Gnosi s Magazi ne Issue 30 - page 3

The mission of the Gnosis Magazine

To disseminate the teachings of by Samael Aun Weor, for the well being of all humanity.
To study and explore the works of the initiates, adepts and precursors of Universal Gnosticism.

To serve as link of union and fraternity to all people interested in Gnostic Anthropology and the
renewal and expereince of contemporary Gnosticism.
Forward
Meditation is the foundation stone for the
student of Gnosis. With regular practice of
meditation we can begin to comprehend the
ancient Greek axiom Oh man know thyself
and you will know the universe and the
Gods. Above all, meditation is the science of
self-knowledge, and the first step on this path
is to look within ourselves.
Meditation is more than a technique for
relaxation and contemplation; meditation
brings us to the doorway of self-knowledge
and the path of the universal wisdom called
Gnosis. Meditation is the daily bread for the
Gnostic, nourishing the soul, preparing the
aspirant for a higher perception of oneself
and the world.
The practice of meditation has benefits for
the body as well as the mind, it is well known
today by medical practitioners that meditation
improves health and is widely accepted among
mainstream medicine as a legitimate means
of the healing process. However meditation
has far deeper purposes, the improvement
of physical health is a natural outcome to the
regular practice of meditation.
The origins of meditation, which can be
traced back thousands of years; predating all
the popular religions and beliefs of today, was
practised by those versed in the mysteries
as a means of transcendence, to experience
directly the true meaning and nature of
oneself. All the ancient cultures from Asia,
Europe, Africa, Australia, Middle East and the
Americas practised some form of meditation
as part of their everyday life to commune
with nature and the universe around them.
Gnostic meditation is not just a renewal of lost
ancient wisdom but is founded on practical
exercises to assist the student of Gnosis in
all aspects of modern life.
Many mysteries lie hidden within the depths
of the human mind; meditation is the key
to unlocking these secrets of our true inner
potential and to discover the obstacles that
hinder us. In the Gnostic path laid by Samael
Aun Weor, he gave many techniques and
steps in meditation for Gnostic students to
put into practice.
In this the 30
th
issue of the Gnosis Magazine,
the lectures "How to solve problems" and
"The hidden side of the psychological moon",
should be read and reflected upon time and
time again so that we truly feel the meaning
of these great lectures by Samael Aun Weor.
In our efforts to understand so as to give to
others; we will be given wisdom.

- From the Editors.

Gnosi s Magazi ne Issue 30 - page 4
How to Solve
Problems
Lecture by Samael Aun Weor
Man faces innumerable problems in life.
Each person needs to know how to solve
each of these problems intelligently. We
need to comprehend each problem. The
solution of every problem is in the problem
itself.
The time for us to learn how to solve our
problems has arrived. Many problems exist:
economic, social, moral, political, religious,
family related, etc. and we should learn
to solve them intelligently. The important
thing to remember for the solution of every
problem is to not become identified with the
problem.
We have a certain tendency to become
identified with a problem and the identification
is so intense that we, in fact, become the very
problem. The result of such identification is
that we fail in the solution because a problem
can never solve another problem.
One needs much peace and mental calm
to solve a problem. An uneasy, battling,
confused mind cannot solve any problem.
If you have a very serious problem, do not
become identified with the problem, do not
become a problem yourself; retreat to any
healthy recreational place: a forest, or a
park, or the home of a very close friend, etc.
Distract yourself with something different,
listen to good music and then, with your
mind tranquil and calm, in perfect peace,
try to comprehend the problem profoundly,
remembering that the solution to every
problem is within the problem itself.
Remember that without peace you cannot
do anything new. You need calm and peace
to solve the problem, which presents itself in
your life. You need to think in a completely
new way about the problem that you want
to solve and this is only possible by having
tranquillity and peace. In modern life we
have many problems, and unfortunately, we
do not enjoy peace. This is a true jigsaw
puzzle because we cannot solve problems
without peace.
We need peace and we should study this in
depth. We need to investigate the principal
factor that puts an end to peace inside and
outside ourselves. We need to discover what
causes the conflict. The time has arrived to
comprehend in depth at all levels of the mind
the infinite contradictions, which we have
within, because that is the principal factor of
discord and conflict. By comprehending in
depth the cause of an illness, we cure the
patient. Knowing in depth the cause of the
conflict, we do away with the conflict: peace
is the result.
Within and around us, thousands of
conflict-forming contradictions exist. Truly,
what exists within us also exists in society,
because as we have said so many times,
society is an extension of the individual.
If there is contradiction and conflict within
us, then these also exist in society. If the
individual does not have peace, society will
not have it either, and in these conditions all
the pro-peace propaganda becomes, as a
matter of fact, totally useless.
He who dies not before he dies,
perishes when he dies.
- Jacob Beohme
Gnosi s Magazi ne Issue 30 - page 5
If we wisely analyse ourselves, we discover
that a constant state of affirmation and
negation exists within us. What we want to be
and what we actually are: we are poor and we
want to be millionaires, we are soldiers and
we want to be generals; we are single and we
want to be married; we are employees and
we want to be managers, etc.
The state of contradiction engenders conflict,
pain, moral misery, absurd actions, violence,
murmuring, lies, gossip, etc. The state of
contradiction can never bring us peace in
life. A man without peace can never solve
his problems. You need to intelligently solve
your problems and therefore it is urgent
that you have peace constantly. The state
of contradiction impedes the solution of
problems. Each problem implies thousands
of contradictions. Shall I do this? The other?
How? When? etc.
Mental contradiction creates conflicts and
frustrates the solution of problems. We first
need to solve the causes of the contradiction
in order to end the conflicts. Only in this
manner will peace arrive, and with it the
solutions of the problems. It is important
to discover the cause of contradictions; it
is important to analyse this cause in detail.
Only in this manner is it possible to do away
with the mental conflict. It is not correct to
blame others for our internal contradictions.
The causes of these contradictions are inside
of us.

