Lectures by Samael Aun WeorThe Doctrine of FireCategory: Lectures by Samael Aun WeorWritten by Samael Aun WeorSecond Part, Following the Lecture: Fire Cult.If what we really want is to attain our own realization of the Being, then it isnecessary repeatedly, under any circumstances to know more about ourselves.Obviously, as we have already stated in former lectures, we need to work with the element fire.Fire itself is a substance that has escaped all chemical analysis. Scientists asseverated that fireis the outcome of combustion, which is an absolutely false statement. No one knows what thenature of fire is.For example, we know that oxygen and nitrogen are in the atmosphere. We do not ignore thatH O that is to say, hydrogen and oxygen are in water. We also cannot ignore thatcarbonis found in earth, but indeed, what is the formula of the fire element?Any scientist could explain to us the formula H O, meaning two atoms of hydrogenand one ofoxygen. Yet, as this formula suggests, let them join these two elements in a laboratory in order tosee if it is true that water will appear; it is obvious that it will not. Why? Because an element ismissing; what element is missing? The fire element is missing. Therefore, the formula H O isincomplete; this is obvious.So, the fire escapes any confinement. A simple flame from these candles that wehave herewould be enough in order to burn the world. Yet, the flame would remain unmodified. It would notincrease one atom more or one atom less.From any of these candles we can get another candle, and another, over and overagain, andignite a tank of gasoline, or detonate a deposit of dynamite, and the fire willcontinue unchanged.Even if we burn the whole world, the candle will remain the same: impassive, asif nothing hadhappened.What kind of substance is fire, which mocks the chemists, a substance that makesso manywonders, and nonetheless, remains the same, unchanging, impassive?Now, as I said to you in the former lecture, we are only interested in the hidden part of the fire,the flame of the flame, the astral assignation of fire, which is divine, which is INRI written on topof the cross. INRI means Ignis Natura Renovatur Integra, fire renews nature incessantly.So, the liberation of the human being is not possible outside of the fire. Onlyby working with thefire we can reach final liberation.For example, the worlds are nothing but granulations of Fohat [fiery potency ofnature], that isobvious. The doctrine that we teach is the doctrine of fire. We have written ourbooks withflaming coals, and amidst the incessant crackling of the flames we deliver our flaming, secretknowledge to humanity.We know very well that behind the fire there are wonders. Once, a great fire elemental wasasked, What is beyond the fire? He replied, That is something that we do not know.The Apostle Paul stated:God is a consuming fire. - Hebrews 12:29Indeed, this is how it is.How the Fire Springs into ManifestationIn former lectures we stated that there are two unities: the incognizable Aelohim, and thecognizable Elohim. AElohim is the incognizable and unmanifested Seity. As for Elohim, it is theArmy of the Word, the Army of the Voice; it is like the Solar Star, the Spiritual Sun, the AbsoluteSacred Sun that emerges from within the bowels of the incognizable. The Army ofthe Wordemanates therefore from the Sacred Absolute Sun, thus the Army of the Word is that unity thathas emerged from the living bowels of the incognizable.The Tree of Life of KabbalahThe Army of the Word is fire, it is the pluralized Fohat, yet we must not forgetthat variety isunity. The Army of the Voice is constituted by those millions of Dhyan Chohan creators of theuniverse, and all of them are flames of blazing fire.But behold how grandiose is the unfoldment of Brahma, the unfoldment of divinity, the unfoldmentof that great, universal fire, how from the incognizable emanates the Demiurge Architect of theuniverse, which is fire.Now, all the Army of the Word, all the Army of Dhyan Chohans, are obviously numbered,classified into groups in accordance with the universal cosmic ideas. They are living numbers,creating and creating anew.It is convenient to understand that the Logos, the Demiurge, the stellar Spiritual Sun, the Army ofthe Word, which in itself is a multiple Logos, has indeed sprung from within thebosom of theincognizable.Atman the ineffable, as a flame formed by many flames, emanated from the Logos.Atman is theInnermost in each one of us, our divine and unnameable Spirit.Buddhi in itself is an unfoldment of Atman. And who is Buddhi? Buddhi is the superlativeconsciousness of the Being. Buddhi is Eros, is Fohat, as messenger of the gods.In the superior worlds of cosmic consciousness, the initiates can evidence in aconcrete mannerthat Atman always sends Eros or Buddhi, the Fohat, or the Valkyrie as we will say in theclassical language of Wagner to perform determined works. Therefore, Fohat or Budhi is themessenger of Atman.One is filled with ecstasy when comprehending the reality of Eros. One is filledwith admirationwhen seeing the Valkyries of the Mahatmas working in the superior worlds of cosmicconsciousness carrying messages to all the corners of the universe, ineffable ladies ofindescribable beauty.The Valkyries work in the temples. The Valkyries deliver messages. The Valkyrieshelp theMahatmas. They are the Fohat messenger, the extraordinary Eros that palpitates within each oneof us.Eros Arrives to Awaken Psyche (soul)What would be of us without Eros? Could we perhaps perform the Great Work of theFatherwithout Eros? We need Eros in order to disintegrate the inhuman psychological aggregates thatwe carry within.Hence, the star that has emerged from the Sacred Absolute Sun is the Demiurge Creator of theUniverse. It is the flame from within which the seven holy flames emerge. That flame is threefold,yet from this threefold flame seven flames emerge, meaning from the triple flameemerges theeternal Heptaparaparshinokh.From the three emerge the seven. In the same manner that from the three candleson the altarwe can light another seven candles, likewise the Logos is a threefold, single flame, formed bythree wicks: the Logos as Holy Affirmation (+), as Holy Negation (-), and as Holy Conciliation(=).Thus, from that triple flame emerges the eternal Heptaparaparshinokh, the sevenflames, namely,Atman-Buddhi... This Atman-Buddhi forms the Divine Monad inside of each one of us.Then follows the Superior Manas or Human Soul, that which we have as human.Thereafter comes this mind that we have in order to think, which