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Alphabet of Kabbalah Introduction

 Category: Alphabet of Kabbalah

 Created: 2009
 Written by Gnostic Instructor

This is a transcription of the audio lecture 01

 Alphabet of
Kabbalah Introduction (34.53 MB) , which you can download for free.

In the Gnostic tradition, we seek to examine the practical utilization of

all religious, mythological symbols, in order for us to harness the very
purpose of those symbols and aid us in our own development towards the
perfection of our human soul. In other words, Gnosis relies upon the study
of myth and theory to empower practice. This is the entire purpose. We do
not study religion or spirituality as a diversion or as entertainment, but
because we are tired of pain, we are weary of war, we are tired of being in
darkness.

The one who approaches the study of Gnosis—even if they call it

something else—the one who seeks to experience religion, to know it from
their own direct conscious experience, does so because they have lived and
known the First Noble Truth of the great Buddha Shakyamuni: that life is
suffering. If someone as not yet verified this fact, then real Gnosis—
experiential knowledge—will remain a closed door; for those who have
not verified the basis of suffering, real experience of religion will remain
impossible.

In order to harness real Gnosis—conscious knowledge—you have to be

ready to die to all your desires, because the Second Noble Truth is that
suffering is caused by desire.  Until you have experienced this truth, you
will not be ready to die psychologically, to perish psychologically, to
relinquish all your desires. For it is by the death of desire that the birth of
the soul occurs. It is through psychological death that spiritual birth can
occur.

If you still have attachment to your desires, and habitual indulgence in

pleasure, then Gnosis will remain a closed door, because where pleasure
abides, pain must also abide. This is the nature of nature. This is the very
function of material existence, a great pendulum that swings between
craving and aversion, symbolized in the two pillars on the Tree of Life:
mercy and severity, pleasure and pain. If you indulge in one, you empower
the other.

It is only when these two sides of Tob and Ra (Hebrew for good and
evil) are consciously understood, experienced, comprehended, that the tree
of knowledge can yield its true fruit.

Thus, in order for us to reach that experience, we have a physical body.

We inhabit this third dimensional level of nature and we suffer. We suffer
not because of a tyrant in heaven or because of the burdensome rules
imposed upon us from above. We suffer because we have desire: we have
lust, we have anger, and we have pride. This is why we suffer.

When our mind becomes freed, when our heart is freed from fear and
from envy and from jealousy and resentment and all of the multitude of
defects that corrupt the temple of our heart, suffering ceases. This is why
the Third Noble Truth says, “There is a way out of suffering.”

The way out of suffering is the Fourth Noble Truth, which indicates
how to reach the cessation of desire, and is outlined as an eightfold path
upon which one walks in any true religion, by any name. Those eight
aspects have many names and may be intellectually examined in many
ways, but in practice, they are universal and required.
 This is what we seek: to step upon that path, which is not in the
physical world. It is in the heart, it is in the mind. That path calls for urgent
action, psychological action, spiritual action, which may not be visible
physically. It does not always mean that we modify our visible physical
behaviors, like how we dress, talk, or act, although in some cases we do
need to change those things. The main change is psychological, and this is
in order to alter the vibration of our mind.

We suffer because our mind is very heavy with desire, memories, anger,
pride, and resentment, and as such, burdened with these very heavy
elements, the mind sinks into the depths.

All of nature is a great expanse of vibrating matter and energy, and

everything vibrates according to its psychological level. This humanity
vibrates with a very dense, low level, and we see that this intense vibration
is increasing, from day to day. It is becoming heavier.

Life is becoming more complicated, more difficult, more uncertain. As

many bright ideas that we have, all the optimism that we want to cultivate
about the bright future that we hope for, the facts are impossible to deny.
Our world is sinking.

A simple review of the experience of our life and the experience of our
parents and grandparents and their parents can demonstrate how much
more complicated life has become, how much more burdened with
difficulties, responsibilities, uncertainties, pain. We see that the pace is
increasing, and that the effects of all of our actions are beginning to
amplify and become overwhelming.
 When we survey the expanse of our
planet, we cannot comprehend the extent
and depth of our problems. It is
impossible for our mind to picture the
entire scenario, the entire range of
potential threats and dangers that are
growing day after day: the changing
climate, the proliferation of pollution,
radioactive materials in our water and
our soil, the threat of war—which could
spark anywhere at any time and
overwhelm us—the proliferation of lust, the decay of the family, the
collapse of our criminal justice system, of our education system, of our
political system, in every level, in every aspect of life.

We do not see a Golden Age emerging here. We do not see a

civilization riding into the light of the sun, gloriously reflecting the beauty
of the divine. Instead, we see a civilization that mocks anything that hints
at religion, that scoffs at virtue, that ridicules the pure, that crucifies the
prophets. This is our world; this is why we need these studies.

Our study of Gnosis is not merely to entertain ourselves or be distracted

from our problems: it is to solve them. Our world exists as it does because
of how we exist as individuals. Our world trembles in pain because we as
individuals tremble in pain and darkness, with supreme anxiety, loneliness,
and spiritual emptiness, longing to know the Divine, but not even knowing
the language of the Divine, longing to know how to solve our problems,
even petty ones, but not knowing how to communicate with the divinity
that is within us.

Kabbalah: The Method to Receive from Above

Kabbalah is the language of God, it is the language of the internal
worlds, it is the method by which all of the Buddhas, the Avatars, the
Messengers, speak the Word.

The Word, or the Logos, is that supreme expression of the light, which
is a form of knowledge that is so beyond the intellect, it is as if we
compare an atom of dust with a galaxy. This is why when we approach
Kabbalah, Gnosis, or Daath, we become overwhelmed, because we try to
comprehend a galaxy with the mind of an ant, and we are an ant floating in
the infinite; we are a speck of dust in the infinite.

The potential to comprehend nature, enlightenment, the Divine, exists

within us, because we have the consciousness (the essence, the human
soul), which is a particle of that expanse, a particle of the Divine. Within
us we have an element, which is connected with God, but unfortunately
that element sleeps, and most of us are not even aware of it. In this
tradition we call it the consciousness, yet it can also be called the essence,
while in Sanskrit or Buddhist terms it is called tathagatagarbha, which
means “the embryo of the Buddha,” or the Buddhadatu, the Buddha nature.
These terms all refer to a seed, a germ in the ancient use of the word, like
the seed of a great tree; it is an element, which if it is cared for and fed can
grow to become a Buddha, an Angel, a fully developed human being.