Mental conflict exists between what we are
and what we want to be, between what a
problem is and what we want it to be. When
we have a problem of any type, either moral,
economic, religious, family-related, marital,
etc., our first reaction is to think about it,
resist it, deny it, accept it, explain it, etc.
It is necessary to comprehend that with
mental anguish, contradiction, worry, conflict,
it is not possible to solve any problem.
The best way to react before a problem is
silence. I am referring to the silence of the
mind. This silence arrives by not thinking
about the problem. The silence arrives when
we comprehend that nothing is solved with
conflict and contradictions. This silence is
not a special gift of anyone, nor the capacity
of a certain type. No one can cultivate this
silence; it arrives by itself.
It arrives when we comprehend that no
problem is solved by resisting it, accepting,
denying, affirming or explaining it, etc.
From mental silence is born intelligent action,
the intuitive and wise action that will solve
the problem no matter how difficult it might
be. This intelligent action is not the result
of any reaction. When we perceive the
event, the problem, when we notice the fact
without affirming, denying or explaining it,
when we do not accept the fact, nor reject
it, then arrives the silence of the mind.
Intuition flourishes in silence. From silence
the intelligent action, which totally solves the
problem, bursts forth.
Only in mental silence and calm is there
freedom and wisdom.
Gnosi s Magazi ne Issue 30 - page 6
Mental conflict is destructive and harmful.
Mental conflict is a result of opposed
desires: we want and we do not want, we
desire this and the other. We are in constant
contradiction and this, in fact, is conflict.
The constant contradiction, which exists
within us, is due to the struggle of opposite
desires. There is a constant negation of one
desire by another desire; one determination
is replaced by another. A permanent desire
does not exist in the human being; every
longing is temporary. He wants a job and
after he has it, he desires another job.
The employee wants to be a manager;
the priest wants to be a bishop. Nobody is
satisfied with what he has. Everyone is full of
unsatisfied desires and wants satisfaction.
Life is an absurd succession of fleeting
and vain desires. When we profoundly
comprehend that all the desires in life are
fleeting and vain, when we understand that
the physical body is engendered in sin and
that its destiny is to rot in the grave, then
true peace of the mind is born from that
profound comprehension. Contradiction and
conflict disappears. Only the mind that is in
peace can solve problems. Peace rests in
the silence of the mind.
Contradiction surges from obstinacy: when
the mind clings to one single desire, when
it wants its desire to be realised whatever
it may cost, it is logical that there must be
conflict. If we carefully observe two people
who are discussing a problem, we will be
able to confirm that each person clings to his
desire, each person wants to see his desire
satisfied, and this naturally creates mental
conflict. When we resolutely see the vanity
of desires, when we comprehend that desire
is the cause of our conflicts and bitterness,
true peace arrives.
Exercise
Seated in a comfortable chair, or lying
down in your bed, close your eyes. Then
concentrate on your interior, studying
yourself, investigating your desires, your
contradictions.
It is necessary for you to comprehend what
your contradictory desires are, so that you
may know in this manner the causes of your
internal conflicts. Peace of mind comes from
the knowledge of the causes of the mental
conflict. Practise this simple exercise daily. It
is necessary that you know yourself.
- May peace be with you!
Gnosi s Magazi ne Issue 30 - page 7
Within us there is a hidden part of our own
Ego that is never visible. As the Moon has
two faces, one that is visible and another that
is hidden, in the same way we have an occult
part that is not visible.
First of all, I want you to understand that as
there exists a Physical Moon, there also exists
the Psychological Moon. That Psychological
Moon is carried within us; it is the Ego, the
I, the myself.
The visible face, with some observation,
can be seen by everyone. But there is an
invisible face of our Psychological Moon that
cannot be observed easily. Unfortunately the
Essence has not illuminated the hidden part
of our own Inner Moon. In reality, we live in a
small region of our Consciousness.
We have created a portrait of ourselves.
When the Consciousness as a ray of light
penetrates that invisible face, then the hidden
side of ourselves, the portrait that we had
created of ourselves, is disintegrated, it is
reduced to cosmic dust.
It is unfortunate that we only live in a small
part of ourselves and we ignore many things
about ourselves. The hidden side of that
unknown part is normally really profound and
we need to know it. This will be possible if
we project the light of our Consciousness
onto it.
That hidden face is important because it is
in this part where we find the origin of our
errors, the innumerable mechanical reactions,
our stinginess. Obviously, so long as we
have not illuminated that occult side with
the rays of the Consciousness we will relate
incorrectly not only with ourselves but also
with our fellowmen. When one illuminates
the hidden face of our own Psychological
Moon it is possible to know ones own errors;
only then is it possible to see our fellowman
correctly. However, when one does not
illuminate that hidden part of oneself with the
Consciousness, one mistakenly projects all of
ones psychological defects onto others.
The Hidden Side of the
Psychological Moon
Lecture by Samael Aun Weor
To be pleased with one's
limits is a wretched state.
- Goethe
Gnosi s Magazi ne Issue 30 - page 8
If we are stingy, we think that everybody is
like that. If we have a lot of hatred, we will
see everybody in that way. If we are envious,
we also believe that others are envious. If we
are violent, we do not understand the others
violence; we believe that we have reason and
that others do not.
When we feel antipathy for somebody, it is
obvious that the defect that we have internally
is in that person and that we are incorrectly
projecting onto him.
Why do we feel antipathy for somebody? Why
do we see in him a defect that annoys us?
Although it seems incredible, even if we
would not accept it, the truth is that we also
have that defect and we are just projecting it
onto our fellowman.
When one understands, it is obvious that one
will want to eliminate the element that has
been discovered. When we observe some
defects in our fellowman, it is certain that
those defects can be found in the hidden face
of our Moon. Therefore, it is unfortunate that
we are incorrectly relate towards others.
If we relate incorrectly with ourselves,
obviously we will relate incorrectly with
others. If we relate correctly with ourselves,
we will relate correctly with others; that is
obvious. Accordingly, once one understands
this, one realises how mistaken one walks
along the path of life.
We protest because others are not careful
and we believe that is the reason why others
are not doing well; just because they are not
careful. The one that is careful feels annoyed
observing someone who is not. If we observe
carefully, we will realise that we are not
careful; we will realise that the defect that we
see in others also exists in the unknown face
of ourselves. The one that believes he is very
careful can discover that he is not as careful
as he believes and that there is a disorder
in himself that he ignores, does not accept,
does not believe and does not understand.
So, it is worth knowing that unknown face of
oneself.
When one projects the light of the
Consciousness on that unknown face, one
changes completely. When one discovers
that one is violent, then one learns how to
tolerate the violence of others and it becomes
possible to say to oneself, I am violent, so
why I am criticising that person? When one
understands that in reality one has injustice
within oneself, then one learns to tolerate the
injustice of others.
It is said in Gnosis that we have to learn to
receive with pleasure the unpleasant actions
of our fellowman, but it would not be possible
to really receive with pleasure that unpleasant
action, if one does not know them. In order to
know that action, we have to project a ray of
light on that dark side of ourselves, on the
side in which exists all the unpleasant actions
that we have and that we project onto others.
Therefore, when we know our unpleasant
actions, we learn to tolerate the unpleasant
actions of our fellowman.
Obviously, in order to crystallise the Cosmic
Christ in oneself, one inevitably needs to
learn to receive with pleasure the unpleasant
actions of the others; only in this manner
can the Lord of Perfection crystallise little
by little.
It is necessary to understand that the Lord
of Perfection only crystallises in us through
the force of the Holy Denying (the Second
Logos). There are three important forces
within us. The first one is the Holy Affirming,
the second is the Holy Denying and the third
is the Holy Conciliating.
In order to crystallise, for example, the Holy
Conciliation (the third force, the Holy Spirit, the
Gnosi s Magazi ne Issue 30 - page 9
neutral force), it is necessary to transmute the
creative energy; that is how that marvellous
force crystallises in the Existential Superior
Bodies of the Being.
In order to crystallise the second force, the
force of the Lord of Perfection, of the blessed,
of our Lord the Christ, it is necessary to
learn to receive with pleasure the unpleasant
actions of our fellowman.
And in order to crystallise in ourselves the
first force, the Holy Affirming, it is necessary
to know how to obey the Father in the
heavens as on Earth.
The Sacred Absolute Sun, from which
emanates all life, wants to crystallise in each
one of us those three forces of nature and
the cosmos: the Holy Affirming, the Holy
Denying and Holy Conciliating.
Analysing the Holy Denial; the Christ, we
understand that we need to deny ourselves
(Matthew 16:24). I repeat; we need to learn
to receive with pleasure the unpleasant
actions of our fellowmen. But how is it
possible to do so if we do not know our own
unpleasant actions?
For example, if we have anger and we
know that it exists in us, if we have become
conscious of it, it is obvious that we will excuse
that defect in others and as a result there will
be better relations with our fellowmen.
When we have envy and recognise that we
have it, that it exists in the hidden face of our
Psychological Moon, we learn to forgive the
unpleasant manifestations of envy in others.
If we are full of pride and we know that we
have this defect, that we are vain and we
recognise it, then we learn to see a vain
person with more comprehension. We do not
want to criticise because we know that within
us we have the same defects.
If a man thinks that he is honest and unable
to lie and suddenly somebody calls him a
liar, obviously if he has accepted that the liar
exists in the dark part of his Psychological
Moon in an unconscious form, he will not feel
offended and he will know how to be more
tolerant towards his fellowman.
Many believe that they have a liberal
behaviour that is correct. However, if
suddenly somebody says to them that they
are not so liberal and correct, they might feel
offended. Well, if they have learned to project
their Consciousness onto the occult side of
themselves, then surely they will come to
the recognition that they are not really so
liberal and correct as they thought and that
deep inside of them there is injustice and
intolerance, etc. If somebody tries to offend
them they would not feel offended because
they would know that what that person says
is the truth.
It is very important to observe that hidden
side, the side in which the critic, the censor,
exists. Let us be sincere, let us self explore,
let us illuminate that hidden side of our
psyche and we will see that the defects
that we criticise in others also exist within
ourselves.
1. Holy Afrming
(Father)
2. Holy Denying
(Son)
3. Holy Concilidation
(Holy Spirit)
LOGOS
Gnosi s Magazi ne Issue 30 - page 10
The censor and critic exist because of a
lack of comprehension. What do we censure
others for? What do we criticise others
for? Our own defects; that is what we are
criticising.
It is sad to know that we project our
psychological defects onto others. It is sad
to know that we see others as we really
are. This is something that we have to
understand. We all have the tendency to
believe we are perfect, but we have never
had the idea to observe the other side of the
Moon, our Psychological Moon, that side that
is never visible.
The time has arrived to seriously self explore
ourselves, to illuminate the hidden side of
oneself in order to really know the invisible
side. When we illuminate that side, we
discover with horror the psychological facts
that we normally would not accept, facts that
we believe we do not have.
For example, if an honest man is called a
thief, that is an offence. However, why should
he feel offended? The offended one could
even react violently. The fact that an honest
man could feel offended when he is called a
thief shows that he is not honest. If he were
really honest, he would not feel offended.
If that man illuminated the dark face of his
Psychological Moon with the light of the
Consciousness, he would discover the Is
of a thief. Impossible! How horrendous! But
it is the truth. They exist and we do not even
remotely suspect it.
I observed it when I was working in the
elimination of the Ego in the Causal World. I
was amazed; I never thought I had the Is
of a thief but I found a legion. Impossible! I
never stole; not even five cents. How could
there be the Is of a thief? Well, impossible
or not, there they were. I have to say to you
that in everyday life somebody could leave
exposed a treasure of pure gold: I would
not take even a coin (even though it is said
that before an open coffer even the most
righteous fail). I am sure that in that sense I
would not fail, not even if he leaves gold dust,
I would not take even a milligram.
However, with pain I discovered that deep
inside there were Is of a thief. When I was
observing with the sense of psychological
self-observation, I saw them escaping (like a
thief that steals and escapes, horrible faces
of thieves) and I was horrified of myself. But
I do not feel ashamed confessing it; if I did
not confess it, it would be a sign that they
are still alive. The hypocritical person has
the tendency to hide his own defects, so I do
not have any inconvenience in confessing it.
I had those Is even while living an honest
Gnosi s Magazi ne Issue 30 - page 11
life. What did I have to do? To disintegrate
them, to reduce them to cosmic dust.
Yes friends, inside, in the hidden side, one has
unspeakable, indescribable monstrosities.
Therefore, when somebody washes his
hands saying: I am a good man, I do
not steal not even five cents, I have done
so many charitable actions, I am a good
husband, good father, good son, I do not kill,
I do not steal, I do not adulterate, then I am
a saint, he is secure candidate for the abyss
and the Second Death.
Not one of us should believe that he is a saint
because in the hidden side of oneself, in the
invisible side, one has unspeakable, horrible
monstrosities.
Unfortunately, people live in a small part
of themselves and do not see the general
picture; they only see a small piece of it.
Everyone has created a portrait of an honest;
a charitable person. We have adapted our
existence according to that portrait and from
that portrait we act and react constantly.
In the hidden side are the stinginess, the
censors, the critics; but one thinks that one is
perfect. Therefore, it is worth reflecting about
all of this. Everybody suspects it, but no one
dares to look face-to-face at the hidden side
of oneself, where exist the facts that produce
discord in the world: the censure, the critic,
violence, envy, etc.
Envy, for example, has become the axis of
this civilisation. If somebody has a small car
and then sees a beautiful car passing in front
of him, he says: Man, I want to be in a better
situation, I will see if I can get a better car.
Why does he want a better car? Because
of envy, the envy that lives in the hidden
face of his invisible Psychological Moon.
Unfortunately, I repeat, envy has become
the secret spring of action and that is really
unfortunate.
Accordingly, with our progress in the
psychological self-exploration, we will become
more and more conscious of ourselves.
The time has come to understand that if we
do not know that hidden side of ourselves,
we will relate incorrectly with our fellowman.
It is necessary to learn to relate in a better
way with ourselves in order to have a better
relationship with others. How can we relate
correctly with others if we do not even relate
correctly with ourselves?
In the work on ourselves there are very
difficult steps. It happens that when we
work on ourselves, we change. Obviously
that transformation is misunderstood by our
fellowmen. Our fellowmen do not want to
change; they live trapped in time, they are
the result of many yesterdays, and when
we change they judge us mistakenly. This
is something that the Gnostic student has
to know.
In the world many moral codes are written.
However, what really is moral? Are moral
codes useful for the elimination of the ego?
Can they illuminate the invisible side of
oneself? Can those moral codes help us
achieve sanctification? They can do none
of that. The moral is a fruit of custom, of a
place and an era. What is moral in one place
is immoral in another; what was moral in one