unfortunately is bottled up withinmultiple aggregates that constitute the myself, the self-willed, the inferior manas. This is why wesay that we do not have one mind but many minds. It is obvious that if the mental substance isbottled up within many bottles, if it is found divided within these bottles, ifthe substance of themind is bottled up into many Is, then there is not one mind, but many minds, unfortunately. Yet,the radical, the fire, is what is hidden behind all of those energies, which would actually, truly, bethe fourth fire.The fifth is behind all those emotions that we carry within, that the authenticinitiate carries in hisastral body.The sixth flame is behind the principle of life, it is the prana, it is the fireas prana or life.The seventh flame burns within the spinal medulla of the Gnostic ascetic.In reality, truly speaking from the view of occult anatomy, we would say that there are sevenserpents: two groups of three with the sublime coronation of the seventh tongueof fire that unitesus with the one, with the Law and with the Father.If indeed Atman receives the igneous principle, the fire, from the incognizablethrough themediation of the Demiurge Creator of the universe, there is no doubt that all ofthat fire becomescontained within Buddhi.With just reason, it has been rightly said unto us that Buddhi is like an alabaster vase, white andtransparent; within it burns a steady golden fire, the flame of Prajna that radiates from Atman. InBuddhi, Eros, the Valkyrie, the Maiden, in the beautiful Helen of Troy, is contained Atman theineffable. To that the end, Atman-Buddhi as a Monad are radical.In a former lecture, I stated that we have to work with seven radicals, thusnderstand that thebrothers and sisters are already informed about that. These radicals are theen aspects of thefire in us, the seven tongues of fire within our hidden anatomy that emanateectly from theDivine Architect of the universe. This is obvious, and this is how this mustunderstood.I usevdirbeThe incognizable Seity in itself is what is fundamental. Fire emanates from theSeity. SAT[Sanskrit] is the Seity. And Fire that is to say, the Demiurge Architect emanates from theSeity.Listen, there is one point I want to emphasize tonight. If it is true that the Holy Affirming, HolyDenying, and Holy Conciliation in other words, the interior Logoi within each one of us isradical, the Logoi is the intimate Buddha of each one of us, because each one ofus carriestheir own Inner Buddha within, even if one has not yet incarnated him.Our Inner Buddha himself has emanated from Adi Buddha. Listen, Adi Buddha, we would say, isthe individualized incognizable, since each one of us has their own Adi Buddha within theincognizable Absolute Abstract Space. From Adi Buddha emanates our Logoi. I am nowparticularizing and concretizing. And from our Logoi in turn emanate the seven aspects of Fohat,of fire.Adi BuddhaWhen I say that we have to work with the fire, this must be well understood. Weneed to have alittle bit more consciousness about what the fire is; it is necessary to understand the fire better.The mother Kundalini about which we have spoken abundantly is fire. She is the Fohat in us, firewithin our occult anatomy. She is a variant of our own Being, but a derivative.We need to work with fire, with her, because She is the bearer of the fire. She,the igneousserpent, frighteningly writhes amidst the candlesticks of the temple. She is thecobra of the greatmysteries. She is fire that crackles amidst the aura of the universe. Only She can reduce toashes the psychic inhuman aggregates that we carry within.It is not an easy task to disintegrate the totality of our psychic aggregates. Let us consider thatthese psychic aggregates are processed in seven levels of the Being. There are saints that haveachieved the disintegration of some aggregates within the fifth and sixth levels, yet it is very rareto find one who achieves the disintegration of the psychic aggregates in all ofthe seven levels ofthe Being, since in the last levels especially in the seventh those aggregates becometerribly subtle, thus they turn out to be frightfully difficult. Thus, if the initiate is not sufficientlycomprehensive, he can fail in the Great Work.In the superior levels of the Being are things that astonish us. The moral maxims do not serve forthe psychological work in the sixth and seventh level of the Being. The codes ofethics areworthless. The concepts that one had based on mere superficial interpretations about the sacredscriptures are destroyed, etc. The initiate has to become independent not only of the forces ofevil but even of the forces of good. He has to fight against the potencies of evil and against thepotencies of good, since in the last synthesis good becomes evil, certain aspects that seems tobe good become evil, thus one has to go beyond good and evil. All of this meansone needs toknow the good from the evil and the evil from the good.At their base, the conventional, dogmatic structures of ethics only serve as obstacles for the onewho marches on the path of inner realization of the Being. This is the crude reality of the facts.There is a tendency among people to interpret everything to their own whim, superficially.Therefore, those who want to work in the seventh level of the Being have to be strictlycomprehensive, and pass beyond any dogma, and make an inventory of themselves inorder toknow what they lack and what they need. Many times a beautiful virtue only serves as a obstacleto the navigator. Sometimes even the precious gems of spirituality can serve asan obstacle. Thisis why it is very difficult to disintegrate the psychic aggregates in the sevenlevels of Being; thisis why.The Psychological Work with FireOn the other hand, we must learn how to handle the five cylinders of our organicmachine. Whatare these cylinders?Intellectual center, where is it? We know that it is found in the brain.Emotional center, where is it? In the heart, solar plexus, grand sympathetic nervous system.Motor center, where is it? On top of the spine.Instinctual center, where is it? At the bottom of the spine.And the sexual center is in our sexual organs.There are psychic aggregates in the intellectual center, as well as in the emotional center, as inthe motor center, as in the instinctual center, as in the sexual center, this isobvious.One has to study the psychic aggregates in each center. How do they behave? Thisis a matterof self-reflection and of a direct experience, a psychological observation.In any case, any given psychological aggregate cannot