The seed of the consciousness, or the seed of the soul, resides within
each human being, but it is just an embryo; it needs to be grown and cared
for. This is why humanity has been given many religions and mystical
teachings. All religions have as their fundamental purpose the nurturing
and development of that seed.

In Hebrew terms that seed is symbolized in the letter Nun, from which
comes the name Noah. The story of Noah and his famous ship represents
the beginning of this process of the development of this seed, and that
process is symbolized throughout all the stories of the Bible, from Noah
through his children, through Joseph and to Moses and beyond. Each of
those prophets represents a stage of development, symbolically, of the
development of the essence, until it becomes a fully-fledged human being,
a soul, represented by Moses.

Moses was born, and was exceeding fair, and nourished up

in his father's house three months: And when he was cast
out, Pharaoh's daughter took him up, and nourished him for
her own son. And Moses was learned in all the wisdom of the
Egyptians, and was mighty in words and in deeds. - Acts
7:20
Moses represents that soul who has reached nirvana, the Promised
Land, and become a full human being. His name, properly, is Moshe,
which is spelled ‫ משה‬Mem, Shin, Hei, and those letters encode the
meaning of his name; it means “born of water and spirit.”

If you have studied Christianity you know what Jesus told Nicodemus:

Yeshua answered, "Verily, verily, I say unto thee, Except one

be born (the letter ‫ ה‬Hei) of water (the letter ‫ מ‬Mem) and of
the Pneuma (Spirit, the letter ‫ ש‬Shin), he cannot enter into
the kingdom of Theos (God). That which is born of the flesh
is flesh; and that which is born of the Pneuma is Pneuma.
Marvel not that I said unto thee, Ye must be born again. The
wind bloweth where it listeth, and thou hearest the sound
thereof, but canst not tell whence it cometh, and whither it
goeth: so is every one that is born of the Pneuma." - John 3
“You must be born again of water and Pneuma,” means that you must
become Moshe. In other words, you must be born spiritually as a human
soul.

No creature in the universe is born by belief: birth is always a sacred act

(sacrament) of upright sexuality. From sexual purity (chastity) - i.e. an
immaculate conception - the savior (Yeshua) is born.

This is why Jesus said, “With patience ye shall possess thy soul.” [Luke
21:19]  He never said that we have a soul. So, there are many things in our
religion, whether Christian or Jew, Buddhist or Hindu, Muslim,
Zoroastrian, within which we need to delve.

All of the stories in all of the scriptures are symbolic and provide
teachings to us about how to develop our soul. That teaching is not easy; to
accomplish the development of the human soul is to fulfill the greatest
work in the universe. This is not something that comes easily or comes
overnight.

Many people like to comfort themselves with the idea that they can
simply believe in a religion, or do a ten or fifteen minute practice everyday
and they will be saved. If you have not heard it before, I am sorry to be the
one to tell you, because I know it is painful, but that belief is not true.

The development of the human soul requires every atom of your being.
Every atom, every single bit of your matter and energy, has to be directed
towards freedom from suffering. This is how difficult it is, this is how
challenging. Why? Because the end result is a God, an Angel, a Buddha.
Such a creature is not born automatically, overnight or mechanically, in the
same way that a planet does not arise spontaneously overnight. A sun, a
solar system, a galaxy, these things correspond psychologically to the level
of Angels, Buddhas, Prophets. These are huge, cosmic events, which occur
over great expanses of time and with enormous expenditures of energy.
Likewise, to develop the human soul requires enormous energy.

When a seed physically bursts itself to become a tree, the seed dies.
That seed passes away and that new life emerges within it, but for that seed
to become a sprout, and that sprout to become a huge tree, a huge amount
of energy and matter is required. The development of our soul is the same.
The emergence of the soul within us requires that the shell die. That shell
is our personality. It is our name, it is our history, it is our beliefs, our
theories, our ideas, everything that we think of as ourselves, because we
are merely a seed.

This death is symbolized in the story of Noah and the ark. Noah (‫נח‬
from the letter nun, the seed) enters the ark in order to escape suffering.
You should know that in the Bible, in Hebrew, the word ark is not there, as
we explained in a previous lecture [See: The Ark of the Covenant]. When
you look in the Hebrew to find the word “ark,” you will see either ‫תבת‬,
tebah (ship) or ‫ ארון‬aron. Aron means a vessel, a container; properly, it is
Aron Kodesh, which means the holy vessel. But aron can be translated also
as coffin.

The very last line of Genesis / Bereishit (the first book of the Bible)
says, “Joseph died and was placed in an aron in Egypt.” Joseph represents
the lineage from Noah and symbolizes the development of that seed of our
soul, who must die. The essence is placed into that coffin, so that that
essence may be saved.

All that is impure must die. When Noah entered the ark, all of the
degenerated beings were punished by a great flood; the only surviving
elements were the pure ones. The same thing happens with our soul. That
story represents the development of our soul. When Joseph entered the ark,
it represents a later degree of the development of the soul. Genesis ends
with the death of Joseph, and the next chapter is Exodus, which is when
Moses comes.

Moses arrives because Israel is in trapped in suffering again. The name

Israel (Ish-Ra-El) does not refer to an ancient nation; it represents all the
parts of our Being, the consciousness, our divinity who has become
trapped in Mitzrahim. The English Bibles say “Egypt,” but in Hebrew it
says Mitzrahim, “the place between the waters,” which refers to Hell.

ISRAEL is a word that must be analyzed. ‘IS’ reminds us of

Isis and the Isiac (Isaac) Mysteries. ‘RA’ reminds us of the
Solar Logos. Let us remember the disc of RA found in the
ancient Egypt of the Pharaohs. ‘EL’ is ‘EL’. ‘EL’ is (Chesed)
the interior, profound God within each one of us. In sequence
and correct etymological corollary, the people of Israel are
constituted by the various parts of the Being. All of the
multiple Self-conscious and independent parts of our own
individual Being constitute the people of Israel. - Pistis
Sophia Unveiled by Samael Aun Weor
We are trapped in suffering, in slavery, thus the parts of God that we
have within are in Mitzrahim, enslaved by a tyrant, who is the ego, our
desire, who wants to feed itself, to build itself, to become big and rich and
fat, and we allow it, because we allow ourselves to have pride, anger, lust,
and envy and jealousy, and all of those defects that we have within. Moshe
represents an additional degree of development of the essence.
 Each of these symbols—Noah, Joseph, Moses-
Moshe—represent stages in the development of the
human soul. On the Tree of Life (Kabbalah), the
human soul is related with Tiphereth, which is in
the very center of the Tree of Life, whether you
look at it vertically or horizontally, it is the middle.
This image of the Tree of Life represents us; it also
represents nature, the universe, how nature is
constructed and how it functions. But for us the
main thing we need to know is that it represents the
very structure of who we are.