era was not in another. Therefore, what do
you think? What really is moral?
In ancient China it was correct to kill the
father when he was old and unable to take
care of himself. What could we say when a
man kills his father? Patricide, no?
Morality is a slave of place, custom and era.
Then, how useful could the moral codes
that have been written in the world be?
How useful could those bright moral codes
be? Can those codes eliminate the Ego?
Gnosi s Magazi ne Issue 30 - page 12
Can they illuminate the hidden side of our
Psychological Moon? No! They are not useful.
In the path of the elimination of the ego we
would look immoral at first glance.
What is the kind of morality that we have
to follow? What is moral if the codes are
useless?
There is a type of moral that one day was
condensed by the Tibetans in the Paramitas.
It is unfortunate that the Paramitas have not
been translated from the Eastern languages;
I have tried to find them and I have not found
them. A real ethic; who could understand that
ethic? Maybe you could, maybe not.
If you change, it can happen that people will
turn against you. If one of you changes, it
could happen that all of us will point to him as
immoral, as a bad person, look, what he has
done! That is to say, the censors appear and
it is because people want to see the initiate
trapped in the past and in no way do they
want to see the initiate changing, developing
something new. When the initiate changes,
he is misunderstood and mistakenly judged.
The ego is time and the egos of others cannot
accept that someone could escape time; they
do not accept it in any way.
I was expelled from my parents home because
I resolved to change. They tormented me
a lot: the rules of the teachers, the pinches
on the ear, the knocks on the head because
I did not dominate those teachings that to
them were fundamental. I was expelled from
my own house, from the school, from every
place. The conclusion is that I was a nuisance
and all of this because I was changing; I
did not want to remain trapped in time. So I
was condemned as heretic, as wicked. They
even persecuted me nearly to death as the
number one enemy of the official religion.
I put myself out of the wave; they could not
forgive me of the fact that I did not want to
follow their beliefs.
If one of you changes, you can be sure that
others will criticise. We are in the Lumisial
but we want to even see the Master walking
according to some rules pre-established in
time. I am sure that you would not look on
me with pleasure if I were to get out of those
patterns. You have your codes and if I escape
from those codes, then what would happen?
You would not like that, and perhaps you
would say, Look at what he is doing, and he
is a Master.
Well, that is what happened. Why? Because
I did not want to accept the codes, because
I did not want to remain trapped in time,
because I did not want to be trapped in their
moral codes.
Some of you follow the Ten Commandments
and from there you do not exit. Some others
follow codes more or less established by your
Gnosi s Magazi ne Issue 30 - page 13
relatives in time. Some of you follow rules
of behaviour that were learned in different
pseudo esoteric and pseudo occult schools.
When one of you does not behave according
to these codes that you have established
in your minds, then he is an indignant, bad
person. Therefore, let us see how hard it is
to achieve the Inner Self-Realisation of the
Being.
According to the use of self-observation one
knows that hidden side, knowing that inside
there are facts that we did not know, elements
that we not even remotely suspected.
When we eliminate those facts, this starts
psychological transformations that obviously
are reflected in our fellowman. They
misunderstand those changes because they
do not want to accept somebody that does
not behave according to the pre-established
norms; with the codes.
It happens that in the work, many times we
have to be immoral. When I say this, it is
necessary to understand it. I am using this
word not in the sense that you know it, in the
negative sense. I want to use this word in
the positive, constructive sense. I mean that
we have to avoid the expired codes of some
moralities that do not have a solid base. For
example, I will warn somebody because he
has arrived at the end of the class, That is
not correct, look at all the noise that you have
made, you have to arrive always on time,
the class begins at nine oclock, etc. Well,
the path is normally very difficult, it is narrow
and straight. On each side there are horrible
abysses, but also marvellous ascensions and
fearful descents.
There are many paths; some of them bring
the domination of determinate zones of the
universe, that is to say, one becomes a deity
or Cosmo Creator (speaking in the Hindustani
style). Some others go to various heavens.
There are paths that escape from the central
path that have a marvellous appearance
of sanctity but that go to the abyss and the
Second Death. It is hard not to get lost, and
the norm is to get lost many times because of
determinate moral codes.
Then what do we have to do? We must
self explore ourselves in a constant manner
and censure ourselves before censoring
somebody else.
Before being violent with others, we must
self-explore ourselves in order to know our
own violence, that inner violence that exists
even if we think that we do not have it.
If people could live in a more conscious
manner, everything would be different.
Unfortunately, we have created many
portraits of ourselves because we live in a
small part of ourselves. When we project our
Consciousness onto that invisible part, the
portraits are reduced to cosmic dust because
we are changing. How small and deformed
are the self-portraits we have created; how
far are those portraits from what we really
are! I was thinking out loud; you were part of
my own reflections.
How stingy we are, nevertheless we do not
suspect, even remotely, that we are stingy,
that in the hidden side of ourselves we have
stinginess!
Sometimes we think that if the Gnostic
Esoteric Groups were better, we would feel
happier. We even want an ideal world to
work on it. We think that if we could go to
the mountains or to the profound valleys we
could work in better way. That is not useful.
How useful would it be to be in a cave, when
inside of us we have all those facts such as
envy, lust, hatered, etc., etc., etc.
We; the ones who are present here, are not
perfect, we are not gentle lambs. We are not
perfect, only the Father is perfect. That is
obvious.
Today, I see many friends together in this
meeting - well, I am abusing the word many:
I see a small group of brothers and sisters.
Are you sure that you form part of a nucleus
of fraternity, love and beauty? Is there anyone
here who never criticises others? And when
you are together in an assembly, are you sure
that you never gossip amongst yourselves?
You sit here like little saints, but deep inside
of you there are envies, fights, hatreds,
incorrect criticisms, etc., and you know it, but
everyone sees the faults in others and not in
himself. No one realises that the fault that he
is observing in others exists inside of himself.
Very few are the brothers and sisters that
know how to reflect on these things, few are
those that know to understand.
Why would we want something ideal, an
ideal world, where no one could hate, in
which everyone could be a brother or sister,
in which everyone wanted wisdom and the
love? Is there a reason to wish that? In reality
there is not.
If the group is in Third Chamber they
symbolise and represent precisely the life
beyond, the life that is beyond this chamber.
You know that life, the train of existence,
humanity in general, is full of terrible defects;
you know that the multitudes are full of anger,
greed, lust, envy, pride, laziness and gluttony,
etc., etc., etc. It is not an ideal humanity.
Then why do we want this small group to be
ideal? This small group represents humanity,
those multitudes, those millions of people
that exist in the world. Here in this small
group are the same errors that the multitudes
have. Therefore, in this small group there is a
marvellous school, there is an extraordinary
psychological gymnasium.
Did a friend say something critical to someone
else? The one that spoke should investigate
himself to see that occult part of himself, that
invisible side, in order to observe and to know
why he censured his fellowman.
Did a sister say something about another
woman? Well, instead of criticising she is
better to self explore that part of the Moon
that is invisible. Then, for certain, she will
realise that the error that she is observing
in the woman also exists in her own hidden
part, in the part that is invisible. In that way, it
would be more useful to stop criticising and to
use this gymnasium for our self-discovery.
In a small group, all of humanity is represented
(which is marvellous, extraordinary), and
there is a precious gymnasium necessary
for self-discovery. If a group were perfect,
then there would not be any necessity for this
group. What for? If everybody was perfect,
why should we have this group?
Gnosi s Magazi ne Issue 29 - page 14
Gnosi s Magazi ne Issue 30 - page 15
This group exists because we are not perfect.
Our errors, the errors of all the brothers
and sisters added together are the errors
of humanity. This is the representation of
humanity. Therefore, let us make good use
of this school and instead of censuring
somebody, let us censure in us the error
that we are observing in others. That error
has to be used as an example for the
Consciousness; it will allow us to know
that we have that error in our hidden side.
Observe how useful an esoteric school is, a
school of regeneration.
This is a school of regeneration and we are
foolish when we leave the school and we try
to find the ideal humanity. Where will we find
it, in what part of the cosmos?
There is a divine humanity, yes, but it is not
the common humanity. The Conscious Circle
of Solar Humanity, the circle that works in
the Superior Centres of the Being, that is the
unique humanity that I would call ideal.
How can we call ideal the son of our
neighbour? How can we call Peter, Paul,
Steven, Jim, Calvin and Joseph ideal?
However, all of us need them. The errors of
the neighbour are very useful to us. We can
use them as indications. If I discover such
and such person is full of envy, I must be a
little reflective, I am censuring the life of that
person, and this indicates that I have it deep
inside of my Consciousness, in that invisible
part.
It is necessary to know who is the censor,
who is the I of the critic. It is worthwhile to
reduce that I to cosmic dust.
Question: What could you explain about the
Gorgons?
Samael Aun Weor: The Gorgons? What do
you want to know about the Gorgons? Has
not Virgil the Poet of Mantua talked about
that in the Aeneid? Has not Dante talked
about them in the Divine Comedy? What
do you want to know about the Gorgons?
The Gorgons with their venom are the Three
Furies, which Virgil in his Aeneid talks about.
They exist there. There they are, terrible in
Christic Esotericism.
The first one we could call Judas, the demon
of desire; the second we could call Pilate, the
demon of the mind and the third one we can
call it Caiaphas, the demon of ill will.
Now, what really counts is that each one of
us beheads the Three Gorgons that we have
inside. They belong to the hidden, to the
invisible side.
Question: When you mentioned the code
of morals, I think that there can exist the
danger to want to transform Gnosis, the
Gnostic teachings into a moral code. If we
are living in accordance to the teaching but
we do not understand it, then we are not
living according to the real meaning of the
teaching. Can this be possible?
Samael Aun Weor: Yes, and I observe that
there is a strong tendency in our friends of the
Gnostic Movement to write moral codes, and
Gnosi s Magazi ne Issue 30 - page 16
everybody has the tendency to want those
codes to be respected. Everybody wants
to establish moral codes in the Movement
so all the brothers and sisters will adjust to
them. In the end those codes are absurd,
rancid, backward, and they become bottles
in which the mind remains trapped and then
the work in the elimination of the Ego fails. It
happens that in this work it is necessary to
do things that could seem as immoral, that
sometimes one has to get out of that norm in
which everybody is submitted.
It happens that when one thinks that all is
going well, one is going badly and precisely
when one is going well, others think that one
is going badly. This is the nature of this path;
there is a lot of virtue in the wicked and a
lot of wickedness in the virtuous. There are
tremendous dangers. It could happen that
one can go along an alley that one thinks
is the correct one but it happens that one
leaves the Real Path.
INVERENCIAL PEACE!
Samael Aun Weor
"All worldly pursuits have but the one unavoidable end, which is
sorrow: acquisitions end in dispersion; buildings in destruction;
meetings in separation; births, in death. Knowing this, one should, from
the very first, renounce acquisition and heaping up, and building, and
meeting; and faithful to the commands of an eminent guru, set about
realizing the Truth (which has no birth or death)."
- Milarepa
Behold, O Father, how, distant
from Thy Breath,
This being upon earth
Wanders, the target and
victim of all ill
Lost and perplexed it
flees the deadly chaos -
How shall it find its way?
Therefore send me, O Father,
Descending, I bear the
seal of heaven,
Traversing all the Aeons,
Teaching all sacred knowledge;
Thus may God's image
be made manifest;
And thus to you I give
The deeply hidden knowledge
of the sacred way:
'Gnosis' it shall be for you..
- Early Christian Gnostic Hymn
Gnosi s Magazi ne Issue 30 - page 17
Annie Besant
October 1, 1847 - September 20, 1933
Social reformer and mystic, Annie Besant
- Wood wrote many articles on issues
such as marriage and women's rights for
National Reformer. In 1877 she wrote a
book called, The Law of Population and later
published The Link, promoting women's
rights. Elected to the London School Board
in 1889, she initiated a programme of free
meals for undernourished children and free
medical examinations for elementary school
students.
Annie Besant introduced International
Co-Freemasonry into England with the
consecration of Lodge Human Duty No.
6, London, on September 26, 1902 by
officers of the Supreme Council Le Droit
Humain. She was co-founder of the Order
of the Temple of the Rosy Cross (OTRC) in
London, in 1912 and was elected president
of the Theosophical Society from 1907 until
her death in 1933.
She opened the Central Hindu College,
Benares, in 1898, later receiving the
honorary degree of D.L. by the Benares
Hindu University. A vocal supporter for
Indian Home Rule, she was interned by
the British authorities during the first world
war. In 1917 she was installed as President
of the Indian National Congress party.
As long as you have not grasped
Life issuing forth from death,
You're but a troubled guest
Upon the shrouded earth.
- Goethe
Biography of
Annie Besant.
"Never forget that life can only be nobly
inspired and rightly lived if you take
it bravely and gallantly, as a splendid
adventure in which you are setting out
into an unknown country, to face many
a danger, to meet many a joy, to find
many a comrade, to win and lose many
a battle." - Annie Besant
The drawing from the
"Musaeum hermeticum"
by Hermann van de Sande, (1625)
Description by a Gnostic Instructor
The entire structure illustrates the Ninth
Sphere. The work of the Hermit (Arcanum
9) is the descent into the Ninth Sphere in
order to be born again. This is a cycle of
descending and ascending, represented here
by the large circles around the circumference
of the drawing. The top is in the light and
the bottom is in the darkness, representing
alternating periods of initiatic trials. Through
the process of the second birth, the Sun and
Moon (male and female) work together to first
create then perfect the Solar Bodies, here
represented by the five stars. The six-pointed
stars are related to the Seal of the Living
God, the Seal of Solomon (Solar-Man). This
is emphasised by the Divine Mother who sits
in the centre of the drawing, and is the centre
of the Alchemical Work. She holds aloft the
Seal in her right hand, indicating action, and
with her left indicates the sexual organs.
On her right sits the male, carefully holding
an upward (active, projective, masculine)
triangle, which is the ancient symbol for fire.
To the Divine Mothers left sits the woman,
who holds the ancient symbol of water, a
downward, receptive, passive triangle. When
the two are united (fire/water, projective/
receptive, male/female) in Chastity then we
can be born again of water and the Spirit
(fire), as Jesus explained to Nicodemus.
Hidden in the earth are Apollo and six Muses.
He plays his lyre to accompany the voices of
the Muses.
This word (Vitriol) is an acrostic, derived
from the phrase Visitam Interiore Terras
Rectificatur Invenias Ocultum Lapidum, (visit
the interior of our earth, that by rectifying, you
will find the occult stone).
In the drawing, Apollo, as the Sun God,
descends into the earth to play the seven
notes of the lyre, which relates to the seven
notes of the mantram, the seven chakras,
which must be played, and the seven bodies
that must be made into perfect instruments.
All of this can be done when the forces of
Gnosi s Magazi ne Issue 30 - page 18
The electrons constitute a bridge between Spirit and matter.
Hydrogen in itself is the most rarefied element known, the primary
manifestation of the Serpent. Every element, every food, every
organism is synthesised into a specific type of hydrogen. Sexual
Energy corresponds to hydrogen 12 and its musical note is Si.