be disintegrated without the help of theDivine Mother Kundalini, the cobra of the great mysteries. For the disintegration of any psychicaggregate, She demands that first we have comprehension of that psychological defect that wewant to reduce to ashes; this is obvious.First, we must discover the defect, thereafter we must work on it, and in orderto reach in-depthcomprehension of it we need of the evident self-reflection of the Being. We needto reallyunderstand this or that defect.Thus, once the defect is comprehended, then one must work with the sacred divinecobra of thegreat mysteries; only thus we can eliminate that defect.Again, any defect is related to any center of the organic machine. Thus, with the help of the fire Her, the fire that emanates from the Demiurge Creator of the universe we can reduce toashes any undesirable psychic element, even its manifestation throughout all thelevels of theBeing.But, you have to get familiarized a little bit more with the fire, to learn howto think with fire, toworship fire, as do the Parsis. Like the Christians who exclaim, God is a consuming fire, aswell as the Parsis who worship fire, or as the devotees of any Maya or Toltec, or Zapotec or Incatribe that render so much worship to fire. All of them in their depth belong tothe purest paganismand most delectable Christic esotericism.We can disintegrate the defects in the five cylinders of the organic machine only with fire; this isobvious.Negative EmotionsMy dear brothers and sisters, among the centers that we have in our organism, there is no doubtthat the most difficult to control is the emotional center.The intellectual center, even though it takes a lot of work to control it, in the end with certaindisciplines we more or less control it.The motor center, which is the one that produce movements and that is situated in the upper partof the spine, is also controllable. One can control the movements of the body, walk if you want towalk; if you want to lift an arm or not lift it; to wrinkle the forehead or not.Thus, all the activities ofthe motor center are under our will.Yet, the emotional center is terrible. Yes, this matter about negative emotions,feelings,sentimentalisms, etc. become difficult to control.In Hindustan, for example, the emotional center is compared to an elephant, a mad elephant. Forexample, in Hindustan what do they do in order to control a mad elephant? They place on eachside of the mad elephant a healthy, sane elephant. Thus, they tie these two elephants, one oneach side of the mad elephant, so that they do not part. Then, those two sane elephants finallymanage to teach the mad elephant to become sane. Thus, the insane elephant is eventuallycured. This system used by the Hindustanis is good.The emotional center is an elephant, the intellectual center is another elephant, and the motorcenter or motor-instinctual-sexual center another elephant. Thus, by means of the two elephants,intellectual and motor, we can control the mad elephant of emotions.If at any given moment we want to cry out in desperation, with anguish, in otherwords, if wehave become identified with a negative emotion and we are mad as a hatter, what should wedo? We must lie down on our bed, relax, and empty our mind.When relaxing, we are acting with the motor center, since we are relaxing the body. We relaxthe whole body; we loosen all muscles, all tension in our organism, and finallywe empty our mind in other words, we bring the mind to a stillness and silence. What happens then?Theemotional center is left with no choice but to become a bit calm, to become serene, and finally tosettle down. The intellectual center and the motor center come to dominate the emotional center,two sane elephants that come to tame the mad elephant.We can also control inferior emotions by means of superior emotions, since thereare manytypes of inferior emotions, and you know this very well. For example: a member of the familydies, we cry, we weep, we despair, why? Because we do not want to cooperate withtheinevitable, which is the worst. In life, one must learn how to cooperate with the inevitable. Abeloved relative dies, and we shout, filled with anguish, and we do not accept the inevitable.Thus, we see his corpse in the coffin, however we do not think that he is dead,we do not believeit, it is not possible for us that they died, thus we fall into anguish and desolation. That is terrible.How could we dominate such a state? We do it in two ways: first, we could appealto the systemof two elephants: the motor center and intellectual center, to relax the body and to place our mindin quiet and in silence. This would be the first system.The second system: we can appeal to a superior emotion. It might do much good for us in thosemoments to listen a symphony of Beethoven, or Mozart's Magic Flute, to submergeourselvesfilled with profound emotion into a deep meditation, reflecting upon the mysteries of life anddeath. Then, by means of superior emotion we control the inferior emotions, andwe annul thepain that the death of a beloved one gave us, this is obvious.The emotional center is very interesting, but we have to take command of the lower emotions, tocontrol them, to dominate them, and this is possible according to our didactic.Inferior emotions cause too much damage. Inferior emotions are like those that enjoy bullfighting, those in movies, those in orgies of great festivities, the one who wins the lottery, or asthe one who gets excited by a newspaper story, or about a war, or by many thingsthat happenin the world. Inferior emotions like those given by tequila.The inferior emotions that people develop in all of their bestialities only serve to fortify theinhuman psychic aggregates that we carry within, and moreover, and even worse, they createnew inhuman psychic aggregates.It is necessary to eliminate the inferior emotions by means of the superior emotions; this ispossible. Let us learn to live an edifying and essentially dignifying life. Thisis what isfundamental, otherwise no progress would be possible. How? In what manner?We also need to be more honest with ourselves in order to develop the superior emotionalcenter, to liberate ourselves, to liberate ourselves from the purely negative and superficialemotions.The Inner and OuterThere are people who are courteous to us; they are decent. There are people thatbringfriendship to other people, yet we will say that is just the public or exotericaspect of it, but this isnot all, knowing that we have an inferior psychology. It is not enough to just know how to behavedecently