OCCULTISM

IN A GLOBALPERSPECTIVE
E d i t e db y

HenrikBogdanand GordanDjurdjevic

ACL.IMEN

Editorialmatterand selection@Henrik Bogdanand cordan Djurdjevic,20ll

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CHAPTERA

SEXUALN/AGICAND
GNOSIS
IN COLOMBIA
Tracing
the influence
of G. t. Gurdjieff
on Samael
AunWeor
PierLuigiZoccatelli
TRACING
THEPOSTERITY
OFTHE"FOREST
PHILOSOPHERS"
Thischapterpurporrsro be rhe Iirsrenquirynto the previosly
unnvesrigatedhfluencoftheideasofthe
Caucasia[
esotericthinker
ceorgeIvanovitch

Gurdjeli(866-949),the creatorof whatmanyyeafsagolras define.lasthe

''forest
school"(Sharp1923),on rhe founderofa specictwenriethcentury
Gnosticmovement,Sa.naelAun Weo. (1917 ZZ).'Wehavetakenupthis tas<
for threeman reasoDs.
Filsf,botl esorericrhiokersunderconsiderarion
gaverisero an extremely
.omplexgenealogy
of groupsandmovements,
oftenin varyingdegreeofcon
flict with eachother rvidespread
aroundtheglobe,with thous;nd;(ifnot tens
ofthousands)offoilowers,to suchan exrenathar
we might apptyro rhemthe
term hypertrophyoffiliationlused by sociotogist
Massimotntrovigne(1999)
in studyirg the posteriryofanorher leadingfiBurcrn rne conremporyeso
teric-occultistmilieu, ciuliano KremDerz(Ciro Formisano,186i 193). Ir
this regard,althoughrherearenurnerousstudiesof the 1larionand posierfy
spawnedby curdj ieft teaching( Rawtinson 997:282 313;Weltbeloved
200j:
223 54).no suchstudiesofsamaelAun Weorexist.Indeed,no studiesofany
kind exist regirding him, exceprfor rwo essays,
which we haveproducedin
recentyears(Zoccarelli2000,2004).tt bearsunderlinnghererhat this reveals
how !?st a field remainsro be exptoredin lhe realmofcontemporaryesoteri
cism-Within thedomainofsociography,
we !\,ouldlike to menrionherethat in
summer2000,while doing fie1dinvstigation
on the..Weoritegataxl in ltaly,
wparticjpared
rn a hork'hopof,everatrrry orgdnired
by oneor rhedolen\
"
i,t weonle mover\enr\lwhichrr th . pai.u
r cisei. upDopular
\\irh lhe