- Samael Aun Weor,
Laboratory of the Third Logos, The Perfect Matrimony
Gnosi s Magazi ne Issue 30 - page 19
the Sun (the fire) are stored inside the Earth
(the body). Those who fornicate expel that
energy, and thus Apollo cannot reside there.
All tales and all songs, and all inspired
knowledge come from the Muses. They
symbolise the divine consciousness, or
Neshamah, here trapped in each level of
the mind. By delving into the interior of our
Earth, we seek objective knowledge, which
comes through Neshamah. In the presence
of Apollo, the knowledge they give helps
us free the soul from the darkness. But the
Muses can mislead.
We know enough to make up lies which are
convincing, but we also have the skill, when
we will, to speak the truth. [The Muses to
Hesiod. Hesiod, Theogony 25]
The mind is a labyrinth. Apollo (the Christic
Fires revealed in transmuted sexual fires)
guides the Muses; if he is not present (as in
the case of fornicators) the Muses lie: in other
words, the consciousness remains trapped in
the ego, which lies.
The four corners of the drawing are the four
elements that have to be conquered in order
to reach Mastery.
The well at bottom centre is the well from the
story of Jesus and the Samaritan woman.
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Gnosi s Magazi ne Issue 30 - page 20
The purpose of this study is to introduce the
reader to the group of manuscripts generally
known as the Nag Hammadi Texts and to
study four of the most prominent, under the
light of the ideas, methods and systems
taught by Samael Aun Weor. With this goal
in mind, we will draw a parallel between
the systems, methods and ideas widely
accepted or practised by the participants of
this forum, and that of the early Gnostics
or the groups that produced the literary
manuscripts in question and the sets of ideas
and systems ascribed to them. We can also
be certain that by knowing more about the
early Gnostics we are also enhancing our
true identity as members of the organization,
since Samael Aun Weor has insisted that
we are the true Gnostic Christians