with other people; yes, just the fragrance of friendship from the external point of view isnot enough. What is our internal behavior in dealing with other people? Normally, those whoprovide friendship to another person are twofold: the outside and the inside. The outside isapparently magnified, but inside? Who knows?Are we sure that we do not criticize the friend to whom we have given friendship? Are we surethat we do not feel any antipathy towards some of his facets? Are we sure that we are notdrawing him into the cave that we have in our mind in order to torture him, in order to mock himwhile we are smiling sweetly to him?How many people take good care of someone outwardly, yet internally they do notceasecriticizing them, even though they do not demonstrate their criticisms? Thus, they make amockery of their best friend, even when they smile sweetly before him?Indeed, we really need to be more complete, more integral.We must for a moment put in harmony two running clocks: the outside and the inside. Theexterior and the psychological clocks must march in perfect harmony, one with the other.Comprehend that it is not enough for us to behave well with our friends, that itis not enough tooutwardly give them our love, if inside we are criticizing them, if inside we are torturing them. It isbetter that the two clocks, the outside and the inside, march in unison from second to second,from moment to moment.We must be more complete, more integral. We must stop that mordant, interior psychologicalcriticism towards the people we love. How is this contradiction possible, that we deem a personworthy of our love, meanwhile inside we are criticizing them? That we are even talking very wellof that person to whom we esteem, yet inside we are swallowing them alive?Now, you must know very well that within each one of us live many people, many Is.When yougrab one of these Is and study it with the sense of psychological self-observation, you can seethat each I has an intellectual center, an emotional center, a motor-instinctual-sexual center that is to say, it possesses the three brains.Any given I has bottled mind, bottled will, is a complete person. Thus, within each one of usthere are many people. Within each person live many people, which are the psychicaggregates.Thus, any friendship that we have, deserves to be we might say properly treated.Forexample, you have a friend, and there are things of your friend that you do notlike, yet there areother things that you like. You have a friendship with some Is of your friend, orwith a few egosof your friend, yet there are some other Is of your friend that bother you, Is thatcauseantipathy. We have to bear in mind that many people manifest within each person.Often, youare friends of certain psychic aggregates of this or that particular friend, ofthis or that person,yet you are not friends of all the psychic aggregates of your friend, and that is the question. Thisis why people say, There are things of my friend that I like, yet there are otherthings that Idislike. There are good things; there are bad things. Yes, that is the way we behave towardspeople. It all depends on the type of psychic aggregates that are speaking through them in agiven moment. Therefore, the friendship that we feel is just for a few aggregates of that person,but we do not feel the same esteem for the other aggregates of that person; thus, the person weesteem psychologically, physically, may have psychological aggregates that we donot esteem.At certain times a given friend rubs us wrong, precisely because other aggregates with which wehave no friendship are expressing through him, and that is the harsh reality ofthe facts.If we had a permanent I, we would say, I am a friend of such a fellow in a total, completeway, and we would not find in him any buts or strikes. Nevertheless, it so happens that we donot have one permanent I, but many. Then what is the psychic aggregate, or which Isof thatfellow do we esteem? Do we esteem all of them? So, this is why we need to be comprehensiveabout interrelationships.Why do friends fight? Simply because suddenly within the personality intervenesa psychicaggregate that is not a friend of that friend. Then, discord comes. But if thatpsychic aggregatewithdraws, and another intervenes that is a friend of that friend, ah... then they make amends.How foolish are the friendships then! They are not complete. And they are not complete becausethey are not comprehensive; they do not understand this matter about the plurality of the I,otherwise they would be complete and would know how to forgive the defects of their friends, andwould not fight with them.So, we lack that knowledge about how not to quarrel with our neighbors, how to become morecognizant about it. With comprehension, we improve our interrelations.There are mechanical sympathies and we might say mechanical antipathies. Neitheronenor the other serve us, because they are mechanical.Sometimes we say, That fellow rubs me wrong, but what from that fellow rubs us wrong?Possibly, a psychic aggregate that is not our friend, and that is all.We must not try to force ourselves to become sympathetic with someone with whomwe feelantipathy. Rather, we should find out what causes that antipathy. When we discover based onreflections that the antipathy is mechanical, then that antipathy disappears, then sympathy aloneremains.How can we do this? What can serve us as basis in order to conclude that a givenantipathy ismechanical? Simply, I say, by comprehending the plurality of the I, since it is indubitable thatmany persons live within every person.For example, sometimes in certain people, in a given subject, some aggregates that we do notlike express themselves. This is mechanical. Let us reflect that within that person who rubs uswrong, there might also be some aggregates that can sympathize with us, and be helpful andfriendly. Not all the aggregates that manifest themselves through a subject whorubs us wrong areunpleasant to us. Yes, some aggregates that we do like may manifest through a fellow that we donot like. If we reflect on this, we will comprehend this point of view about theplurality of the I.Then, mechanical antipathy will disappear, since this is so detrimental, becauseit develops moreand more the elements that are related with the negative emotional center. Thus,the more we goabout eliminating the psychological aggregates of the negative emotional center,more and morethe superior emotional center will become developed in us.Superior EmotionsBehold, the superior emotional center is greater