In order for us to come out of suffering, to

develop Moshe within, who can lead all the parts
of God through the wilderness, out of Egypt, and to
the Promised Land (Heaven, Nirvana), we need to
know how to build the ark (aron). Moses was given
instructions to the build the ark (aron), and he had
to do it in order to save the nation of God. These
stories represent a work that we have to perform
spiritually and psychologically within ourselves.

We are not really interested in the past, in terms of whether Moses was
a real guy or not; it is completely irrelevant to our suffering. We need to
deal with facts, the reality that we face day to day. Our day to day reality
must change, our day-to-day facts, our existence.

In order for us to understand how to build the aron, we need to know

the science, the language. We need to be able to receive the commands, the
instructions of how to do it. In the Hebrew language those instructions are
called Kabbalah. In Sanskrit they are called Dharma, which means the
Law, the Truth, the Way. The Fourth Noble Truth is the eightfold path, the
Dharma, the instructions to build the ark. Likewise, there are many names
for this science, which does not belong to one group or another, but has
been given to humanity many times.

When you really enter into the full practice of Kabbalah, the eightfold
path, or Dharma—whatever you call it—your true purpose must be to
develop the capacity to receive instructions from the Divine, not merely to
imitate others, not merely to mechanically follow certain rules or
behaviors, but to develop oneself, to stand up on ones own feet, to look
inside of yourself and see the light of God for oneself and to know the
truth from experience. Gnosis means that: conscious knowledge of the
truth. And the word Kabbalah comes from Kabel, “to receive.” It does not
mean to memorize, it does not mean to intellectualize or believe, it means
to receive from within. This is something that comes from outside of our
mind and in to our soul. By outside, I mean outside of the mind that we
have now. Kabbalah does not come from memorization or beliefs. Rather
than stuffing the mind with theories and books and ideas, we should open
our mind, so that the Divine, God, Allah, Christ, can speak to us.

If you read the book of Exodus, the Most Holy explains to Moshe that
he will give guidance to the people of Israel through the aron, and then he
gives the instructions how to build it, and they are very precise (we
explained them in the previous lecture). Those instructions of how to build
the aron are the first step that we must perform. Once we have built it, we
can receive divine guidance personally, for ourselves.

All of us have the Elder of Days within our depths, mentions

the great Kabbalist Schimeon Ben Jochai, but few are those
who know how to obey the Elder of Days. - Samael Aun Weor
That guidance is not intellectual, it is intuitive. The language of God,
the language of the internal worlds, the language of Kabbalah, is intuitive,
it is not intellectual. We can compare this to how we learn a language. As I
am speaking to you now, especially if you are a native English speaker,
you do not think about the words that I am saying, you just hear the
meaning. Once you have learned Kabbalah, scripture will be the same to
you: you will no longer have to analyze the words, or try to memorize the
meanings of things; the meaning will be clear, immediate, because you
speak the language. Kabbalah is the same. So, in these lectures, when we
present to you all the sephiroth of the Tree of Life, or talk about the
twenty-two Hebrew letters, and it seems so difficult and complicated (and
you might say, “too intellectual”), you need to stop right there, and
remember that when you were trying to learn your native language, it was
not easy, it took time. You had to grow and develop patiently, and learn
each of the letters of your language with patience, until the day arrived
when, without realizing, you no longer had to think about the letters or the
words, or what is a verb and noun and a pronoun, it all just flowed together
naturally. Kabbalah is the same.

Little by little you will come to a place where you no longer have to
think, “What does Tiphereth mean? What does Daath mean?” Because you
will know.

What I am trying to express to you is that Kabbalah is not intellectual

unless we make it so. But to learn Kabbalah, we need to memorize it. In
the same way that we memorized our language, that we learned how to
speak and express ourselves, we need to memorize Kabbalah. We need to
memorize these ten spheres and we need to memorize the twenty-two
Hebrew letters, because they are a language, and that language is the
language of the superior worlds. I am not saying that Hebrew is the
language of the internal worlds: Kabbalah is, and Hebrew is Kabbalistic.
Yet, so is Sanskrit, Tibetan, Chinese, Mayan, and many other sacred
languages. All of them contain knowledge.

Whether we are a Buddhist, a Hindu, or a Christian, it does not matter,

these archetypes apply and deliver knowledge of our tradition. When you
study, memorize, and learn, and become very familiar with the Kabbalistic
archetypes, when you dive deep into these archetypes, you can
immediately comprehend the significance of any religious story, because
every religion comes from the one light; every myth comes from the same
source. Thus, the science of Kabbalah explains them. That is why in this
tradition we talk about Shiva, Buddha, Krishna, Quetzalcoatl, Zeus, and
Odin, because they are all different names for the same thing.

The Tree of Life

The Tree of Life is represented in this structure of ten spheres
(sephiroth), and to us it may look strange, or complex, but as you become
familiar with it, it will become to you a most beautiful, powerful tool. This
structure truly encodes and reveals a kind of wisdom that is so far beyond
the intellect, that the intellect will never grasp it, it cannot, but intuition
can. In order for you to reach intuitive knowledge, you must train your
intellect first, to understand the basic concepts, and then you let the
intellect get out of the way, so the intellect can be the vessel it is intended
to be, a tool, but not the only one. When the intellect is trained and
subservient to intuition, you can penetrate the deeper meanings encoded in
this structure.

The Tree of Life has many levels of application, not just one. When we
look at this structure of ten spheres, we are seeing an archetypal model that
represents every level of existence.

This tool can be applied in numerous ways. Most immediately, most

importantly, it represents us. The Tree of Life represents any man or
woman physically, psychologically, spiritually, and more.

We can apply it to ourselves physically; if you superimpose this

diagram over your body, then the very top sephirah relates to the top of
your head; in Hebrew it is called Kether, which means crown. All of the
other spheres correspond to different parts of the body, all the way down to
the bottom-most, called Malkuth, which relates to your feet, physically
speaking.
 But psychologically, spiritually, this tool also reveals the nature of who
we are. If we start at the bottom, psychologically, Malkuth represents the
physical body, and as you move upwards along this structure, you find all
of our psychological aspects are diagramed perfectly.

