 129 35).

AFTER GURDJIEFF: SEXUAL MAGIC IN WEOR

In the preceding pages, we brieflyinquired into the sources ofcurdjiefft idens,mentioning lames Webbs opinion that he had drawn from Helena petrovnaBlavatskyls cìoctrines and underliningthe analogies be$^,e€n his esoteiic reach,ing àùd drat of the :nìeosophìcal Sociery, as suggested by Sophìe wetlb€loved.lfthe mtìin concern ofthis study is to d€termine the unmtstakable and detaiìedinfluence ofGurdjief! teaching on Sarmel Aun Weorì sysrem ofsexual nìagic,this observation, ìt bears fepeating, does no! necessarily imply an analogousp.eeminence of sexual magic within the "forest schooli Yet methodological

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PIERLUIG I ZOCCAIELL I

rigour requires that we also investigate the source of curdjiell 's ideas regarding"inner alchemy: However, as we hrve obseNed regarding curdjiefi's sourcesìn general, neither the studies troduced so far, nor rhe prjmary sources seemto offer a plausible reply' l.nes webb considers Paschal Beverley Rando\tr(t825 7s) as an influence in curdjietrì teaching regarding sexuat energy(Webb 1980: 532), but this suggesrion, however stimulating (also ivìrh regardsto the ralher tense rel:tions between rhe Theosophìcal Societv aDd otheroccultist environments in which sexual magic surely had a roÌeì codirin er dl.Ì99s) does not appear adequately clàrified, nor do stùdies ofRandotph himsetf(Deveney 1e97).

Thus all we can do ls contirue sketchingouta red lineconnecring curdjieFìteaching to that of Sanrael Aun Weo. A red line, rehich ;r seens, not onlyregards theories ofsexuaÌ magjc, bùt in general fàr vàsrer segments ofGurdjieff!ideas, as for exanple, the "îÌree Facrors ofthe Revotution of Consciousness"previously discussed (in wbich curdjietr's influenc€ is qulre evideDt). Likewjse,the theme ofmultìple "I'ì, so importanr in Weor's system deriv€s, as we hxvenoted, from a specific teachingofrh€ Fourrh Way (Waìker r95t). Anorhcrkeyconcept in Gurdjieft ideas, "the Ray of Crearion' (Ouspensky ì949: 82-s,94-5, 132. 137 8, 167 -9, 207, 305 6) 6nds an exacr echo in Weor ( l99l: 38)(and this is by no means aù exhaustive list). The concepts of"Holy Afirnìnìg,Holy Denying, Holy Reconciling' 1n BeeLzebub\ hles to His Crafldson(Gurdjier 1976: I, 138) reappear in weor (s.d.n.l. 1967: t4), togerher withthe Law ofThree,"Triarnazikanmo" (,órd.: 1s; for a comparison, see curdjief1976: I, 137 48), and the Basic Cosmic Law Heptaparaparshinokh, rhe laloJ Seyen lcuîdjietr 1976.lll, 3 60; for a comparison, see Weor s.d.n.t. 1967:l5). Moreover not only did Weor draw heaviÌy orì curdjiells discourse buralso on his spiritual itinerary. Indee<1, in the original plàn 1ìrr the Insrìrirrefor the Harnonious Developmenr ofMan p€ople entering rhe iDsîitutc Lereto be divìded into three groups (exoreric, mesoleric and esoreric; curdjielI1988: 39).'IIìis hiemrchal structure has beeD adopred by rhe Weorite movement, as Weor's mostimporiant discipìe loaquinErìrique Anortegui Valbuena(1926 2000), better hown îs V M. Rabolú, i r foms us(Rabolú 1991:23 38).'fte itinerary of approach to Gnostic reachings of rh€ Weorire nìovenìenr isdivided into three cycles, for a lolal offifty encounrers weekly, correspoDdingto a programme ofgradual fudy- The first chamber (erorertc .i/.h) is com,posed of three phases (A, B, C) corresponding ro important phases oflearn-ing the basics (meditation, relaxation, vocalization, manrrît, asrfaìjourncys,awak€ning the chakras, self knowledge (transmutation of encrgy, etc.). Thesecond chamber (mesorer,. ctlrl€) is for those who alìer understàndiDg andpractising Gnostic teachiDgs aspife to live according ro rhe "Three lraclors ofthe Revolution ofConsciousness': LasrÌy the third chamber (esoferi. ctr.le) isopen to very advanced pupils. 'nìe ceDtral pracrice caìled by the iintric ternìSahaja Maithuuo (Weor s.d.n.l. 1972: l0l) consists iD a complete sexuat acr