and more powerful than the intellect. With thehigher emotional center we can comprehend the nature of fire.The sacred books are written with flaming coals, meaning, with fire. For example, the languageof the Bible is in parables; it is the language of the superior emotional center.Mystical and incorporeal experiences are obviously parables; these can only be understood withthe superior emotional center. The mysteries of life and death are perfectly cognizable by meansof the superior emotional center; this is obvious.I have told you that the Monad is the most important thing in us. The more we goabouteliminating the inferior psychic elements, more and more we will receive the radiations of theMonad.The Monad is Atman-Buddhi. Atman is the ineffable; he receives the force that becomes fromthe Demiurge Creator. The Demiurge creator in its turn receives it from Adi Buddha, theincognizable Seity. Atman as an unfoldment of the Divine Architect of the universe is ineffable;He is that which can be call Paramatman or Shiva Tattva.In spite of being so spiritual, Buddhi becomes we might say more corporeal, moreconcrete than Atman. Buddhi, Eros, as an igneous principle, obviously becomes more evident tous. Buddhis radiations go deeper and deeper as we go dissolving the negative emotions of theemotional center, as the pace that the superior emotional center becomes developed.Atman-Buddhi is the Monad, the reality inside of us, that which counts, the RealSelf in us. Wehave to fight, eliminating negative emotions, in order to get closer and closerto the Monad.Precisely the Monad helps us, because from Buddhi emanates Eros, which is the extraordinarysexual power with which we can disintegrate the psychic aggregates in the forgeof the Cyclops.What would become of us without Eros? Eros is opposed by Anteros, by the powersof evil thatare not outside of us, but within us, here and now. Those are all of those psychic aggregatesfrom the inferior emotional center. Those are the Anteros.If we eliminate the negative emotions and develop the superior emotional center,we will thenpenetrate more and more into the essence of fire. We will come closer and closerto our interiorMonad that has always smiled upon us.Do not forget that initially the emotional center is pure, radiant. The inferioremotions, located inits inferior parts, in its inferior points, constitute the inferior emotional center. Thus, if weeliminate the inferior emotions, then everything becomes perfect, as a delectable lotus flower ofthe superior emotional center.Anyhow, Atman is the ray that connects us to the Logos and to Adi Buddha. The forces of AdiBuddha and the interior Logoi reach Atman, and remain contained within Buddhi. Yet, as long aswe have negative emotions, it is impossible to approach Buddhi. In other words,it remainsdifficult to approach the Monad as long as we continue with inferior emotions within us.We must cultivate superior emotions, such as through music; we must listen the music ofBeethoven. We must listen to Mozart, Liszt, Tchaikovsky. We must learn to paint,but to paintpictures that are not infra-human. We must pour upon the canvas our noblest feelings, thatwhich is pure.Everything we do must be dignifying. One is filled with ecstasy when contemplating theCorinthian columns of ancient times, the marbles of Rome and Athens, the magnificentsculptures of a brunette Isis in the land of the Pharaohs, or of an Apollo or ofa Venus of Nile, orof the chaste Diana.One is filled with ecstasy, vibrating with superior emotions, when listening forexample to the lyreof ancient times in order to enter into profound meditation within the bosom ofnature, or whenwalking through the ruins of ancient Rome, or when walking along the banks of the Ganges, orwhen falling upon our knees when before our guru amidst the eternal snows of theHimalayas.Then, superior emotion vibrates.In ancient times, in Lemuria, in epochs when the rivers of pure water of life flowed with milk andhoney, when still the Lyre of Orpheus had not yet fallen on the floor of the temple and shatteredinto pieces, the superior emotional center vibrated intensely within every humanbeing. That wasthe era of the Titans, the time when the human beings who inhabited the face ofthe Earth couldsee the auras of the worlds, and perceive more than the half of a hooltanpanas of color tonalities.We know very well that an hooltanpanas has more than five million tonalities.When the inferior emotional center was developed by means of violent passions such as lust,hatred, cruel wars between brothers, then that sense became atrophied, and thishumanitybecame stuck within this tridimensional world of Euclid.The hour has arrived to understand that it is possible to penetrate more profoundly withinourselves only by means of the superior emotional center, if we proceed uprightly, if we learnhow to live, if we learn how to interrelate with our neighbors in a beautiful manner. Then we willapproach closer and closer our holy Monad, and distinct flashes of cosmic consciousness willcome to surprise us. They will become increasingly continuous, so that one day we will indeedhave a truly awakened consciousness, the superlative consciousness of the Being:Buddhi. Onthat day we will be blessed. In that delectable dawn, the vibrations of Buddhi will completelysaturate us, and we will know how to truly live in a perfect, cognizant state.This is the conclusion of this lecture.Questions and AnswersAudience: Master, can any virtue be a hindrance on the path to liberation? I mean, are virtues aswell as the vices, defects obstacles towards the path of the Superman?Samael Aun Weor: Can you see how easy it is to misinterpret the teachings? You do it with asimple, sincere heart, yet after you say such a thing, another fellow will misinterpret it a little bitmore, and a third will continue to misinterpret it more, thus when the teachingsreach all ofAmerica, people will already be saying, Samael is against the virtues! Thus, no more virtues!So, this is how the teachings become distorted. This is how the teachings of allthe majorbrothers and sisters who have helped mankind have been distorted. What remains of Buddhism,can you tell me? Gautama Shakyamuni spoke against the abominable kundabuffer organ. Thewhole of his doctrine was against the evil consequences of that abominable organ, yet today theBuddhist gospel is deformed. Nothing, almost nothing, remains from ancient Buddhism.Everything has been deformed.Listen, I am not pronouncing myself against virtues. I clarify:, we must think correctly. Water