Immediately above Malkuth we see Yesod, which means “foundation.”

This represents the vital energy of the body. The physical body (Malkuth)
is matter, while Yesod is its energy; the two are co-dependent. You cannot
have one without the other. In that sense, they are one, they depend upon
each other; you cannot separate Yesod and Malkuth.

The next sphere upwards is Hod, which relates to our emotions, our
emotional body, which some call the Astral Body.
 The next is Netzach, which relates to our mind, the process of
cognition.

The next is Tiphereth, which relates with our heart, with our
consciousness, with our will.

The next, Geburah, is the divine consciousness, that which is within our
human consciousness.

Above is Chesed, the Spirit, our inner Father, the Son of God.

And the three at the top are the supernal triangle, the three-in-one, the
trinity, the Logos. These are aspects that are beyond Spirit, and so are very
difficult for us to understand. But, conceptually, the lowest of those three,
Binah, means understanding, or intelligence. The next one, Chokmah,
means wisdom. And the top is Kether, the crown. These three-in-one are
the Being of our Being, the God of our God, the Trikaya or three bodies of
the Buddha.

So you can see as we go upwards from our physical body, things

become more rarified, more subtle, more difficult for the intellect. But, if
you are intuitive in your understanding, you can grasp it.

This structure has so much importance. It provides the key with which
we can understand the meaning of our dreams or visions. Visions, dreams,
are a symbolic language that the intellect cannot penetrate, but we sense
meaning, we know there is something there, and often we feel pain,
because we know there is a meaning, but we cannot grasp it. That is
because our essence is weak, our consciousness is weak, our own Buddha
nature is not developed and educated.

As we study this science, learn, teach our consciousness, develop

ourselves, little by little we start to have the tools in hand to comprehend
that language, in the same way that a young baby struggles to
communicate and to comprehend its parent, and the parent struggles to
express and communicate with the child. But, gradually the
communication can be established as the child learns. You see, the child
has to learn, not the parent. We are that child. Our inner Divinity, our inner
God or Buddha speaks the language, but we do not listen, we do not
understand. We try to do everything with our intellect, with beliefs,
theories, and do not listen to the language of God.

Some students say, “Why won’t God just speak English to me?” This is
like expecting us to speak the language of an ant. What our Divine Source
needs to express to us cannot be conveyed in our terrestrial words. You
will now the truth of that when you have had a dream or a vision—it can
be very brief, it can be in a flash, but it will contain so much knowledge, so
much information, that your intellect will be astonished, your whole being
will be shocked at how much knowledge can be in one symbol. Our
language cannot convey that.

Speaking from my experience, it is similar to teaching lectures; to try to

express in our crude words what one grasps intuitively is incredibly
difficult, because our language cannot convey the full range of the
meaning. The only way you can really understand these lectures is if you,
yourself, dive into the content intuitively. Listening to the lectures is a
good start, but you cannot understand it if you only listen superficially and
then go about your business; you have to take the clues and actualize them,
to use them, to dive into them. To do that, you have to first train your
intellect a little, study a little, learn the different symbols so that your
intellect is prepared. But, then you have to dive into those symbols and
meanings, and abandon your intellect and open you mind to see new
things. This is how God will teach you. Your own inner God (whatever
you call That) is waiting to teach you. That is why you are listening to
these lectures. Something inside of you is pushing you to it.

This Tree of Life is the ark, it is the Aron, it is a coffin. It is a holy

sacred vessel, a container, whose mysteries and whose complexities will
take you lifetimes to grasp. You will not get it in this life, not completely.
It takes lifetimes, that is how deep it is, that is how sacred it is.
 When God explains to Moshe to build his ark, he gives very specific
instructions. The interesting thing is that this ark has six sides, angles, or
aspects. Four are on the sides, one on the top and one on the bottom, like a
box, like a coffin. When you study Kabbalah, you realize that those six are
between Chesed and Yesod, the bulk of the tree, the middle of the tree.
This is because those six sephiroth represent us. When we look at the tree
psychologically or spiritually, we are, psychologically, a mind who longs
for yoga, union, religare, religion, to unite with God.

Remember, God told Moses, “when you build the ark I will come and
hover the ark to speak with the nation, and give them instruction.” God in
this case is the upper three spheres (the Logos, the three-in-one, the Trinity,
the Aleph, the Breath), who hovers above the remaining spheres on the
tree (the Aron, the coffin), within which we must die.

You see, all of us have a physical body, which symbolizes the ark, the
Aron. The physical body is a symbol, and we need the physical body to do
this work. But, the physical body is Malkuth, which is at the bottom, it is
not developed. We need our Moshe, our own Moses, our human soul to be
developed, in order to create the full ark, which is the soul, these spheres
above: Chesed, Geburah, Tiphereth, Netzach, Hod, Yesod. The way that
this is accomplished is by making Yesod and Malkuth one. By uniting
these elements and making them one, and when you understand the
significance of that sexually, spiritually, psychologically, the whole Tree of
Life looks different. It is revealed to be something else entirely.

Jesus told the Pharisees that we are like whitened sepulchers, whitened
tombs. We do everything we can to clean the outside of ourselves so that
we look pure and clean, nice and pleasant, but inside we are full of filth
and garbage. Inside, psychologically, we are full of decay, sickness,
psychological sickness, which we can call by many names. Lust is the
main one. In our minds, we hide an enormous quantity of lust, and we
surround it with anger, pride, envy, justifications, shame, and fear.
 We are a whitened tomb, we are a coffin (aron), but God is not inside of
it. The Shechinah, the essence of God, has left. We need to purify that
temple, the heart temple, which on the tree relates to Tiphereth, the heart.
By that psychological, sexual purification, little by little, we do what God
explained to Moses: cover the ark with gold. Gold relates to the sun, the
Christ, Apollo, the light, purity, Christ. When our ark, our mind, becomes
pure, it becomes a fit vessel to receive the presence of God, and thus the
presence of that instruction. But this occurs in stages; it is a long process, it
is a long work, it is very difficult. That is why we have so many symbols,
so many stories to explain this. This is why we need to study and we also
need to work.

What is very curious, however, is that in the book of Exodus / Shemot,

when God gave the elaborate instructions of how to build the ark, Moses
does not build it. Did you realize that? All the instructions were given to
Moshe, but he does not build it. Instead, God appoints someone else, in
fact, two others to build it. To understand that symbol requires that you
have a very good intuitive of the Tree of Life, but I will quickly guide you
through it. You may have to come back to this again, because it is very,
very deep.