P E RL I JI G I Z O C C A I E L L I

othermovemenis)
togetherwith appfoxinatelyonethousandpcoplewLo hd
comefrom all overltaly.
Se.o"d, the hermeneuticand socioogcalcipher defiDedby Anrican
schohr tane wlliams-Hogan(1997)ns "rhe char'smaof rhe book may be
pplidto both personalities,
as it r'r,yindeedlo Drost'tlassical"aurhorsof
modern and contirporaryesotericism.
This is a pecui:r yt universalphe
nomenonwhich,focusingattention on d deeperlvel
of reaityand performig
unifying fmction by spexkingto peoplbeyondbarrersofteif cultureoi
origin or personalcutufe,rnvitcsnrdividualsto coDfrontther own lifc and
needs,andto find rn asweraddressed
specifically
to them in abook.As far as
Gurdjieflis concerned,
it is well known thar he foLrnded:nddisseniDared
lis
teachn8alsotlroughhis$'ritnrgs(butnotony,or especially
throughthem),an
opsofsizablemagnjtude,andthat the'tharisnaofthebook" engendercd
by
his work is containedwithin the 'mpressive
production
bibliographic
penned
by his pupils(DriscoI 985,2004). ln the caseof SamlelAun Weor the teaching lrnsmittedto hispupilsasoderivesf.on a largequantityofwitte nrauer
(thoughit js a natter ofcontrovcry rylitherhe wrote forry nine or sevenly
books),and,sn thecaseofcurdjieff,alsoentailsan oal transmisson
ofmore
"internnl"theoreticalandprlcticaltea.hings.
Trild, cosidering
theerormouslyinportantroeplayedby curdjiefin the
panoramaofcontempomryesotericisn,
teanalysis
of Gurdjiefitinfluen.eon
Samael
Aun Weortro\vsinto reliefoneaspectofGurdjiefireachhgthatrsnot
generallyheldtobeitherattleccntreoronihefringesoftle'self-re'lizing"
practicesperforned by the pupisof the "foresrschooll or of rher theorcti,
cal preoccupations,
bur which, rransplanted
to SamaeAun Weor cnostc
novemenflassumed
an absolutcy
.entral role,alrhoughits sourcervasnevcr
disclosed.
Herewe\a'ilanticipateat wearereferringto the pradiceofsexral
magjcwhjch is the key to the wholWeoritesystemand which {erivesfrom
r n o m o s l l i r e . d l d d r o l i .oi o(n. u J r e B .r o e " s .
At this point, we areobigedio clarj4,a few things,sincewe areperfctly
awafethatin tleterchingofthe Grek-Arn1enian
born in I 866lr Alcxndropo
(todayGyumriin preseDtdayAffenir), thetheDre
of'lexual magic or"inter
nl alcheny'lor howeve.oneprefersto cll it, is not given high priority.Y--t
that is only how thingsapparto be. lndeed,a more thoroughenquny io
the Weoriteopus and the attelnptto nlake an overallcolparisorof ir wiih
Gurdjiefft ideasrequiresthatvehypotlesize
that this issuewasnot exrraneous
to th hert"of tle Fourth Way.Ratherit wassubstaiallymore centralro
GurdjielTleachingthanhasheretofore
beenevinced.Ifthisshouldindecdbe
true, in our view,a deeperinvestigatioD
ofthe reachngof ceorgelvanovrch
Gurdjieflwouldbe warrntd.
As we will seelaterin this chapter,the relationshipofrhestwo reachings
frndsits focalpoint in the shareddocLrineof"sexualiryas.n eminentfornr of
relationshipwith the trnnscendent:aDdthe conr.ctbelweenthe rwo schoos,
136