isuseful, magnificent, good in the sink, good in its container in the bathroom, but what would yousay about water flowing in the room inundating the bedrooms? That would be different, right? Itwould become bad.Fire is good in the kitchen. It is also magnificent there on the candles. But ifright now the firewas burning this house and firefighters come, what will we say? A true calamity,right? Thus,every virtue is good in its right place.A missionary like you is good since you are given the teachings and then you spread themeverywhere, but what if instead of you disseminating the teachings among different people outthere in the streets, or within the Lumisials, or within family homes, you wereto go to brothels todisclose the teachings, would that be correct? That would be bad, right? Then such a missionarywould become what? He would become evil, malevolent. Thus, it all depends on theuse of onesvirtues.Money itself is neither good nor bad, it all depends on the use made of it. If it is used for evil, it isbad. The same for the virtues: they are beautiful, ineffable gems.It is clear that each psychological eliminated defect leaves a free position forthe crystallizationof a virtue. Yet, virtues out of their right place are bad. One can do too muchharm with them,and not only to others, but one can also harm oneself with ones own virtues, if one do not knowhow to handle them. I want the brothers and sisters to understand this with perfect clarity.For example, what would you say about violence? Would violence be good or not? What is yourresponse? What would be the answer?A Disciple: It is bad.Another Disciple: It is good and bad.Samael Aun Weor: The latter answer is most logical.Another Disciple: It depends how violence is applied. If violence is applied with a sense ofdefense, it is good for us. Yet, if applied in an excessive manner, one can become impaired.Venerable Master: Essentially, what you are saying is right, yet this must be specified in moredetail. Obviously, violence leads to violence, and is not advised. Nevertheless,let us delve into it.A man has his wife and sons, he lives at home, he also has daughters, already young adultladies. Suddenly a group of bandits storm the house. They have resolved to rapehis wife and hisdaughters, burn the house, and steal everything. Yet, there is a man there, thehusband. Hesensed when the bandits entered the house, he is aware of them, but instead of wielding the gunin order to defend his home, he blesses the bandits because he is on the saintlypath, andsays, May God bless you brothers of my soul, do not commit the crime of raping mywife, whilethey are raping her. Do not commit the crime of raping my daughters, while they are rapingthem. Do not steal my money, while they are robbing their last cents. Do not burn down myhouse, while they are lighting the fire in it. Brothers, do not do that, because you will gain a lotof karma. Despite your crimes, I am willing to bless all of you.Well, let us suppose that he survived that tragedy, given that the bandits sympathized with him.Well, how would this man be before the authorities and before the divine? The authorities, Ibelieve, would try him as an accomplice of the crime; this is already provided for in the penalcode. That man deserves jail for cowardice, and because he has become an accomplice to thecrime, that is obvious. He deserves prison, he has become an accomplice, and heis a coward.So, what is the duty of that man in that situation, that man who is on the path,he is an initiate, hewants to be a Mahatma, and who knows what else? What is his duty? To die in thebattlefield,defending his family by any means, to die fighting, but to die if he has to die,to die when doinghis duty as a man. That is his duty.And what would we say, for example, of the military? Here we have our LieutenantColonelMoiss Rodrguez Tapia. What we would say, for example, what would our brother who ismilitary say if suddenly the country is threatened? Some aliens come to invade,loot, rape, burn,and rob us, and the army says, We do not fight anymore. May God bless all these invaders. Ifthey burn, woe to them, they will create karma. May God bless them! We do not fight. Thus,they cross their arms and give blessings to the bandits that are attacking us. What wouldbecome of an army like that? Treason to the country, high treason, that is obvious. High treasonpunishable not only by the judges of the Earth, but also of divinity. What thenwould be the dutyof the army at that moment?Disciple: To attack, to defend.Master: Yes, to defend! There is the need to use weapons. So, weapons in themselves areneither good nor bad. It all depends on the use made of them. If weapons are used for good,they are good, but if weapons are used for evil, they are evil. It all depends on thecircumstances.So, this matter about virtues is something that must be reflected upon very much, very muchindeed, because with virtues one can not only harm others, but also oneself.Audience: I have not understood why in The Bhagavad Gita Krishna urges Arjuna tofightagainst his relatives; I have not been able to interpret that.Samael Aun Weor: Well, long live! Long live! Long live Krishna with his encouragement toArjuna! And long may he live as well! And let us go fight against our relatives!Wonderful! Imyself agree with it. Let us go and fight against all the relatives. Let us unsheathe the sword andgo against all of them. Do you know who all those relatives are? Well, they areall of thosepsychic aggregates that we carry within, and against them we have to fight veryhard, even if ithurts. They are our inner relatives, and we must make cracklings of them, and thatis it.Audience: What interpretation can we give then to the teaching that states: But Isay, do notresist an evil person! If someone slaps you on the right cheek, offer the othercheek also?Samael Aun Weor: Indeed, I assure you that if someone comes along and strikes mycheek, Iwill offer the other to be stroked even harder, no problem. But if, here together, I am in charge ofa group of children, or if I am here as a guardian of the temple that is, if I am holding theposition of that brother and suddenly there comes a group of bandits that want to makecracklings from you, then I will fight with them, since that is why the guardianis holding a sword.If they defeat me, well, I will die on the battlefield.What is the duty of the guardian of the temple? You tell me. Well?Disciple: To defend, even with ones own life, the people who are been guarded.Samael Aun Weor: Correct! Right now you are the guardian of