The Lord spoke to Moses, saying: "See, I have called by

name Bezalel the son of Uri, the son of Hur, of the tribe of
Judah, and I have imbued him with the spirit of God, with
wisdom, with insight, with knowledge, and with [talent for]
all manner of craftsmanship to do master weaving, to work
with gold, with silver, and with copper, with the craft of
stones for setting and with the craft of wood, to do every
[manner of] work. And, behold, with him I have placed
Oholiab (Aholiav) the son of Ahisamach, of the tribe of Dan,
and all the wise hearted into whose hearts I have instilled
wisdom, and they shall make everything I have commanded
you.
 Those few sentences hide volumes of knowledge. But, you cannot grasp
it unless you know Kabbalah. When you study Kabbalah and you know the
letters and the Tree of Life, the meaning here is beautiful. So, briefly, I will
give you one level of it, but it is not the whole thing, it is only one piece.

Betzalel
The first sentence says, “See I have called by name, Betzalel, the son of
Uri, the son of Ur, of the tribe of Judah.” So this is one of the men that
God appoints to build the ark for Moshe. But to understand this, you have
to understand who Moses is, who Moses represents, and to understand
that, you need to know the Tree of Life.

As I mentioned, Moshe is related with Tiphereth, the human soul,

which relates with our willpower, our human consciousness. In other
words, the essence developed, established in Nirvana. This is a soul who
has created the Solar Bodies. This is a prophet, but it is part of us that we
can attain to, we can reach. It is only the first stage of the work, yet even
that requires many years of work and a great deal of change in ones’ life.

Moshe represents the consciousness that has awakened and reached the
the Fifth Initiation of Fire, the fifth Major Mystery, and who has gone
another step and has entered the Direct Path, the path of the Bodhisattva.
We are not talking about a Pratyeka Buddha, a Nirvani, or any common
saint (all of whom have also acquired the Fifth Initiation of Fire, related
with Tiphereth). Moshe represents a soul that is going beyond mere
sainthood. Moshe represents a level of development that is uncommon. It
can be done, but only with great change. This is represented in his story;
Moshe suffered a lot, was a revolutionary, and represents the path of
spiritual revolution.

This man that God names “Betzalel” is said to be a son of Uri, and the
son of Ur. Many people read this and think it is literal, that those were
literally his parents names, but when you know Hebrew, and you look at
the letters, there is a lot of meaning there. These names actually mean light
and whiteness or purity. Ur, Aur, is Hebrew for light, and Uri comes from
the Hebrew word for white, pure, clean.

The tribe of Judah is the tribe of the lion, which represents Christ,
Buddha, who is the lion of the Shakya.

Furthermore, it is said that the name

Betzalel means “in the shadow of El.” El,
E-L is Hebrew for God. So who is in the
shadow of El? El in Kabbalah is the name
for Chesed. Betzalel is in his shadow, so
represents an aspect of our Being, of our
soul, related with the Monad, with this
triangle on the Tree of Life. Betzalel
specifically relates with the right hand
side: Chesed, mercy, love.

Oholiab (Aholiav), the second man,

relates with the left hand side, with
Geburah, and we know this is true because
he come from the tribe of Dan, which is
the tribe of judgment, severity, which is
Geburah.

So here we see the trinity of the

Monad:

1. Moses-Moshe: Tiphereth
2. Betzalel: Chesed
3. Oholiab (Aholiav): Geburah

It takes the three of them to create the aron. In other words, these two
men are part of Moshe, the soul; they are a part of him. This is all
explained in the Zohar, in the Kabbalah.

What this means to us is that for the ark to be constructed, and for the
prophecy to be fulfilled, we need to reach first the level of being a Moshe,
to reach the development of the aron in this level. That is a lot of work, a
long process of development.

In this second sentence God says, “...and I have imbued him (Betzalel)
with the spirit of God, with wisdom, with intelligence, with knowledge.”

The spirit of God is the Ruach Elohim. The Ruach Elohim is that spirit
of God that hovered over the waters of Genesis in order to initiate creation.
The Ruach Elohim is related with the heights of our Innermost, that spirit
who works in alchemy in order to create the soul.

Betzalel was imbued with wisdom; wisdom in Hebrew is Chokmah.

He was imbued with intelligence; intelligence in Hebrew is Binah.

He was imbued with knowledge; knowledge in Hebrew is Daath. Daath

is a hidden sphere, which is between Binah and Chesed, in other words,
between the top triangle and the rest of the tree. At this juncture, between
the aron and the Logos, is Daath.

Betzalel harnesses all these forces of the Ruach Elohim, represented in

this upper trinity, but enacted, activated through Daath, knowledge.

Daath is the hidden knowledge, the secret, the secret knowledge that
has never been given to humanity, until the last fifty years. It was never
public before now. What we are teaching you is the knowledge of Daath; it
is the full revelation of all the mysteries.

The reason we are teaching this openly now is because there is no more
time; our time is up. We have made such a mess of ourselves, such a mess
of our mind, we have corrupted our own aron to such a degree that the
Divine has said that it is time once again for a great flood. So the
instructions for the ark are being given, openly, for anyone who wants to
develop there own Noah, to enter into their own aron, to develop their own
Moshe, who will create their own aron, and who will be saved. But to be
saved, one must die.

All that is impure in that ark must die. This can happen if we take
advantage of the elements that we have already. We have the seed, the
beginning, the first elements that are needed in order for us to develop the
soul. We have a physical body, we have some knowledge, we have a
longing to know the truth for ourselves. In other words, all of these things
indicate that our own Innermost is pushing us to do it. In the same way he
pushed Noah, and he pushed Moses.

If we are serious, if we are willing to renounce our own faults and the
fake personality that we have clung to for so long, if we are willing to
purify our mind of all of the garbage that we have been hoarding for
lifetimes, we can make of our ark something beautiful and pure. But to do
that, we need the knowledge, and we need sincerity.

The key is hidden here in this little story that I have barely unfolded for
you: Betzalel is able to accomplish the construction of the aron because he
knew the secret of the Hebrew letters.