S E X U A L M A G I C A N D G N O 9 J 5I N C O L O M B ] A

giventhc nfluenceexe.redbycurdjieffon Weor constjtutes

the firsr.discov,
ery" ofthe research
documentedhere.
Asec,,dpcrrapsevenmorrmporrant
'dscovery"
ofthis study,if we may be alloweda timid roneofemphasj;,is rhe
observationthat ir is possiblto considercurdjieFt work alsofrom the per_
spective
ofdoctrinesconcerning th9 transmur:rioD
ofbeingthroughthe u;e of
\e\elr crg\.Theco ceoruJl
coordi-Jre.
rcglJr-g rhi\r,pecrortheL,uftlje
"Wo"k hN- neverbe.n,oequJre
jr I reerle sive.Gurajieflbib_
yemt\.d\ized
lography'lcxceprn a frgnenraryandevasjvemannr(to suchan exienrthat
theyhavenot beentakeninto considerton
by interpretative
studies),whi.h
we wll discussin due ritre, s thoughsexuatm:gici{as ofno importancero
GurdjieFsthought.
from thseconsiderarionsfurther renections
andquesrions
arlsewhich the
lifnitswehavenposedon this chapterregardjngcurdjiejit influnceon Wor
d o n o l d l u w r r i - o n v e . r . g r Il e
n o , eJ ( e p l n - t s e c - n g i v e . g e n e r a l o u l h r e
o r r r , e nA
r i w e q d r e s u g g e " r e dg,l -t . r n - g r . r e t r , e " o ii - r e r / t , h e m y n
Gurdjiel].iteaching,ir would seemthat in n1akinguseofthis materialWeor
did lessviolenceto
curdjiefls ideasthanweDrightfirsLsuppose.
Hereanother
quesrionemergeswhich we presentin rheroricalfortlr.Shouldwe then con_
cludthat Weorwasrle onty one who took noteof rhisaspectofcurdjieF,s
r e ahLr - 9 w
. h 'e . n ^ , ro r t , r ,m u r e
reJ
r e | a| r n ,d r r o mg i v i n s. r r h e
p n , th . . : .i , d . r e ,r e d ?O r d o r h er"e. d( |c<hdi - j - f u p j l s
r e g I J i n sr n n e. t . l e m " . , r n , r , - g
LlireL
llv l om Curdiiefl.ortinuero gu. . nro gtr lne.rreams
jr
ot L,.rd,ieta
hliationswthour ever being renderdpubti. (di$erenryfiom other move
mentsin which this aspectmry not be rhemosrmportantbutis trearedmore
explicity)?And bence,what rol is playedin curdjiefi reachjngand in the
Gurdjiefiniljeuby the rhemeof.sexualtyastheeminentfonr ofielationship
with the trrnscendenr"?
A.nrstanswerto thesequesrionsmay be fond in a passage
appearingin
^
Gurdji4l:Makinsa Ne , wartd,by lohn G. Bennett(1897 t e74),fam;sBriish
ppl of curdj ieiT,in which he writes:
It is,ofcou.se,clearfrom the chprer..pnrgrtory,'of Beetzebub\
Tates
tllnt curdjiefregardr the sexeneryy,rherecaledej.ietarlasthe manr
sourceofnourishnlentfor thehigherbodiesofman.His teachingabout
the trnsformarioD
of the sexuatenergyis very personaland he was
emphatictht thereareno generarulestharcanbe given.
(Bennetr
1973:2j3)
We will return to the receptionof rhis subjecrin the curdjiefI milieu tater
But we shouldanticipatehererhat in the conpex doctrinajand cosmotogi,
cal overvie{'presentedin "The Hoty planetpurgatory,,chaptertn Beelzebib\
TaLes
ta His Grandsan- wherereadersunfamiliarwiih rhe;uthoit language
might find themselvesbafiledby notions such as ..theChoot_codlidni;l
t37

P ERLUI6IZOCCAIELL]

period","the fill StopindrHarnelAoot ofthe law ofHeptaparipirshinokh"

and the mechanocoincidingMdnel-ln - curdjjeil touchesupon the theme
ofsacredcosmicsubstances,
(i.e.'\perri' and the
includinget,g ertoehary,
''sum
of th substances
which ariseir begs of the femlesex"j curdjiell'
1976:II, 384) and their manipulationwithin the framworkof a wider rcferenceto the tosm;c cryslallizations
which are formed in the p.esences
of
TeiariocosDoses"
:moDgwhic"exioeharyis listedatlong the six "nrdepend
euran'lngt r/rrd.:J5ll.