the temple. If rightnow someonecomes to attack us, if the the crowds come, if the bandits come to attack thesebrothers andsisters, you have to lose your life if needed,; since you are the guardian of the temple.So then, one thing is one thing, and another thing is another thing. One thing is that we bless ourenemies, that we return good for evil, that when we are struck on one cheek, weoffer the otherto be struck even harder, and another thing is to defend those who are in our care. Understood?This requires a lot of self-reflection, a lot of psychological self-observation,and much meditation,so that at the end we will discover the cause. Once we discover the cause, we disintegrate it withthe help of the Divine Mother Kundalini, with the help of the sacred fire, thenthe virtue ofsympathy for that person who rub us wrong emerges within us. We must therefore becomecognizant of everything, live a conscious life, a more mature life, less mechanical.Audience: Master, can virtue be learned?Samael Aun Weor: Well, my friend, never! Virtues are precious gems, flowers of the soul bornin us when we have eliminated this or that psychological defects. For example, if we haveeliminated anger, then sweetness arises in us. If we have eliminated lust, in its place comes thenthe virtue of chastity. If we eliminated hatred, in its place comes the virtue of love. Thus, as weeliminate these psychological defects, virtues will arise and take their place.This is why we stated that we need to crystallize the soul in ourselves. The soul is pure fire,universal fire, divine fire. That ineffable fire must slowly crystallize in us.But we could notperform the crystallization of the soul in us if we do not eliminate our psychological defects.Thus, as we eliminate every psychic aggregate, in their replacement, a virtue, apower, or a law,etc., will crystallize in us. This is what is called to crystallize soul; thus,finally when all thepsychic aggregates are eliminated, only soul will remain in us; even our physicality must becomesoul. What is the body of a mutant? It is a body already converted into soul.Is there another question?Audience: Venerable master, speaking about virtues, can we consider in many cases that avirtue can create psychological dependence?Samael Aun Weor: When it is not known how to use it, a virtue can create psychologicaldependence, can convert one into a tyrant, can make one to walk a false step, etc. For example,how many judges who had the virtue of fulfilling their duty during the times ofthe FrenchRevolution sent many innocents to the guillotine? There were executioners whoseduty was tobehead many with the guillotine and many of them accomplished their duty; yes, with the virtueof duty they beheaded many; they dropped the blade on their necks. Is that right? So then wehave to learn how to handle the virtues.Virtues are not to be underestimated. They are precious gems. They bloom in us as the psychicaggregates are eliminated. But everything must be in its place. We already saidthat fire is goodin the kitchen, but it is bad if burning the room; the water in the sink is good, but it is bad if itinvades the bedrooms. A virtue is good in its place, and evil when is misplaced.That is all.We need to be more equilibrated, more reflexive, more mature, this is obvious. For example,mechanical antipathy is absurd, but it is useless to fight against mechanical antipathy, it isuseless.For example: some person rubs me wrong, but because I am studying gnosis I willpretend that Iam becoming his friend, thus artificially I will force myself to smile. That smile will be a tragicgrin; no! What we need is to perform a dissection of that mechanical antipathy in order tocomprehend why this person rubs me wrong.Yet, in order to crystallize the soul in us, which is pure living fire, we needto eliminate thepsychic aggregates, and this is only possible when experiencing great emotionalcrises.Comprehension is not a merely an intellectual matter, no! In order to eliminatea psychicaggregate, one has to pass through terrible repentances, and pray, to despair, to beat oneself tothe ground, and even whip oneself if needed.One needs very much to suffer, repent, to go through terrible bitterness. If onedoes not gothrough these emotional crises, that which should be disintegrated is not disintegrated, andvirtues do not crystallize, and the soul does not crystallize.When one achieves the crystallization of soul, everything becomes soul, then onemore flamegloriously shines in the big bonfire burning amidst the magnificent aura of theuniverse. This ishow the doctrine of fire teaches this to us, and this is how we must understandit.Any other questions?Audience: Venerable master, Eros is fire and the Divine Mother in us is fire. What do we do inorder for Eros to assist us, in order to get the maximum fire in us? So that fire does not slip fromus like water?Samael Aun Weor: Well, Eros is fire, sexual fire that emanates from the Monad, and the Monadin turn receives that fire from the Logos. That erotic fire emerges entirely from the Valkyrie, fromBuddhi in manifestation.That fire does not escape if we do not spill the Hermetic Cup, when the cup thatcontains the oilremains intact. But if the Cup of Hermes is spilled, if the erotic fire escapes,if it is lost, then withwhat fire are we going to work? We need the power of the Monad if we want to achieve theelimination of the psychic aggregates. So, this is how this must be comprehended.Audience: How far one should work with this fire, should it also be rhythmicallyor can we get towork even when preventing the fire?Samael Aun Weor: Fire manifests or must be used to be more specific throughout theesoteric work perfectly, rhythmically, since there are times of plus and times of minus, there areindividual mahamanvantara times and individual pralaya times, times of activityand times of rest.Each period of activity must be preceded by a magnetic creative pause. There isbiorhythm ineverything.Audience: Master, regarding the emotional crises that you mentioned, would it beconvenient thata person who is really interested in doing the Great Work to ask his Being to make him passthrough these emotional crises?Samael Aun Weor: The Being is the Being, and the Being has many parts. To whichpart of theBeing are you referring?Student: To the psychological coach, or the particular Anubis at least.Samael Aun Weor: Every part of the Being deserves to be reflected upon. We knowthat fromthe single flame emanate the seven flames, and these seven flames multiply seventimes, and intheir turn those