Betzalel carried out all the work of the Tabernacle using the
secret of the engraved letters, with which heaven and earth
were created, NAMELY, THE NAME 42. He was therefore
called 'Betzalel', since he knew the engraving of these letters,
with which heaven and earth were created. Unless he knew
them, he could not have done the work in the Tabernacle.
The sense thereof is that as the upper Tabernacle was built,
and all its actions done, only by the secret of these letters,
OF THE NAME 42, so here in the Tabernacle below, nothing
was built save by the secrets of these letters. - Zohar
This is stated explicitly in the Zohar, in that ancient Kabbalistic text.
Betzalel, who is part of the Monad, who is part of Moshe, part of our inner
Being, is that part who intuitively can do it. We have to train ourselves to
reach that level. Betzalel, that aspect of our Being, can receive the wisdom
(Chokmah), the intelligence (Binah), the knowledge (Daath), from the
Logos, if we use our human soul, Moshe, and follow the instruction we are
given inside. Not the instructions that I am giving you or that any book
gives you, but the instructions that you receive when you take off your
shoes and bow at the feet of your own burning bush, your own burning
Tree of Life, to bow humbly before your own Innermost, He who says,
“Eheieh Asher Eheieh,” because He is what He is, and He is the only one
who can teach your soul what you must do.

The path is singular, as Jesus explained, there is one door, and it is

narrow, and it is very difficult to reach, but that door is your own, it is not
like anyone else’s, it is your own because you have your own karma, you
have your own problems, you have your own Being, your own Innermost
who will instruct you according to your needs. This is why we repeat that
you should not follow anyone, but the one who says, “Eheieh Asher
Eheieh,” I Am that I Am. “Eheieh Asher Eheieh,” He Is the one that He Is.
This is our Innermost.

To follow that requires that we humble ourselves at that burning tree.

For that we have to illuminate the tree; right now, our own tree is dark.
When we close our eyes, we meditate, we pray, all we see is darkness.
When we listen for the voice of God, we here nothing. When we long for
an answer for what we should do, we wait, and we don’t here anything.

The fire that illuminates the tree is hidden inside of the tree. When you
strike a match, when you light a fire, where does the fire come from? It is a
mystery, is it not? Where does the fire come from? There are a lot of
theories, but who really knows? All we know is, we strike the match, and
the flame emerges. But that can only happen if all the conditions are
proper, and then that magic occurs, the flame erupts.

The creation of those conditions are given to us in what we call “the

second law,” in Buddhist terms they call it the Vinaya; these are guidelines
for behavior that create conditions within which that flame can erupt.
Those guidelines include: to stop killing, to stop lying, to stop taking
intoxicants, to stop fornicating, to stop wasting energy, to not commit
adultery, to not steal… many things, because with our behavior as we are
now, we are soaking the match (our tree) in all kinds of filthy things that
prevent the flame from emerging. The match of our soul has to be clean, it
has to have access to air, the breath of God, in order for that flame to erupt.

That flame we call Kundalini, we call Shin, we call the Pentacost, or the
Advent; it is the emergence of the very intelligence of God. You see, these
three spheres at the top of the tree can be symbolized by the letter Shin, in
Hebrew, which represents a flame, and that flame can burst forth from us,
who are the seed of the tree that must be enflamed. But if our Aron, our ark
is submerged in the waters of Klipoth, in those dark dense waters of the
great flood, no flame can emerge. We have to be floating on the waters, like
the Ruach Elohim in the aron, our ark. Then, that flame can emerge and
illumination comes, the guidance of God, and communion with the
Shechinah, that intelligence, the Divine Mother, the Kundalini, the
Pentacost.

If we are serious about creating the aron, we start with revising our
behavior. It does not matter if we believe in God or not; if we create the
conditions, if we produce the causes, the effects will emerge, it is
inevitable. You do not have to believe in the flame of the match, but you
strike it, the flame will emerge. The same is true for soul. It is not a matter
of belief or disbelief, accepting or rejecting, it is through action. As Samael
Aun Weor said so perfectly:

“Gnosis arrives through intuitive action,”

Not intellect, not belief: action.

To aid us in that process, we will now begin a course of lectures within

which we will very slowly and carefully present, discuss, and examine the
Hebrew letters, so that each one of us has the chance to learn these letters,
to understand them, so that we can apply them. This way, as you learn
them, you will be empowered to study the scripture and to study your own
experiences, through dreams, and through visions, so that you can acquire
the knowledge for yourself, so that you can rely on the One who is within
you to guide you. This is the purpose of Gnosis. That way, when you read
stories, like the one I was reading from the Bible, or you read any
scripture, you will have the beginnings of the understanding of the arcana,
the mysteries, the hidden knowledge which is called Daath.

This is why Samael Aun Weor said in one of his books,

In Kabbalah we have to constantly look at the Hebrew

letters. - Samael Aun Weor, Tarot and Kabbalah
In matters of Esotericism, Orientalism, Occultism, etc.,
scholars have full freedom to write whatever they please;
however, they must not forget the Golden Book, I mean the
"Standard measure,' "The Tarot' (22 Arcana)...
No one can violate the Laws of the Tarot with impunity,
without getting what they deserve; remember that the Law of
Katancia, the Superior Karma exists ... There is
responsibility in the words...
I.e. The Dogma of Evolution breaks the cosmic Laws of the
Arcanum 10 of the Tarot (the wheel of Samsara), violates the
desiderata of the Golden Book ... leads many people into
error.
Obviously every erudite occultist, all esotericists, must
always base themselves on the "Standard of Measures," the
Tarot (22 Arcana), if they do not want to fall into the absurd.
Unfortunately, most of us have not received that education, because of
varying causes. Now we can, now we need to, so that is what we will do
for the next period of lectures about each letter in consecutive order. That
way, little by little these stories that first appear very cryptic will start to
appear to you to be very simple, because in reality, for the intuition, they
are not complicated, they are beautiful.

Similarly, if I were to describe a flower to you, and only use intellectual

terms, you would not understand, it would not make any sense. Or if
someone came to you and said, “Well, there is this thing that is a toe nail
and there is this thing that is an eye ball, but we don’t know what it
means,” because they do not see whole body of the person. They only see
the little bits and pieces, and cannot make sense out of them. You have to
study the whole thing, the whole body of the work. That body is
encompassed in the Hebrew letters and in the ten Sephiroth. If you study
Gnosis without studying the full picture, you are only picking at little
things, not getting the entire body of the work. If you want to create the
aron, you need the whole science.

Question: So, when we learn the letters, does that mean we should go
out and get a Bible written in Hebrew?

Instructor: It is a good idea to have a Bible in the original Hebrew; you

will see a lot that is not in the English. As an example, most of us who
grew up in the English speaking countries, have heard of these arks—the
Ark of Noah, the Ark of Moses—yet there are not just two arks in the
Bible, there are four or five or more. In fact, the word ark is not even in the
Bible in Hebrew or in Greek. It is only in Latin and English. So when you
look into the Hebrew, you can learn things that are not in what we
collectively think is “our religion.”

