Samael Aun Weor ( 1917 – 1977), born Víctor Manuel Gómez
Rodríguez, Colombian citizen and later Mexican, was an author, lecturer and
founder of the 'Universal Christian Gnostic Movement' with his teaching of 'The
Doctrine of Synthesis' of all religions in both their esoteric and exoteric aspects.
In his
autobiographical account, The Three Mountains, Samael Aun Weor stated that because he was born with an awakened
consciousness, he was analyzing the previous lives in which he awakened his
consciousness before mastering how to walk.
He was
briefly married to Sara Dueños and they had a son named "Imperator".
However, in 1946, he met and married the Lady-Adept "Litelantes"
(born Arnolda Garro Mora) with whom he lived for 35 years and had four
children: Osiris, Isis, Iris, Hypatia. Samael Aun Weor explains that as soon as
he met her, this "Lady-Adept" Genie began to instruct him in the
Science of Jinnestan or Jinn State also known as Djinn State or Djinnestan,
which he claims involved placing the physical body in the fourth dimension. In
the Nahuatl[1] Aztec
religion this practice is known as Nahuatlism.
In 1948
he began teaching a small group of students. In 1950, under the name "Aun
Weor", he managed to publish The Perfect Matrimony, or The Door to
Enter into Initiation with the help of his close disciples. The book, later
entitled The Perfect Matrimony, claimed to unveil the secret of
sexuality as the cornerstone of the world's great religions. In it he
elucidated topics such as sexual transmutation, tantra, and esoteric
initiation.
After
March 19, 1952, Aun Weor and some disciples build and live near the Summum
Supremum Sanctuarium, an "underground temple" in the Sierra Nevada de Santa Marta in Columbia. On October 27, 1954,
Aun Weor received what is referred to as the "Initiation of Tiphereth", which, according to his
doctrine, is the beginning of the incarnation of the Logos or
"Glorian" within the soul.
In 1956, he left Colombia
and went to Costa Rica and El Salvador. Later in 1956, he settled down for good
in Mexico City, where he would begin his public life. Before 1960, he had
published 20 more books with topics ranging from Endocrinology and
Criminology to Kundalini
Yoga. Into the 1960s, he continued to
write many books on topics, such as Hermetic Astrology,
Flying
Saucers, and the
Kabbalah.
By 1972, Samael Aun Weor referenced that his
death and resurrection would be occurring before 1978. In the chapter entitled The
Resurrection in his work The Three Mountains (1972), he stated that
the eight years of ordeals within the Trial
of Job would occur
between his 53rd and 61st birthdays. Furthermore, in the same work, it is
stated that this ordeal occurs prior to resurrection, and the one going through
it is "deprived of everything, even of his own sons, and is afflicted by
an impure sickness." Samael Aun
Weor died on December 24, 1977.
His
primary goal was not to simply elucidate a myriad of metaphysical concepts, but
rather to teach the way to achieve self-realization through the "Direct
Path of Christ."
Consciousness
is described as a state of being, very closely related to God. The
consciousness within the normal person is said to be 97% asleep. Consciousness
asleep is consciousness that is subconscious,
unconscious, or infraconscious, which are
various levels of psychological sleep. Psychological sleep is a way to describe
the lack of self-awareness, meaning that the common and ordinary person is not
aware of 97% of what constitutes the ordinary state of being. A consciousness
asleep is caused by what Samael Aun Weor calls identification, fascination, or
the incorrect transformation of impressions, which all imply a type of
consciousness that is not aware of its own processes. It is said that to awaken
consciousness one must understand that his or her consciousness is asleep.
We understand
people of normal sexuality to be those who have no sexual conflicts of any
kind. Sexual energy is divided into three distinct types. First: the energy
having to do with the reproduction of the race and the health of the physical
body in general. Second: the energy having to do with the spheres of thought,
feeling and will. Third: the energy that is found related with the Divine
Spirit of man.
Indeed, sexual energy is without a doubt the most subtle and powerful
energy normally produced and transported through the human organism. Everything
that a human being is, including the three spheres of thought, feeling and
will, is none other than the exact outcome of distinct modifications of sexual
energy.—Samael Aun Weor, Normal
Sexuality
Was his Christian
Gnostic Movement a pseudo-church? http://en.wikipedia.org/wiki/Samael_Aun_Weor
[1] the Indian name for a
group of linguistically related tribes of the Uto-Aztecan group that lived in
the territory of Mexico and some regions of Guatemala, Honduras, San Salvador,
and Nicaragua before the Spanish conquest in the 16th century.
The Nahuatl had arrived from the north (from the
southwestern regions of North America). Their migration had apparently taken
place over the course of many centuries, beginning at about the turn of the
Common Era. The Aztec were the last to enter the valley of Mexico (12th
century). The Nahuatl were divided into two large subgroups: the Nahuat (the
more ancient group), in Central America, and the Nahuatl (Tepanec, Acolhua,
Chalca, Tlascaltec, Aztec) in Mexico. Some Nahuatl later lost their own
languages and adopted Spanish; others merged into a single nationality speaking
the Aztec language.The conventional use of the term “Nahuatl” for the collective designation of the Indian tribes mentioned above and “Nahuatlan” for the designation of their language group has been adopted in modern scholarly literature.
Nahuatl is known world-wide
because of the Aztecs, also called the “Mexica” (pronounced approximately
“may-she-kah”). They lived in Mexico-Tenochtitlan (what is today the center of
Mexico City) in the fifteenth and sixteenth centuries, and were the dominant
civilization in Mesoamerica at the time of the Spanish conquest. Because they
spoke a particular kind of Nahuatl (Classical
Nahuatl), both the Nahuatl family and even
other individual variants are sometimes called “Aztec” or “Mexicano”. (The
Uto-Aztecan stock is also sometimes called Uto-Nahuatl.) And of course, it is
from their capital city, México [mēxihko], that the
modern country of Mexico took its name. http://www.sil.org/mexico/nahuatl/00i-nahuatl.htm
Members of the religious orders are committed to the vow of poverty and do not own property individually, nevertheless they enjoy a standard of living and security that separates them from the daily agony of the poor. The question then arose for some of them what is the ideal of poverty in a situation where most are suffering dehumanizing poverty, and what should the Church and Christians do about it?
Liberation theology thus emerged as a result of a systematic, disciplined reflection on Christian faith and its implications. The theologians who formulated liberation theology usually do not teach in universities and seminaries, they are a small group of Catholic or Protestant clergy and have direct contact with the grass-roots groups as advisors to priests, sisters or pastors. Since they spend at least some time working directly with the poor themselves(2), the questions they deal with arise out of their direct contact with the poor. Liberation theology interprets the Bible and the key Christian doctrines through the experiences of the poor. It also helps the poor to interpret their own faith in a new way. It deals with Jesus's life and message. The poor learn to read the Scripture in a way that affirms their dignity and self worth and their right to struggle together for a more decent life. The poverty of people is largely a product of the way society is organized therefore liberation theology is a "critique of economic structures". Phillip Berryman described the liberation theology in the following terms:
"Liberation theology is:
1. An interpretation of Christian faith out of the suffering, struggle, and hope of the poor;
2. A critique of society and the ideologies sustaining it;
3. A critique of the activity of the church and of Christians from the angle of the poor".
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