Because the texts comprise twelve books
plus eight pages removed from a thirteenth
book, also grouped in fifty-two manuscripts
and various copies, we have tried to work
with four of them which appear to be genuine
Gnostic texts written by Initiates in the
Gnostic mysteries. It is obvious that many of
these texts may have considerable historical
and perhaps even religious value, but for
the purpose of our works and studies, we
will focus our attention in those whose ideas
can clearly be handled with the tools at our
disposal. I am referring to the guidelines
provided to us by Samael Aun Weor mainly
in Chapter 10 of The Secret Doctrine of
Anahuac (Anubis Publishers International,
Toronto,1998). Other works by the author
also shed light into this matter.
The Nag Hammadi Library derives its name
from the fact that this was perhaps the first
time ever that the book format, as opposed
to the most usual roll, was used. The format
has been called a codex and it resembles the
modern format of a book, a more practical
format preferred by the Christians of the
time. Each of the books, except the tenth,
consists of a collection of relatively brief
works. Another element to consider is the
fact that the texts were translated from their
original Greek, and a few of them were
poorly translated to their present version
in Coptic. Sometimes the quality of these
translations does not accurately reflect the
intentions of their authors who wrote in Greek.
The discovery, preliminary adjudication, and
the partial publication that finally lead to
serious studies of the manuscripts were
infested by all sorts of events; to mention a
few, Egypts internal political upheaval and
wars with Israel, rivalries among scholars, and
generally a slow progress in photographing
pages at Cairos Museum, where most of the
manuscripts are stored. The following is one
of the bizarre events linked to the history of
the Nag Hammadi Texts. In December 1945,
Muhammad Ali, a peasant from Al-Qasr in
Egypt, and six others were digging for soil to
be used as fertilizer not far from the hamlet
of Hamrah Dum. They unearthed a 60 cm
jar which was opened, and in which interior
the codices were found. The books were
divided among them and one full book was
rip to pieces and the parts were assigned
evenly among them. Ali took home his part
and left it near a large oven. His mother used
The Gnostic Papires
of Nag Hammadi
An essay by a Gnostic Instructor
It is through water and fire that the
whole place is purified - the visible by the
visible and the hidden by the hidden.
- Gospel of Phillip
Gnosi s Magazi ne Issue 30 - page 21
the broken book as fuel for the oven. At the
time, Ali was involved in family rivalries in
which murder was not uncommon. In fact, Ali
himself participated in a murder. Since family
members were being killed at intervals, police
searched Alis house almost every night. He
then decided to hide the books with a relative
who sold them to antique traders. This was
the beginning of a saga that would culminate
in the first publication of the texts over 30
years later in 1977 by James Robinson.
Robinson, a biblical scholar was able to track
Ali down and locate, with his help, the actual
site of the discovery.
Robinsons publication The Nag Hammadi
Library (Harper Collins, San Francisco, 1978)
is recognized as one of the most complete
version of the texts if not the most inclusive.
Incidentally, a phrase found in the epilogue
written by Richard Smith is the only implicit
recognition of the Modern Gnostic Movement
founded by Samael Aun Weor. Although brief,
the phrase is the sole acknowledgement of
the existence of the Gnostic Movement ever
to be found in any scholarly book. It reflects
the poor perception that academics have of
our organization and of Gnosticism. He says,
A few recent groups calling themselves
Gnostics have appealed to an underground
yet pervasive gnosis rather than to the
ancient historical Gnostic sects. This is true of
La Asociacin Gnstica which is widespread
throughout Latin America