seven into another seven, etc So obviously, one only plays one part, yet theother parts of the Being have to work too, that is obvious. Each flame is obligated to work, butobviously the Mother Kundalini, the wife of Shiva is indeed the one who is obligated to performthe most work.Now, regarding emotional crises, this is a matter related to the superior emotional center. This isa matter of comprehension. When one comprehends how absurd one has been, when onerealizes that one is nothing but a human wreck, that one is worthless, then repentance for all thecrimes committed emerges, and from them emerge emotional crises, which are not fake butreally sincerely felt. That is all.Audience: When it is stated that water is the habitat of fire, are we stating that the fire emergesfrom water, or is fire the first element that gives life to the other elements?Samael Aun Weor: Water, can you analyze it? The H O formula is known, but H O would beincomplete without the Fohat; thus, the Fohat must be added to the formula. So therefore, watercould not exist without the fire element; this is what is primordial, it is fundamental. When firecondenses, first it condenses into air, then into water and finally into earth.You can know the chemical elements of the earth, and know how important the carbon is; youcan know the chemical elements of the air and know what the nitrogen is, what the oxygen is; butwhat are the chemical elements of fire? Who has analyzed it? What is its formula? It is unknown.Why? Because fire is the living expression of the Seity. It is the reflection ofthe Logos of theuniverse. So, everything emerges from fire, and if we do not work disintegratingourpsychological defects with fire, we then march on the path of error.Audience: Master, Lucifer is the bearer of light, right? What relation has Lucifer with the DivineMother in us and with the work in the forge?Samael Aun Weor: Lucifer is the fire, is the fohat, is the sulfur of medieval alchemists.Obviously, he is the reflection of the Cosmic Christus, of Vishnu in us and within us.Undoubtedly, he descends into the depths of oneself, within ourselves. This is amatter ofChristic esotericism. We say that he is the devil when we have not yet eliminated the psychicaggregates. In him all of our defects are reflected. But if we disintegrate ourpsychic aggregates,then he shines and becomes integrated with us in order to transform us and to make of usmutants.What is a mutant? It is a human integrated with Lucifer, who grants him all powers: the Elixir ofLong Life that grants us power over the elements of fire, air, water, and earth.But in order for Lucifer to shine within us, to become integrated with us, one needs first of all tobe whitewashed; this is why the medieval alchemists stated, Burn your books and whitewash theBrass. We need to whitewash the devil.Each one of you has the devil black as coal, horrible. We need to whitewash him,and only youcan whitewash him. Yes, only each one of you by disintegrating your psychic aggregates. Theday that you do it, you will integrate with him, and he with you, and he will grant you the hiddentreasure, the Golden Fleece. He will give you all the powers. Before whitewashing him it is notpossible. Understood!Audience: Master, when repentance does not emerge due to the multiplicity of theego, anydetermination that we take in order so to say to punish us, as did Saint Anthonyor SaintFrancis, wouldn t that appear to be an evil deed? Could this be a very useful action to take on thepath of the self-realization in order to eliminate certain psychic aggregates?Samael Aun Weor: Well, in this there are no dogmas, but inventories, namely: additions,subtractions, multiplications, and divisions. There is the need to know what welack and what weneed, without dogmas.First of all, what we need is to know why repentance does not arise within us, if it is becauseindeed we are already perverse. Because when repentance arises in us, it is because perversityis no longer in us. But if repentance does not arise, it is because we are too evil, too perverse.My dear friends, what is obviously within repentance? Some translate it in one way and others inanother way. Some say that repentance relates to changes in the way people thinkand they citeGreek terms, etc., but I do not agree with those conceptions.When one, indeed, is facing ones own Divine Monad that emanated from the Sacred AbsoluteSun, and looks down and sees what one has in the bottom and becomes aware of onesallbarbarity, one experiences repentance, one passes through emotional crises.But when we are so far from the Sacred Absolute Sun, when already the emanations, the cosmictides of the Sacred Sun Absolute do not reach us because we are too deviated, isolated, falleninto black magic, we are then a lost case, then in this case one is perverse, and such a perverseone will have to recriminate himself much. He will need to pass through horriblepenances.Obviously, we will need to be very honest with ourselves, extremely sincere, tobe able to reallydisintegrate the inhuman psychic aggregates we carry inside. But above all, if repentance doesnot reaches us, it is because we are evil, perverse, one who has reach perversity.Listen, one thing is evilness and another is perversity. The perverse does not feel remorse orrepentance. He is a hopeless case. The cosmic ripples of the Sacred Absolute Sunno longerreach him; this is why he does not feel remorse or repentance, and he becomes cynical, hebecomes an inhabitant of the submerged mineral kingdom, he enters the world of 96 laws. Thatis all.But what to do in that case, in order for the one who does not feel remorse to repent? Again, hewill need to appeal a lot to the force of reflection in order to analyze his psychological defects,and even to make certain rigorous penances, and to discipline himself, etc., asI said.Audience: Is there an exact formula in order for one to work with the divine Daimon, to invokehim in order to receive his light?Samael Aun Weor: Behind that question, at the bottom of it, there is a spring ofcuriosity. Yes, inthe background there is a spring of curiosity. Would you like to work with him?Simply, so muchhas been heard about him. Goethe addresses him. Dr. Faust, enchanter, magician,addresseshim. Many texts address him, implying that it is well worth attempting some friendship with him,but I question all of you here present, if indeed there is anyone here present that is duly andtruly prepared to work with Mr. Lucifer? Let us be sincere! Who of you is duly and trulyprepared? None of you indeed.