NOIESON THE"WORK"
'ftis

is not theplacetopresentbiographicalinforllationcoDcernlngcrdjeil,
subjectofan impressive
literaryproductionofquite .ecentvntage,thc nany
volumesof 'hich taken as a wholeollr a comprehensive
"stareof the arf'
(Webb 1980;Moore l99l). But giventhe tskwe havechosenherc,it will be
usefulto sketcha basicoutlineoflhe teachjngtlatcombinesspiritualiryphilos
ophy,cosmologyanda completemodelofthehumanbeing,all boundrogerher
jr a unifidsysterD
with an esotericb.ckground.
We will do this by followng
the synrhesis
ofa chapterdealingivith Gurdjieffdrawnfrom an encyclopaedic
project\dhichwe haveco-direcied(lntrovigne& Zoccatelli2013:601-9).
ft,e GurdjieffWork addresses
personalevolution,socalrransformaron
and,uliimately,a tmnsformationon the cosmicscal.Tle expressionWork"
refersto the efort requiredin orderfor the pupilto wakeup to tle mcaningof
humanexistence.
Thefruits ofthis WorkI which begs asan inner rvorkon
onesll must ultimarelytransfomthe pupil dily life.The "Work" is a form
' 'illing
ofora tradition and requiresa'tchool" and "pupils"or "srudeDts
ro
submitto a mstert guidance,leithoutwhich inner transformntionis Lleeed
in1possible.
Thehumanconditionasit existsDowadays
is fnr fronr its orginal
t.uth andpotential.lnthemodernrvorld,manycontradiclory"I".sexist!rirhin
a person,in competitions'th eachother 'Ihis conflictDrakesunifiedtoughr
andactioninpossible.Moreover,in everypersonlwo separar
naturescoeir
which are unableto recognizeeachother:essence
and persoDality.
Freedonr,
consciousaciionand authenrjclril cannotexistin sucha fragrent.rystrle.
What we crll "action'is nerely a mechanjcaland rconscious
pboDrenor.
Thiscommonandevertdaystatejs called sleep by Gu.djiefi.Person?lcvolLr
tion is the awakningfrom the stateofslepandthe passage
from frigmenta
tion to unity.Thestateof'tleep" Dotonly deprivesthe personof freedomand
responsibility,
it alsodeeplydistorts
his relationslip
with rhecosnos.
curdjieF
demands,at tines brutaly,th:t w takenoteofthe disharmonyand rhe illu
sions,whichpreventus from seeingthe realilyofthe actualumancon.tirion.
The"Work'slowyreveals
how theentityofot1eselfthat
a personconsidered
unitary,coherentandfiee is in realjtya contradictorycomposlreofrhoughrs,
38

S F X U A LM A 6 I C A N D 6 N O 5 I 5 I N C O L O M B I A

emoionalfeactionsand repetitivemechanisnsofself protecrion.Beconirg

ar!re ofthisstateofconfusionis the first steprowardsawakening_
Thesecon
neccssdry
stepis ro acceprwhar hasbenseen_
Thefirsr phasesofrhe .Work,
proposeobservation.
verificatnnandacceptance
ofrhetrurh of rhehum:ncon_
dition throughstudy.parricipationn group\.ork andexercises,
which nrvolve
focusingaitention('!elf-remembering',).
fte teachingof curdjiefi is not organ
ize.t arounda doctrinalsystem,but rathera.ounda method.He insistshar
everythirgmustbe calednto question.Bytivingin a perperualy
criricai{ay,
thc capacityfor obscrvaronandartenrioD
becomel'llorefinelyhoned,andthe
ideastaughtby rhe "Work" find vefitcarn,njn drily 1ife.curdjiefftaughrtat
hisdoctrinescoldnot be transnittedin a univocamannerbecauseeach
indi
vidu:rlhasan independenrrnd urque path ofdevtopmenrto follow,nhich
mus|I'e takeninto consideration.
Horreve.,itis atsotrue rhar despjtetherisk
ofself-ilusion- group work rvitl orhersis indispensable
to transfonnation.
Byworkingn agroup,self-observation
becomes
moreobjecrive.Furthermore,
someexercises
trepossibleonly in a groupcontext.
croups in rhe Urork"must lsodevelopsncerjlf inner st.eDgand new
cfacities.Concretelyspeaking,the "Work,'isbasedon merhodsofself_obser,
mtion which have,nrong other thngs,the aiIn of teachingrhe pracritioner
lo "renember himself Observinghow one thinks, actsand feeisemotions
revealshow lhe threecentresof the humanperson intelectual,emotional
and moving operareat rlreedifl,erentspeedsandarofteDin contradicrion
with eachothe. The "Work exercises
altowthe practitionerto becomeaware
ofthc reitionsbetrveenthe centreslnd allownrm ro expenncemomentsin
i'hich his inechanic.lnarureis no toDgerdominant.Thesernomentsin whic1
a perso,remergesfrom the stateof ,!eep reephenerat,but they gradua y
l)ecomelinkedoneto anotier,ofrlng a new possib;tityof integraii.
Both mlric and physicatmol,enrentcouldservethe ..work'acurdjjenand
'lomas
de Harhnann (885 1956)haveleft a vastmsicalcorpusintended
r o I o n \ , i ,r t . r . h r i 0 rl e . , . h i n g
r j d r n i n gh e r F t a t i o n s \t .i p
n k , ; gv i b J i o n .
r c f o p - r e n . r o\ ul u r dr n d d w d , c , r e,,"\ J. n . rdeeS d l , , m J nr tn8 8 o t c n 0 ) i n
tur transmitteda l.genumberof.iacred dances'or..movemenis,,
creared
by (urdjiefon rhe basisof diverserradlrionsobservedduringhis travels.Te
nlusrcanclmovementsoffer opportLLniries
for studyand ..selfremernberjng,l
creatingconditionsin which ft is easierforrhepupilto observethe relationship
betwehis bodl and rhequalilyof his atrenro; 'rrough the body difireni
levelsaDdqutlitiesofenergymaybeexperienced.
Gurq iefi describcs higher statesofpersonalevoutionas dificult but not
npossibleto nitan.Unlikc orheresotericsystems,
curdjjetr! systenre.ches
itspupilsto ntegratwhatirdefinesasihe two mturesof humanexistence,
one
rrhich tendstowardsevolutionand the otherh,hichtendstowrdsan involu
tion n order lo reachan idealremlocredar the midpoint of these
two
naturcs.Ony 't this midpoint
it be possjbteto rediscovernd nourish
"ilt
t39