Before their actual publication, some texts
ended up with various recipients, including
a set of manuscripts presented to Carl Jung
in his 80th birthday. Once the scholarly
work was completed, Jung himself made
arrangements to have them returned to
Egypt. These texts would be later called the
Jung Codex. Jung was fascinated by the
Gnostic ideas, which, he thought, expressed
the spontaneous, unconscious thoughts that
humans constantly repress.
In the same genre, and almost simultaneously
with the discovery of the Nag Hammadi library,
we find the discovery of the Dead Sea Scrolls.
Here we remark curious similarities with the
trajectory of The Nag Hammadi Texts; their
story was also plagued with similar events.
Their publication was delayed for at least
forty-five years since their acquisition in 1945
until the first public view ever allowed by the
experts who were holding them until the early
90s. The Dead Sea Scrolls draw attention to
one of the divergent groups within Judaism,
the Essenes who later moved forward to
Gnosticism. Once their bitter struggles
ended, modern scholars unfortunately, have
performed their studies isolating both sources
from each other (The Nag Hammadi Texts
and the Dead Sea Scrolls).
Before these two important discoveries, not
many productions by the Gnostics themselves
were available, except, among a few others,
the manuscripts in Coptic that contained two
books of Pistis Sophia that had been acquired
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Gnosi s Magazi ne Issue 30 - page 22
by the British Museum around 1785. In fact,
this text, together with the interpretations
provided by Samael Aun Weor has become
the Bible of modern Gnostics. Considered a
late work of minor importance, Pistis Sophia
has escaped the wrath of the scholars and
has been left intact, much in the same way
as Genesis and Revelation of the Bible
have been left untouched because no one
understands them; scholarly speculation is
too divergent in its interpretation.
Scholars typically assign the following basic
elements to all Gnostic systems (See Gnosis
and the New Testament by R. Mc L. Wilson,
Basil Blackwell, Oxford, 1968).