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5EXUAL MAGIC AND GNOSIS IN COLOMBIA

between a man and n woman thàt àllows for the sublimation ofsexual energywithout r€aching orgasm ("innisio [sic) nenbri lrili in wgina feninae sikeejaculatium semi is".Weor s.d.n.l, 1960:78) so that the trànsmutation ofsexualenergy contributes to open the forty-nine levels ofthe subconscious, naking alllhe hidden "I"s come forth and allor{ing Grostic ascent to occur. This practicedifers from.oifri inrerrrptus (in that the semen rather than beillg ejaculatedúrùst be put in circulation through an internal pathway) but should allowthe transmut:ìtion both ofmale energy, semen, ànd fem:ìle secretions, equallyimportant for the rcawak et\iÍA of kundalini.

Fffth€r evidence to support the influence ofGurdjieflon Weor as well asGurdjieffì presence in Weorì doctrìnes concernìng "inne. nl.hemy" is to befo\rrd, in Beelzebub\ Tabs to His Grandson w\erc the retention of sperm in thetransmuting sexual energy is fÌeetingly mentioned in connection with teachingsconcerDing "being exioehary'l the knowìedge ofwhich survivedthe disappear

ln these though fragmentary yet nevertheless authentic infornation,it was very convincingly indicated thar by means of the substancesExioeharyor sperm rormed in them, it was possible io perfect oneself,but rnfortunately for them there were no indications in this information which had survived and reached them, what and how preciselyrhis had to be done.

then certain of them beg.ìn to think and to strive persistentlysomehow to understand what wss ne.essary to be done, in order bymeans ofthese substances inevitably fo.med in their pres€nces to strug-gìe for self-perfection.

The result of these serious ponderings of theirs s'as that the conviction first nrose in them that this seìf pe.fection could probably beactualized by its€lf, byabstaining from the ejection from oneselfin thecustomary mrnner ofthese substances formed in them called sperm,and certain ofthem d€cidedto unite and exit together in orderlo convince themselves in practice whether such abstinence could indeed givethe supposed results ... So from thrt time it began ànd àutomaticallycontinues that such foìlowers ofganize themselves in separate groups.

(Gurdjief 1976: II, 399)

DiilerentÌy fron other esoreric environments, Samael Aun Weor consid,ers sexual alchemy as the only legitimate path of developrnent. All othersare rejected and even attacked as diàbolic, and even beli€ved to be under rhecontrol ofà Black Lodge (Weors.d.n.l. Ì9s6r 69). SàmaelAun Weor teaches thnrthrough the practice ofsahaja Maithuna, i third force, Cherubim, is producedbythe union ofmaÌe and female. Cherubinl is part ofthe creat Divine Mother,a creature offire who acts lbr a liDrited amount oltiÌne, but long €nough to

t47

P]ERLUIG I ZOCCAIELL I

burn away the "I"s against which her force is direcred. Dralving fiom a rantrÌctraditìoD nith a ìong lìistory in Easren spirituaìity and Western esotericism.Sùìael Aun Weor cl.Ìims that by avoiaing rhe emìssion of sp€rm lhe sexualenergy, rathe. dran being dispersed towards the ourside rrnvels ro'vards rhedeepesl lìbfe ofbeing and consciousress, rvhich is theD awaken€d. Unmarrjeddisciples, àlthough not in all branches ofthe cnostic movement, are taught atraDsmutation exercise also known by:ì tantric term, Vajrcli Mudra (.atrhoùghin Tantra this term carries diîèrenr meanings lwhire i9961, as does S4hdidMa;d',nd). llìis exercise consists in special postures followed by a fi rm massageofthe sexualorgans (Weof 1983: 136 45).

