Path of the Bodhisattva

A profound, advanced lecture about the heights of the path to heaven and the development of objective reasoning within the superior realms of the Bodhisattva.  Pertains to the Initiatic process of Resurrection, the complete psychological death of the ego and perfection within the world of Yetzirah.  Also moves into the process of Ascension through the Kabbalistic worlds of Briah and Atziluth, whereby the Resurrected Master enters more elevated realms of consciousness until attaining complete and absolute liberation. Lecture quote: "When we read about the ascension of Jesus in Luke 24:51 and Acts 1: 9-11 regarding how He went to heaven, we read in Greek “Ouranon Poreuomenon” - Ouranon or Uranus meaning heaven and Poreuomenon which means a psychological initiatic development that the Initiate has undertaken. This means that the Bodhisattva - through initiation - went to a place where no believer can go; the Bodhisattva went to those spheres that in Kabbalah are named Sephiroth within the world of Yetzirah, that are hidden from the eyes of the flesh or to that which is earthly, tridimensional."

Anastasis, or the process of Resurrection within the Initiate.  The two types of Resurrection: with the physical body or the Body of Liberation, as well as the Ordeal of Job.  Lecture relates to Binah, the Holy Spirit. Lecture quote: "There are many people who think that because they believe in the Bible or because they belong to a certain religion, especially one of the three monotheistic religions (Judaism, Islam, and Christianity), that they will resurrect.  They disregard what Jesus said: "God is not a God of the dead, but the God of the living."

Prajna is the transcendent wisdom of the emptiness, the Absolute or Void, which the Bohisattva enters through the previous Paramitas.  The fulfillment and expression of Generosity, Ethics, Patience, Action and Meditation, the direct experiential knowledge by which the spiritual aspirant can overcome and understand suffering.  Lecture relates to the Sephirah Chesed, the world of Prajna or inner wisdom. Lecture quote: "By Prajna we do not mean the simple insight or simple wisdom that our intellect generally conceives, or attributes to that term "wisdom." We think of wisdom as something that an old person gathers or has, a wise old person, having gained wisdom through experience. This is not the kind of wisdom that we are describing. This kind of wisdom has nothing to do with age, it has nothing to do with time. It cannot be acquired; it cannot, because it exists already. We are starting to enter into something very profound. In order to understand Prajna, we have to move beyond the realm of the intellect"

The descension and development of the Pneuma (Spirit) in relation to the Bodhisattva.  The process of crucifixion within any Initiate upon the Mount of the Skull; the work of the dissolution of the ego in the Second Mountain.  Lecture relates to the Sephirah Chesed, the Inner Spirit. Lecture quote: "The path of the cross is the path of the bodhisattva. This is why we stated that we are not the first ones to teach this, just as Jesus was not the first one who took the cross and was crucified on the mount of the skulls. There were many initiates who did it before, because this is an alchemical process in which you have to work with the spirit of God."

Dhyana, or meditation, as the fulfillment and unfoldment of the previous Paramitas.  The importance, practice and science of meditation, the methodology by which the aspirant may comprehend their own suffering.  Lecture relates to the Sephirah Geburah, or the Divine Consciousness. Lecture quote: "When we talk about meditation, we are talking about the cultivation of a particular kind of conscious attitude. The word meditation is really misused in the West. When the teachings from Asia began to arrive into Western world, the people who were involved with translating that knowledge and bringing that knowledge to the Western mind used this word 'meditation' in place of a whole variety of words from Tibetan on Sanskrit. So, because of that, Western students who have adopted concepts of Yoga or Buddhism or Hinduism have in their mind "meditation" in a very imprecise way. There is not a clear understanding among Westerners, even Gnostics, that we need to analyze the actual terminology and experience it. We have to arrive at our own experience of the differences between all the terms states of consciousness because our very development is dependant on it; our own liberation depends upon us understanding our own consciousness."