There is a distinction between the unknown
and transcendent God and the Demiurge or
creator of this world, the latter being identified
with the God of the Old Testament.

Man in his true nature is essentially similar
to divinity, is a spark of the heavenly light
imprisoned in a physical body. A myth about
an earthly fall that explains mans present
state and his yearning for liberation.
The saving Gnosis that helps us achieve this
liberation and to awake the consciousness of
our own true nature and divine origin.
Not surprisingly, a similar set of characteristics
is put forward by Samael Aun Weor in Chapter
10 of The Secret Doctrine of Anahuac (Anubis
Publishers International, Toronto, 1998).
Samaels works expand and elaborate these
postulates. Before the publication of the texts,
scholars views tried to refute the influence
of Gnosticism on the early development of
Christianity. It is currently accepted however,
that Gnostic systems had a powerful impact
on Jewish traditions, Christian theology and
Hellenistic ideas of the time. Conversely,
Gnosticism assimilated many aspects of the
cultural and religious ideas that circulated
freely in the geographic areas dominated by
the Roman Empire hundreds of years before
and after Christ.
The value of these texts lies on the fact that
their vision provides direct access to the
Gnostic perception of the world. We must
remember that the sources that we have had
with respect to the Gnostics come directly
from their very opponents, the Churchs
Fathers. One cannot expect an unbiased
account from those who imposed their views
on the various Gnostic groups and sects.
Other aspects clearly defined in The Nag
Hammadi Texts are the following.
The world is a prison. All sparks of
light have been trapped in matter and
hostile forces hinder their liberation.
A course in Gnosis is now available from our website www.gnosis.org.au. The
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Gnosi s Magazi ne Issue 30 - page 23
We are foreigners in the world. Whereas
Christians perceive themselves as part of
Creation, Gnostics feel like they do not belong
here and one day, they will withdraw from
matter in order to return one day to where
they belong, the Eternal Cosmic Father.
A kingdom of light and darkness exists.
Light fell into darkness and needs to return
to its origins.
The pneuma lives in a dream-like state. This
state is illusion, a nightmare, a lie. Due to the
power of the archons (The Laws of Cause
and Effect or karma) the pneuma lives in a
state where the consciousness sleeps.
One important aspect of the Gnostic doctrine
is the role played by the doing as opposed
to the view of the triumphant Catholic Church
that believing is enough in order to obtain
salvation. Doing is the natural result of the
knowledge that one acquires; this knowledge
is directly related to the Doctrine of the
heart, or Gnosis. The Gnostics placed a
great emphasis on knowledge. The Sophia
(wisdom) aspect, although with many
variants, pervades most Gnostic writings.
Another important aspect widely accepted by
scholars as a fundamental aspect of Christian
Gnosticism is the action of the Salvator
Salvandus. By definition the Saviour comes
to collect the divine sparks trapped in matter,
and by doing so, he saves himself. Under
the framework of this lecture, only four of the
texts will be studied.
The Gospel of Mary Magdalene
The first section describes the dialogue
between the Saviour and the disciples on the
nature of sin. The second section contains a
description by Mary of a special revelation
given to her by the Saviour. Although
truncated because a portion is missing, in
this section Mary Magdalene is describing
the Saviours revelation concerning the rise of
the soul to pass four powers. The enlightened
soul overpowers the four powers with her
gnosis and attains a final silent and rest. The
Apostles Andrew and then Peter challenged
her on two grounds. First of all, Andrew says
these teachings are strange. Secondly, Peter
questions her, on why the Saviour would have
told such things to a woman and kept them
from the male disciples. Peter and Andrews
positions reflect the view of the times that
denied the validity of esoteric revelation and
rejected the authority of women to teach.
The rejection of inner revelation, vision, and
mystic inspirational esotericism still prevails,
supported by the view that mysteries have
to be transmitted or interpreted by a teacher
(priests, monks, etc.). The accepted practice
of rejecting female participation on the
decision making processes with respect to
religious matters would be held for almost
1500 years by the various Christian groups
and will culminate with the feminist liberation
of the 20th century.
Gnosi s Magazi ne Issue 30 - page 24
It is clearly demonstrated therefore that Mary
was favoured by the Saviour and her visions
and insight clearly surpass Peters. This
is also a topic widely approached in Pistis
Sophia. Orthodox Christians, nevertheless,
have never acknowledged her as an apostle.
The climactic aspect of interest to us on this
gospel is the suggestion that its revelation
came from a direct, intimate communication
between Mary and the Saviour. It suggests an
erotic relationship that puritans of all epochs
including ours, tend to ignore. Samael Aun
Weor clearly states that Mary Magdalene,
Jesus companion and priestess, normally
discourses about the mysteries because
Christ himself has initiated her. She indeed
has first hand access to the mysteries.
Valentinus and The Gospel of Truth
Valentinus was one of the most important
leaders of Gnosticism. The Church Fathers
like Tertullian (190 BC) and Irenaeus (180
BC), among others, fought Valentinus (140
BC) and his followers. Valentinus system was
based in a particular vision of the unfolding of
creation. The monads or aeons are thirty and
they come forth in couples. In the beginning
was the entirely incomprehensible Pre-Father
or Abyss. With him was Silence, also called
Grace or Thought. When the Abyss decided
to conceive, Silence gave birth to the Mind,
which was the only that comprehended the
greatness of the Pre-Father. The Mind is
also called the Only Begotten Son or Father.
With him, the Truth (a feminine word) was
produced, thus forming two original male-
female couples: Abyss (male) and Silence
(female), Mind (male) and Truth (female). The
last feminine figure in the chain is Sophia. She
made a passionate attempt to comprehend the
Father, but because it was impossible, she fell
into great agony. The other aeons, disturbed
by Sophias pain appealed to the Father
for help. The Unknowable One produced a
new couple: Christos and the Holy Spirit.
Although the elements already mentioned are
not clearly outlined in The Gospel of Truth,
some scholars typically assign this text to
Valentinus. This Christian Gnostic text shows
clear affinities to the Valentinian School
and it offers a subtle yet moving reflection
on the person and work of Jesus. Some
scholars have suggested that the Gnostic
leader himself was the author. Certain key
themes and perspectives characteristic of
the Valentinian thought, such as the principle
that the knowledge of the Father destroys
ignorance are emphasized. The sophisticated
literary topics combined with powerful religious
feelings shown on The Gospel of Truth
appear to be the reason why the teaching of
Valentinus and his school had such an appeal
for many Christians of the second century.
According to Gnostic ideas derived from the
Valentinian thought, sin is ignorance and
salvation is the imparting of true knowledge
concerning God. Not only the Valentinians,
but other Gnostic currents as well, held the
view that Christ was a force, a certain type of
energy called Christos (the name of the aeon
closest to humans) that Jesus of Nazareth
incarnated. This ancient belief substantially
agrees with the view commonly held by the
modern Gnostic Movement.
Gnosi s Magazi ne Issue 30 - page 25
The Testimony of the Truth
This manuscript clearly shows the Jewish
influence on its Gnostic author. The Gnostic
perspective, however, exemplifies the strong
view about a Creator God who has a poor
judgement as opposed to the more dynamic
description of the snake as wiser than
any other wild creature. The acceptance of
the Serpent as a vehicle for the knowledge
was widespread among various Gnostic
sects, particularly, the Ophites. For them, the
Serpent symbolized the primordial fire. The
author includes an allegorical interpretation of
the serpent as a symbol of Christ.
On another section, an interesting point is
made about Christ and his processes. For
the Son [of Man] clothed himself with his first-
fruits; he went down to Hades and performed
many mighty works. There he raised the dead
ones; and the rulers of the world of darkness
became envious of him, for they did not find
any sin in him (Chapter 32-25, 33, 1-10).
The initiate must undergo a similar process
when descending into the Ninth Sphere. By
liberating himself, he also motivates other
souls to escape from darkness to the light.
The Gospel of Phillip
The Gospel of Phillip presents a view of
particular interest to modern Gnostics,
since the similarities with the written work
of Samael Aun Weor and other alchemists
are striking. One of its fundamental aspects,
the mysteries of the bridal chamber, seems
to be a guide of alchemy, that is, if we take
for granted that the Gnostic will apply skilfully
the guidelines provided. The terms dissolve
and dyeing or dye, which are of current use
in Alchemy, are already present in Chapter
61-15. God is a dye. As the good dyes,
which are called real because they can get
dissolved with the things dyed by them, so it
is with those things dyed by God. Since his
dyes are immortal, they become immortal by
means of his colours. Now God dips what he
dips in water. It is not possible for anyone to
see anything of the things that actually exist
unless he becomes like them. This is not
the way with man in the world: he sees the
sun without being the sun, and he sees the
heaven and the earth and all other things,
but he is not these things. And what is the
role that fire and water play in all this? See
Chapter 57, 21-25, It is through water and
fire that the whole place is purified the
visible by the visible and the hidden by the
hidden.
All Gnostics who want to eliminate the ego
are fully aware of the tremendous barrier that
lust represents. Quite often we repress these
instincts, but the gospel provides a measured
and different view on how we should approach
the temptations of the flesh. Fear not the flesh,
nor love it. If you fear it, it will control you. If
you love it, it will swallow and paralyse you.
See Chapter 66-4.
Interesting details about the Bridal Chamber
are given on Chapter 69. A bridal chamber
is not for the animals, nor is it for the slaves,
nor for dishonoured women; but it is for free
men and virgins. The terms Free men and
virgins are not to be understood literally.
Dishonoured women are all women who
participate in the marriage of defilement
which is fleshly and lustful. Those who
are slaves of their senses and those who
behave like animals with respect to sex
are denied access to the bridal chamber.
The term free men was applied to the
Christians who possess the resurrection,
the light, the cross, the holy spirit, in a word,
those who have progressed well beyond
the level of the current intellectual animal.
We must never forget that the sacrament
of alchemy must be approached by both
participants with a pure, lust-free heart, or
the fire will never rise up the spinal column.

Gnosi s Magazi ne Issue 30 - page 26
The total redemption of a Christian or Gnostic,
who can be likened to an alchemist, can only
take place by means of the Bridal Chamber,
in essence, the perfect practice of alchemy.
The final step in alchemy, the holy of the
holy ones is explained in Chapter 69, 15-
25. There were three buildings specifically
for sacrifices in Jerusalem. The one facing
west was called the holy Another facing
south was called the holy of the holy one.
The third facing east was called the holy of
the holy ones, the place where only the high
priest could enter. The holy of the holy ones
is the Bridal Chamber. These appear to be
three main stages of alchemy as explained
by the Gnosticism.
In the practise of alchemy, this gospel advises
in Chapter 82, 3-10: Indeed marriage in the
world is a mystery for those who have taken
a wife. If there is any quality in a blemished
marriage [common marriage], much more a
marriage without blemish is a real mystery!
It is not carnal but pure. It neither belongs
to the darkness nor the light, but to the day
and the light.
Conclusions
Scholars have catalogued, scrutinized,
analysed, discussed, argued, criticized
and even ridiculed the texts but only a
few individuals have penetrated their true
insight. They have focused themselves on
the outer shape of this treasure, misleading
many readers to believe that some are
just the creation of some lonely minds or
groups of disgruntled heretics. However, we
should appreciate them more as tools for
self-knowledge than as simple patches of
religious gossip, translated from one language
to another.
Universal salvation, a concept that has
been fundamental to Christianity since
its beginnings, was openly challenged by
Gnostics of all times. We are fully aware that
salvation is something very demanding and
the Christ is not a physical person but rather
a force, an energy that comes to those who
are prepared to receive Him. Likewise, the
Hebrew god used to be received with hostility,
making a great number of these books not
only anti-Christian but anti-Jew as well.
Powerful links between Oriental Buddhism
and early Gnosticism have been found in the
idea that one can become a Christ. Although
this concept was always rejected as heretic,
it is constantly recurring in Gnostic myths
and systems reflecting the Buddhist view that
anyone can become a Buddha. In other words,
one can achieve higher levels only through
ones own works, not through ones beliefs.
The influence of the Gnostic groups was felt
for hundreds of years. Traces of their works
pervaded the lives of many people before
Christianity was born and it evolved and
grew with it until it was slowly assimilated by
the mainstream. The effects of Gnosticism,
positive as well as negative covered a
period of over five to six hundred years, from
approximately 100 B.C. to 500 A.D.
Gnosi s Magazi ne Issue 30 - page 27
An obvious yet anti-Christian system based
on a highly organized form of esotericism
within the followers of Christ was always
hidden to the public eyes by the Church.
Many of the texts, however, repeatedly assert
the idea that not all the Disciples of Christ
belonged to the same category. It is now
widely accepted that besides the twelve,
Christ had seventy-two disciples in what was
a type of inner circle.