There are many things hidden. In these lectures we barely scratch the
surface, because we know it is difficult to understand. So when you do it
on your own, you start looking into these letters, you will see, there is
enormous knowledge, beautiful knowledge, and this is true of any religion,
any scripture. The same is true of Sanskrit, Tibetan, Chinese, the Mayan
language; all of them encode enormous intelligence and wisdom.

Question: How can we better teach and encourage the study of

Kabbalah, even though students feel frustrated and say that it is either too
complicated, impractical, or beyond their level?

Instructor: Yeah, it is difficult for students to understand Kabbalah, and

it is difficult to teach, but as I explained, when we were children, school
was difficult, there are things in our education that were very hard for us. I
don’t mean things that we didn’t really need; a lot of things we learned, we
didn’t really need. But, there are things in our development that are
necessary, and Kabbalah is necessary.

So, if someone is an instructor trying to teach Gnosis, you have to find

the idiosyncrasies of your own Being, and how your own Being will teach
it. You can see that each one of us that teach here, have a different way. We
express differently, we focus on different things, because we follow our
own idiosyncrasies; every instructor has to do the same. Each of us has
something to offer.

Nonetheless, we cannot avoid teaching what must be taught. If we do

that, we condemn the souls who need that teaching. If our Innermost, our
Being, is guiding us to teach something or to study something, we must do
it, because he is God, and who are we to go against the guidance of God?
This oftentimes places an instructor in an uncomfortable position, but we
have to recall that this is true of everyone who follows the instructions of
God; it is not easy. Noah was ridiculed, people tried to kill the prophets,
symbolically, in all religions. As an instructor, anyone who teaches will
face the same thing. People will not love you for it. They will not, so do
not expect love. You have to follow your Being and teach what you are led
and told to teach from inside, and to do it with courage and sincerity.

Question: Yeah, in addition to studying the Hebrew letters, how

important is it to have the Zohar, so you can also study...

Instructor: The Zohar is also a beautiful scripture to study. So, I

recommend studying the Zohar; you will get a lot from that. But, be
prepared to be confused. The Zohar is extremely layered. This is why we
are going to focus on the Hebrew letters and on the ten Sephiroth, because
these are the basic elements of the language. It is like learning the ABC’s;
we need to know the basic letters. Samael stated that the problem with the
students is they do not even learn the letters, the first letters: the Hebrew
letters, we do not even know that. We need to know them.

Anyone who studies the doctrine of Samael Aun Weor needs to study
the scriptures: the Bible, the Zohar, the Talmud, all the Sutras, the Tantras,
the Popul Vuh, the Bhagavad Gita, the Mahabharata, and more. There is an
enormous number of scriptures that we need to know. All of them include
knowledge and information that is Kabbalistic and that teaches us what we
need to know. We cannot disregard that.

I would suggest that it is a waste of time to read commentaries about

scriptures. We should read the scriptures themselves and we should
meditate; this is where the real knowledge is. When you read a
commentary, you are only reading an interpretation, which will filter the
ability of your Being to communicate to you. The scriptures are more
difficult for the intellect, but once you have the basic knowledge together,
organized in your mind, you can reach the intuitive aspect, which is what
we really need.

Question: Do you know of a good version of the Zohar?

Instructor: There are many versions of the Zohar, just as there are many
versions Bible. The best versions will be in the original language, which is
the hardest for us to study, because we do not know Hebrew, or we do not
know Sanskrit. But you should try to find versions that you can afford, or
are free, but that stay as true as possible to the original, or that show you
the original. As an example, try to find a Bible that has the original
language; you can get what is called an interlinear Bible, or a polyglot,
which shows you word for word the different languages, and this helps you
penetrate the real meaning; you can find many things that are not in the
English. This is true of any scripture from any country, to look in the
original language, because most of the time the translators do not know
this knowledge, so they interpret based on modern sensibilities, which
have nothing to do with the hidden knowledge. When you read an
interpretation, or a translation, the vast majority of the real knowledge is
gone. This is why we need to study Hebrew, and if you have the capacity
to do it, study Chinese, study Tibetan, study Sanskrit; these will deepen
your knowledge.

Yet, more important still, is to meditate on what we study. Through

meditation we can acquire knowledge that is far beyond what is in any
book.

Question: Yeah, you were talking about the filtering of the scriptures,
how about Dion Fortune’s, “Mystical Qabalah”, see that is a filter, how
reliable is that book? Because I know there are mistakes in there…

Instructor: We cannot expect that every book will be perfect. The book
of Dion Fortune is a very good book, yet it has some issues, a few things,
but this is going to be true of anything we study. Even the scriptures have
been corrupted, even the scriptures have mistakes. The Bible itself has
passages that are black magic. Yes, there is out and out black magic in the
Bible. But unless you study Kabbalah, you will not know so.

So you need to study, and analyze what you study; it is not just to take it
and accept it as it is. You have to analyze. That is why I say you have to
dive into it: meditate, meditate, meditate. Listen to the guidance your God
gives you intuitively, and through visions, this is how you reach it. I’ll give
you an example. Many years ago one of my instructors was pushing me to
study Kabbalah, and I had a lot of resistance, because it is not easy to
learn. One day, I thought “I am going to try to find a good book to read,”
so I found this book that everybody said was a great book; all the reviews,
all the recommendations, everyone said “it is great, the main one, you’ve
got to read this one.” I was looking at it in the bookstore and I felt
something was not right, so I put it back and walked away. Later that day I
remembered that I had a dream that two Rabbis came to me with a
beautiful book full of Kabbalistic symbols, but intuitively I knew that it
was corrupt, so I walked away. But I did not remember the dream when I
was looking at the book in the bookstore, I only remembered later, and
then I realized, ugh, I am so stupid…. But at least I listened to that little
feeling, that something is not right, so I put it away. This is the thing that
we all have to learn, I feel very lucky to have had that experience, because
if I had not felt that and later remembered the dream, I might have picked
up that book, and learned things that were not right, and have been misled.
And, this is true of anything: we have to listen to inside.

Question: Yeah, how important is the Gematria of the Kabbalah, the

mathematical aspects of it?