The psychological relationship of the Bodhichitta through the union of Buddhi, the Divine Consciousness, with Tiphereth, the Human Soul.  Also explicates the nature of Objective Reasoning in relation to one's level of spiritual development.  Lecture relates to the Sephirah Geburah. Lecture quote: "In essence, the symbiosis of the Bodhisattva is the psychological relationship of the Bodhichitta and the Bodhisattva through Buddhi (Wisdom), which is related with the Sephirah Geburah, by means of Nemesis, Karma. Within the initiate of the straight path, Sophia (wisdom) is the concrete outcome of a symbiosis, that is, the psychological initiatic relationship between the Bodhisattva and the Bodhichitta, a mixture of the light of Chokmah (Wisdom – Christ), with the darkness or sapience of sin. This symbiosis is shown in “Ecce Homo” (the Bodhisattva, the Superior Manas) with Objective Reasoning, which emerges on the sixth day of Genesis."

How the aspirant must utilize the virtue of Heroic Action (diligence) and confidence in order to overcome the obstacles of laziness and defeatism.   Lecture relates to the Sephirah Tiphereth, the world of willpower. Lecture quote: "When the ego is taken out of the way, a joyful quality erupts into view, it emerges, because that is the nature of our free, unconditioned consciousness.  When you see a sour practitioner, or a meditator who has a very bitter flavor about their practice, then they are not accessing Samadhi.  Someone who is really cultivating the science of developing Samadhi is a joyful person, a very happy person, a peaceful person, because those are the qualities of the real, free consciousness. In that way, you can understand that the more you develop your connection with the consciousness through the repeated moment to moment effort to be aware of yourself, to be conscious, the more that natural joyfulness will arise, the more natural, spontaneous serenity becomes present for you.  And in that context, the work to liberate yourself no longer is a matter of defeatism, it is no longer a matter of "Oh, it is going to take forever," or "Oh, I am not at my goal yet.  I still do not have my astral body."  Those attitudes fall away.  It no longer is the point, because the joyfulness of the Buddha nature has emerged."

How Christ manifests in front of the Bodhisattva and guides him: how God guides the human being. The revelation of Theos (God) or Khrestos (Christ) upon the Mountain of Initiation and throughout the esoteric path.  Lecture relates to the Sephirah Tiphereth, the world of the prophets. Lecture quote: "Do you want to talk with your Being? Do you want to know who your Being is, or the name of your own Spirit? Listen: you can receive that in your own Mount of the Olives. In the Mount of Olives, the Mount of Sinai, is how you see God face to face."

The Paramita of Patience or Endurance, how through Generosity and Ethics the student initiates spiritual practice, yet through the virtue of patience how one endures the resistance and difficulties that arrive within any spiritual endeavor.  Relates to Netzach or how we deal with the mind. Lecture quote: "In Buddhism, this paramita of patience, or endurance, is seen as having three primary forms, or there are three ways that it is analyzed in order to be understood. Endurance when one is being harmed. Endurance to face hardships / suffering. Endurance with certainty in nature of phenomena / reality."

The entrance of Jesus into the Holy City, symbolic of dominating the lunar mind and achieving union of the Solar Christified Mental Body with the Spirit.  Lecture refers specifically to the Sephirah Netzach. Lecture quote: "... the Bodhisattva, instead of identifying himself/herself with those two minds (Pharisees and Sadducees, believers and skeptics), what he does is to utilize his mind, he controls his mind, he works his Bodhichitta. This is why Jesus rides the animal when going to enter into Jerusalem, into the world of the mind, which is the world of Buddha, because in order to be enlightened you have to control completely your mind..."

The Paramita of Ethics or Discipline, the necessary psychological parameters by which to produce any profound spiritual change. Lecture quote: "The discipline to come out of the cage cannot be imposed upon us by an external source. No person can come to us and say, "Follow all these rules and you will be free." It doesn't work like that. If someone comes to us and says, "The teachings say you must renounce anger, so never be angry." And so then we take this attitude, a discipline upon ourselves, "I will not be angry," so we begin to resist anger. What will happen? What will happen is that we will modify our external behavior, we will act sweet, we will act patient, we will behave as if anger has been vanished, and we may even convince ourselves of it. But at a certain moment, circumstances and Karma will conspire against us, something will happen to make us angry, and then we will explode. This is because the more we reject something, the more we push away, the more we resist it, the less is our understanding."