The body of texts currently available to
modern Gnostics becomes formidable tools to
support the theological aspect of the various
works of Samael Aun Weor. We must never
forget, however, that the various authors
and translators of the Nag Hammadi Texts
belonged to various cultural levels and some
manuscripts do not reflect a great degree
of sophistication or profound knowledge of
Gnosticism. This is evidenced in a poor
translation of parts of Platos Republic found
among the texts.
The Nag Hammadi Texts must be approached
with caution. They were written in times of
religious effervescence, when anyone could
be a preacher or a religious leader of the
newborn Christian groups. When originally
written, Gnostic scripture was one more of
many competing bodies of Christian literature;
therefore, some writings do not necessarily
reflect the inspiration of conscious writers or
true initiates.
The teachings of Samael Aun Weor perfectly
encompass all principles and ideas preached
by the early Gnostics. He presents these,
however, in an appealing, yet sometimes-
colloquial style that few people are able to
appreciate. Devoid of vain intellectualism,
the core of modern Gnosticism has been
designed to reach the consciousness of the
true seekers, in order to fulfil the mission
entrusted to Samael Aun Weor, that is to form
the Salvation Army, the salvation of the worthy,
those who will be capable of eliminating the
ego to participate in the creation of a new
golden age.
Gnostic systems have left various
representations of their ideas, not only in the
texts which are the object of this work, but
also in graphic representations of gods and
mythical figures.

Gnosi s Magazi ne Issue 30 - page 28
Recorded and produced by the Circle for Investigation of Gnostic
Anthropology. The CD includes a reading from an excerpt of a lecture by
Samael Aun Weor, The Power of Mantram, and a recording of a Gnostic
group chanting the seven vowels for the chakras during a guided meditation.
The cost of the CD is $15 Australian plus postage.
For orders and enquiries email: cdorders@gnosis.org.au
The Power of Mantram
Guided Meditation and Mantram CD
The Elementals
Excerpt from a lecture by Samael Aun Weor
In that Etheric Region, in the Fourth
Dimension, live the Elemental creatures of
Nature and this is something that we should
understand deeply. To such creatures we will
give the name of Elementals, because they
live in the elements.
You know my dear friend, that the fire
is inhabited by Elementals creatures; you
understand that the air is also densely
inhabited by that class of creatures and that
the water and the earth, are inhabited by
those same Elementals.
The creatures of the fire, from the oldest times,
were known by the name of Salamanders;
the Elementals of the air are designated with
the name of Sylphs; the beings of the water
are called Undines, Nereids, Sirens, etc.,
etc.; creatures that live between the rocks of
the earth have been baptised with the name
of Pygmies, Gnomes, etc. It is clear that the
form of these creatures varies very much.
The creatures of the fire are thin and dry,
very similar to the cricket, although of much
bigger size.
The creatures of the air are small very
beautiful children with rosy faces like the
dawn.
The Elementals of the water have diverse
forms; some seem to be ineffable ladies,
happy between the waves of the immense
sea, others have the form of siren-fish, with
the head of a woman, and lastly there are
Undines that play with the clouds or live in
the lakes and rivers that flow along their
rocky channels.
The Gnomes of the earth, the Pygmies,
appear to be old men with their long white
beards and ceremonious continent. They
live normally in the mines of the earth or
look after the treasures that are hidden
somewhere in the earth.
All these Elementals of the Nature are useful
in great creation; some encourage the fire;
others impel the air forming the winds; still
others encourage the waters; and others
work in the alchemy of the metals inside the
bowel of the earth.
Meditation exercises given by Samael Aun Weor
Meditation on a candles flame
For this exercise, we must fix our sight,
hearing, taste, smell and touch on the flame
of a candle. We watch the flame dancing,
hear the sound it produces, feel the warmth
it releases, the smell it gives off etc. In
our mind, there must be only the flame of
the candle; any thought appearing on the
screen of the mind will be consumed by this
flame, disappearing immediately. We must
come to feel ourselves as part of the flame,
scrutinizing it until we succeed in seeing
that which animates and gives life to fire,
namely the salamanders.
- Treatise of Hermetic Astrology
Astral projection and imagination
There is a key to go out in the astral body
and this is a quick one. When waking
from normal sleep, close your eyes
without moving. With your eyes closed,
vividly imagine a particular place. This
has to be translated into facts. Feel
yourself absolutely certain of being in
the imagined place. Combine will with
imagination and the logical result will be
success. Bring your imagination into play
and start to walk in the location you are
imagining with faith.
- Tarot and Kabbalah
Developing telepathy,
the Golden Cross meditation
The disciple should sit in a comfortable
chair, looking towards the Orient. He
should imagine that there is a large
golden cross in the east, shining with
blue and golden rays. The disciple should
imagine those rays entering through his
solar plexus to reinforce it. One should
practice this exercise ten minutes every
day, always in the first hours of the
morning and preferably at dawn.
- Practical magic
Gnosi s Magazi ne Issue 30 - page 29
The brilliant procession of ideas
dazzles the rouge of the intellect and
gives him a certain sense of self-
sufficiency so absurd as to cause him
to reject all that which does not smell
of library dust and university ink.

- Samael Aun Weor, The Great Rebellion
Runic Magic
by Samael Aun Weor (an excerpt)
Remember Gnostic brethren that our motto
is THELEMA. The Divine Rostrum crowned
with Thorns signies Thelema, that is to
say, Conscious Will.
Dorn is also the phallus, the volitive
principle of Sexual Magic (Maithuna). There
is the need, by means of the phallus, to
intelligently accumulate the seminal energy,
and when it is refrained and transmuted, it
is converted into Thelema (Will Power).
Arm yourself with a will power like steel,
remember beloved reader that without the
thorn which pierces or sticks, the spark
does not jump, the light does not emerge.
We can return from Tartarous and up to the
light of the sun, only with Thelema (Christ
Will).
Truly, I tell unto you that Christ Will knows
how to obey the Father on earth as it is in
heaven.
Take heed of the Evil Will, it is in itself the
strength of Satan, that is to say, concentrated
desire.
PRACTICE:
In the military position, on our feet, rm,
and facing towards the east, place your
right arm in such a way that your hand will
remain resting upon your waist or hips,
thus, performing the form of this Rune.
Now, you must sing the mantric syllables,
with the purpose of developing in yourself
Christ Will.
TAAA...., TEEEE....., TIIIIIII....,
TOOOOOO...... TUUUUU......,
This exercise must be practiced every day
at sunrise.
Online Guided Meditation Course.
A guided meditation course is available in a pdf format,
accompanied with guided meditations to download as
podcasts. To enroll in this new course visit www.gnosis.org.au
or email mail@gnosis.org.au