Instructor: We are going to study the Gematria; the mathematics is the

very science of Kabbalah. Every Hebrew letter is a number, so every name,
every word, has a numerical significance. The Kabbalah is a science of
numbers. But, this kind of mathematics is not intellectual mathematics, it
is intuitive. It is a kind of mathematics that does not mean we have to sit
down and chart everything on paper. Sometimes, it can be helpful to look
at the meaning of a name, like for example, the name Adam, which is
Aleph, Daleth, Mem. That name, numerically, is the number nine when
you add the letters, which has a very significant meaning; this is true of
every name, Yeshua, Moshe, but you can’t add up the English name, you
need to add up the Hebrew name. We will get into that a little in the
course.

Question: Is it different to the course about the twenty-two arcana?

Instructor: It will be different. We did a course a couple of years ago

about the twenty-two Arcana, in which we discussed the twenty-two letters
in relation to the Tarot and the Kabbalah. That is a very dense, deep,
difficult course. The one we are intending to do now will be simple—well,
as simple as it can be. Gnosis is not simple, but we are going to try to
present something that will help us all grasp the basic structures, so that we
can go deeper.

Question: Should we review, like every week?

Instructor: You should meditate. I would suggest that you meditate.

Question: Is it enough to have an intuition about Kabbalah, in order to

understand it, rather than studying it to acquire direct experience??

Instructor: This is an interesting question. This would be comparable to

you going to China and not speaking Chinese and trying to get around the
country by intuitively understanding what everyone is talking about. You
might be able to get a little tiny bit sometimes, but I would say most of the
time you are going to be confused. It is better for you to learn the
language.

Kabbalah is a language, given for a reason; Kabbalah is divine.

Kabbalah was given to humanity for a purpose: it is not for entertainment,
it is not for distraction, it is not just to intellectualize. It is a language. It is
the language of the internal worlds. If you do not want to learn that
language, that is up to you, but when you go to the internal worlds, you
will not understand anything. You might have a little intuition here and
there, but you will not get the meaning. The meaning is conveyed once you
have the symbols organized in your mind; in the same way you learn a
language, any language.  There are many people who resist learning
Kabbalah and they end up being very confused.

The objective of studying the Kabbalah is to be skilled for

work in the Internal Worlds... One who does not comprehend
remains confused in the Internal Worlds. Kabbalah is the
basis in order to understand the language of these worlds. -
Samael Aun Weor, Tarot and Kabbalah
Question: I have a question, you were talking about that hidden
Sephirah, that was…
 Instructor: Daath.

Question: Yes, so I guess it’s always been known, but it’s more
publically known in more modern times. So in a way it’s part of the
language that we’re just fully grasping, and now we finally have the
language in which to address the concerns of our paradigm. Why is that so
and also did the previous incarnations of humans, like Atlantis, did they
have this knowledge as well and is that the reason for it’s failure?

Instructor: Daath is a symbol in the Tree of Life. Daath represents the

Tree of Knowledge. If you recall in the book of Genesis, the woman was
tempted to eat of the Tree of Knowledge, and when she failed we fell into
suffering and all of our problems began.

The symbol of Daath is so deep, and implies so many things. We have

given many lectures about that, just that. But in synthesis, in general, it
represents the knowledge of the tree of Good and Evil. There are two
potential outcomes from that knowledge.

to walk the path of Tob, which is goodness, and goodness is Chesed,

mercy, the innermost,
to walk the path of Ra, which means pollution, or evilness.

Daath, knowledge, leads to one or the other. So for a long time, that
knowledge has been hidden, precisely because we who are so impure
would take that fruit and become more evil. That knowledge has been
protected for our own good, not to punish us. Some people say the
mysteries have been hidden and this is a cruelty of the Gods; it is not, it is
done from compassion. It is the same as if to say, if you have a bad child,
would you give them a machine gun? No. The knowledge is extremely
powerful, the knowledge that we explain in these lectures and in the books.
Gnosis or Daath is a type of power, a weapon, a sword that has two edges;
it can cut you and it can kill you, or it can kill your ego.

This is why we see many who enter into the mysteries result as a large
number of demonic personalities. From most mystery schools in these
times we see that is the result. The people who emerge from that form of
knowledge are really demonic: they worship lust, they worship pride, they
are idolaters of themselves. Rarely do we see a Moses, a Krishna. That is
why the knowledge was always protected, in this Dark Age, for that
reason: to prevent the creation of worse and worse demons.

But now that this age is arriving at the end, and this age must close, the
seed for the next age must be extracted, and the knowledge is being given
openly, so that any who wants to escape from suffering, to fulfill
themselves completely, to attain the union with the divine, can do so.
Those that do not will become worse; they will take this knowledge and
become worse, and we see that. This is why it has been said that the
Gnostics are the worst people on the face of the planet, and the one who
said that was the head of the Gnostic movement, because we get this
knowledge and we make ourselves worse, most of the time. The majority
of students do not really, seriously, work on their ego. Instead, we take this
knowledge and we become very proud, we become full of ourselves,
strutting around like peacocks’ showing off our Gnostic feathers; this is an
abomination that is happening everywhere.

The real science requires death, and through death is liberation, through
death is resurrection.

So you asked about Atlantis also, this happened then too. The story of
Noah is a symbol of what happened in Atlantis, and is exactly what is
happening now, only now it is worse, because the karma is heavier.

Question: You mentioned Archetypes, what exactly would that mean?

Instructor: An archetype is like a diagram, a blueprint. When you are

going to build a building, first need a blueprint. You draw it, you outline a
structure; that is what an archetype is. So, in the world of the archetypes
(Atziluth), which relates with this upper triangle, are all the possibilities,
all the potentials, and that is why from there we get the instructions from
the aron, we get the blueprint.

In the same way, all of these sephiroth represent archetypes in us,

because they are not yet developed, they are just the drawings, the outlines.
The possibilities are there, but, until we become that, they are just
archetypes. We study Moses, we study Jesus, who are archetypes within
us, they represent something that can become, but is not yet.

Question: So if you have a dream that could be like a sneak peak at the
blueprints or…?

Instructor: It is possible. Many times in our dreams we see archetypes,

or we are being taught about archetypes. So, interpreting dreams is
something that is deeply personal, and must be intuitive, and often times
will take years. You know, the real meaning of a dream often does not
reveal itself for many years. It takes a lot of patience. There are dreams
that I had 10, 15, 20 years, even when I was a child, that only now I am
understanding. So, for that, we have to just be patient and keep waiting and
waiting for that understanding to emerge. Remember, understanding is
Binah, the Divine Mother; She is the one who provides that, but according
to her schedule, not ours.
Hebrew