PIFRLUIGZ
I OCCAIELL]

the essence,
thatpart ofthe humanbeingthat may reveathe ajm ofa persont
lfe.As developmnt
continues,the awareDess
of responsibiliry
alsoiDcreases
andthepersonmayrenderserviceto othersand ro the greatcosmicprocessof
evolulon.Gurdjietrplaces
the "Work'withjn a complexcosnrology.
the a1
of life is to transformenergy.oDsciouslyand to pariicipareresponsiblyin :
cosmicprocessnddramain whjch humanityhasa role in the gret chainof
being.Individualswho do not aftainrhisstateof conscouress
nlsoconrribute,
butpassivlyand
involuntarily,
bylberaringenergywhichservesto irel rosmic
becoming"food for the moon (Ouspensky1949:57).
Processes,
ln more religiousternN, some interpretersof curdji thought hve
al.med that herewe lrd the idea,sharedby other esotercsystems,rhatnot
everyonehasan immortal soul,but only thosewlo areableto construdone
consciouslythrough a laboriousprocesswhich consistsin the "harmonio|ls
developmentofmanl "Tlis is the crux ofCurdjefi anrhropoogy Man s
not by naturean immortalsoul"(Bennett973:245).
Sincethis questionis so vita to the further developnento our analysis,
we mention here Thomasde Hrrhranni remarksregardingthjs asped of
Gurdjietr ieachins.
The 8st,he said,is lhisr man ou his presentevelof bengdoesnot
possess
an immortal, indestrctiblesoul, bur with cerraDwork on
himselfhe caalbrl, an immortal soul;then rhis newly fomed soutbodywill no longerbe subordhateto thelawsofthe physi.albodyand
afterthe deathof the physicabody will conunueto exisr(deHaftmaDn
&de Harrm'nD1992;)
Naturallytherehavebeennany attenprsro idenrifyrhe sourceofcurdjjeff\
teachings,
whichwouldseemto be an unsolvableproblem,
or atleastpartofthe
Gurdjietrenigrna(Benne$1966),giventhat curdjielis autobiography
seens
to be written in a deeplyallegoricallanguage,
which characterizes
irs narration
andthe factualityofepisodesrecounted(curdjief 1963).On the otherhand,
Jameswebb (1946-80)seemsto haveno doubts(webb 1980:s33) that rhe
point of departurefor curdjiel synthesis
is to be fond in ThcSccret
Doctrne
(Bavatsky
1888),the classicwork by the founderof rheTheosophical
Sociery,
HelenaPetro\,raBlavatsky(831 91). 'Ilis hasfurther been enrphasized
by
(2003:2046), who locaiestle influenceot'neosophyon
SophiaWelbeloved
Gurdjietrwithiothe prevaiingclimateofplaceand tier
When Gurdjietrbeganteachingin Russiact92, his cosnological
teachingwasgivenin occultterills,the group n1eerngs
rlere held in
sec.et,pupilscouldnot relate"rhatthey leamedto orhersoutsidethe
group.This was in accordwith conremporaryinterstsbecauserhe
occult revivalwas strong ir Russia,Thosophyand other Weslerr
140