The Metamorphosis or Transfiguration of Jesus, an explanation of the Christified Astral Body, or our own particular, intimate Jesus Christ.  Relates to the Sephirah Hod on the Tree of Life. Lecture quote: "We want to understand the knowledge of God, but we have to comprehend that within the Astral body is the Solar Mind (who is like God), who is Elias shining, and that Elias is the one that comprehends the language of God. You have to generate; you have to create that within. Otherwise, you fall into the sad mistake of following your own particular Jezebel, a mind that reads the Gospels literally and interprets them literally; and, that Jezebel is within the head of many millions of people and calls herself a prophetess. Nevertheless she does not understand Kabbalah, because in order to understand the wisdom of God, you have to be a Kabbalist. You have to develop your own Elijah. Your own mind has to be under service of God. And, in order to do that, you have to follow the Law of God, which is your own individual Moses, meaning that you have to use your willpower in order to create within your own Elijah. And when that is created, then you transfigure in the Third Initiation of the Major Mysteries of the Light, which is the Path of the Bodhisattva."

A general introduction to the six Paramitas or virtues of the consciousness.  Lecture quote: "The qualities of the Consciousness that are required in order to merge with divinity are called in Sanskrit "Paramitas." This term Para means "beyond."  In its synthesis the word Paramita means, "that which is beyond" or "transcendental."  Usually, they are called "the perfections." But in this course, we prefer to call them "conscious attitudes." The teachings of the Paramitas are very common in all forms of Buddhism-and in fact, they are common in all religions, but organized in slightly different ways.  In Buddhism they are usually presented as Six Paramitas, or six qualities that we need. These six qualities are not simply virtues in the way we think of them.  They are rather transcendental.  They are beyond common virtues.  And the Paramitas in their ultimate expression relate to the three Kayas, the three bodies of the Buddha.  In that way we can understand that the Paramitas are beyond Samsara, this world of suffering.  They are beyond Nirvana, which is the world of the Gods, and instead the perfection of the Paramitas is in Non-Abiding Nirvana, which is a state of Consciousness that only a Bodhisattva can have. So this emphasizes that the full development of Paramitas is possible only for those on the Bodhisattva path."

Bodhichitta as represented by John the Baptist in Christianity.  The importance and role of Bodhichitta for "making straight the way [or incarnation] of the Lord."  Lecture relates to the Sephirah Yesod. Lecture quote: "...to have the mind of the Lord is to have the Bodhichitta, which in the Bible is symbolized by Elijah or ELIAO in Hebrew. We are not going to explain about Elijah or the prophet Eliao himself, but we are going to explain Elijah directly related to our psyche. Every personage that you find - whether in Christianity, Judaism, Buddhism, Islam, Hinduism, etc. - is always a symbol; even though the personage existed, understand that they symbolize something within our psyche, within our true selves. This is precisely the point when examining the Gospels. Elijah the Prophet symbolizes the forces of the solar energy that we have to manage. Remember that in Greek, Elijah, Eliao, is Elios (Helios), the Sun, the solar force. So here, when we refer to Elijah or Eliao, we are referring to Helios the sun, which is not a person. We are referring directly to the solar energy that we have to learn how to handle and manage in our body. If I am emphasizing Elijah or Eliao, it is because in the Gospels, as well as in the Old Testament, it is written that it is necessary for Elijah to come before the Messiah. The Messiah is the Bodhisattva and Elijah is the Bodhichitta. Elijah represents the completely developed solar mind, that solar mind which is utilized by the Spirit.

This lecture explains the nature of Bodhichitta, the awakening consciousness in relation to Christ or Shunyata (the Emptiness or Absolute).  Understand the three levels of any teaching as outlined  by Buddhism: Shravakayana (Foundational Vehicle), Mahayana (Greater Vehicle) and Vajrayana (Tantric or Diamond Vehicle).  Also includes an introduction to the six Paramitas, or six principle virtues required of any aspirant to achieve the innermost Self-realization of the Being.