Confirmjng a non Libe(ine approaclì to sexualìty which must bc experieDced with absohte chastity ofthe mind, Samael Au. Weor siresses that thefatal antithesis ofthe Yajrolt M,dr,r is "tlìe abjec r an d repugÌìant vice o | ìn astur-balion",wlìich leads rorhe"abyss and second deatli' ( túid.: ta2).lescribed in rheApd.d4,pse. Here lies a specialkey ro rhewhole Weorit€ cnostic sysrenr, whichconsiders sejruality as an emìnent fornr ofreìationship wirh rhe traDscendent.''Sex is the creative function through ivhich the human benrg is a rrue god"(weor s.d.n.l. l9s0; 34) and sexual alchemy is the science ofthe Neh, Age ofAquarius" (iùtà: 37). Weor teaches tllat rhe dispersion of sexuaÌ energy ìs "avice the Lucifers have taught us" (Weor s.d.n.l. 1956:68). These Lucifers a.eesoteric rìvaÌs who have deviated îroÌn the maìÌÌ road ofsexuat magic înd arethe root c:luse ofthe loss ofiDtefnal facuìries, illness, old age, degeneration oIvital functjons, iossofmemory andeven death irsell given that "rhe renebrousadvise th€ ejaculation ofspe n' Qbíd.:62).

"sToP1"

At the beginning we stated rhat tlìe objectives and lim;ts ofourenquiryfocuse.lon an investigation ofthe jnfluence ofceorge lvanovirch curdji€ffì teachingson SnmaeìAun Weor given the extrao rdinary impact o f curdj ief on rlìe panorama of contemporary esotericism, to say nothirìg olrhe influence, as wi.tespreàdàs it is unlnown, he has had on co.tenporary litemture, arr,architectureand music. Specifically our enquiry concenrrares on curdjietii definìte inpacton the theoreticai prrctìcal system thar lveor creared in rhe 1950s.

Through the comparìson we have àdopted on borh phiìological and Ìnter,pretatjve terraiÍs, we do not inten.l to atrribure ro Gurdjiefi wbat properlybelongs to Weor Yet having made this distinctiorì, lre c.n bur suggesr tlìat anattentive reading ofWeor \a'ill lead us to "reread" curdjiellfrom a persp€ctìvenot usually taken by the nany and often in depth srudjcs rcgardirg him. yerthere is something else that enhances lhe Deaning ofour snlall undertrkìng.and which would be missnÌg from our study if we werc uDable to go beyonda mere lextual comparison. This tomethlng else" reveals ho!' all r€achings,

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5EXUAL MA6 IC AND GNOSIS IN COLOMSIA

doctrines, practices, cognitive schemes, conceptùal sophistications, based oDrhe idea of texuality as aD eminent form ofrelationship with the transcenct-ent: and on transfo dration or transmutarion ofbeing to a h igher srate throughthe use, maDipulation, intelÌigence ofsexuateDergy, undersrood in terms ofirsmicro-macro cosmic relarions, are a sórt of'tignature, of a far grearer numberof moden and contemporary esorerìc and occutt groúps than is generally held.

This'iomething else" invites us to reflect on rhjs particuìar undergroundriver whose prenises, coordinat€s, geographies, hisrories remain to be sys-tematically organized. Were we capable of a leap of inr€llecr, it might revealitselfto be .ì peculiar persisring ofcnosis, I retùrn to cnosis or neo-cnosticism, thougbwe Ìnust keep well in the mjnd that rhe scholar musr distinguishbetyreen Gnosticism, neo,cnosricism, new cnosricism, between rhe reavnkening ofGnosis and the rerurn ofgnosis, eschewing any improp€r assìmitationby current cultural m}'ths.

NOTE

L An eariier venioú ofdrk chàIt( (in ÍÀtian) Ms pubtished in 2005 as \ote a mà.ginedeu'nrnusso di c. L C urdjiefi s! SamaeÌ Aun Wcor,: ,4ri6j ./o! r"at Jar the Sturty oJ w\teîtEsoter i.in 5(.2) : 255 7 5.

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