S E / U A L M A G I CA N D G N O ' 5 N C O L O M S A

Occuttechngswereofgreat interstto the intelligentsia

in genernl
and Gurdjieff pupilsn p:rtjcuta.
(wetbeloved2001)
JOURNEY
TO COLOMBIA
It will be usefulherero outlinethe min events SraelAn Weort lfe
ir
thatihey helpshedlight on hjs ideas.
Vctor Manel cnez Rodrguezwas born in SnraFe of Bogot in
__
Colombia,in 1917.After beginninehis educarioD
in a lesuirschoo,h; abrn
donedhisstudiesafihe agoftwelve,disillusioned
by rcligon_Ai fo rteenhe
bcmepassonately
interestedin spjritualism,p:rticularyin A an Krrdec
(18049) ndhis successor
LonDenis(1846 1927).In1933,hejoinedrhe
'Iheosophical
Sociery,but laref wjthdrew to becomea memberoi Arnoldo
Krumm-Heler's(t876 949) Frarernitas
Rosicruciana
Antiqua (Weor t972:
2 6 r w h ; . h r a db e g u nr o . o r e d rdh r u J g S
t o u r lq, - e r i c J 1 t 9 2 7 t. r ei . , a r ot o
nd'p per,or'.il\re.eivedar cIi\.ntdl .oncrcrrton in th Ecc,e\ra
Gno.rir
' J l h o l i cdde r i v i n fgo m l h e o d o R
' < r s . , 8 r c - t o z J ra. t l h o u 8lhh i . h r . b e e n
subjectto debateand conrestatjon
(tntrovigne199j: 198).
Disappointed
by his prviousexperiences,
andafterhavingdevoiedhimsf
to the study of Eliphas Lvi (AlphonseLoujs Constant,UtO_2s), nuaolf
steiner(1861-192s)
andMax Henrde
(CartLouis
vonCrsshofl1865-t9t9),
he withd.ew lor a period o meditation,during whch he discoveredthat
in
h r "p r e i\ o u .' : l e l i n Fh. en a dL , e eJ"r r 8 ) p l i r " D r i e . r . t J l i u . r a e 5 a , . r . r e m b e r
" r r b ( r J no r d e r. . - . i r I g o f t n t m o n l . r v h o, u . r c i n em
d r n k i n d.,. r d t L (
equivalentofJesson rhe moon.To savenankind residingon th moon,
he
h J d b e e n( . u c i h e dU , de n r r u l r ehdi l l r o , e p a r i n h
ge.o;ing ot lJre.t-inh
rJ,erooljcL^rdng lo rhe.lds,( lleo\oDh
. r,\clemeelabo. ed b),He.el,J
re'rovrirblaval\y.
In an) rr(e wh<nK-..mn,.Lleller
died in lo4q,Lomez
afterhvingassumedthe initiatic namofsamaelAun Weor (the
orignsof
which a-re.pardy
obscure:"Samaet'maybetracedby to BlavatskylstsUile;tezt
in which Sanraelis Saran';Bavatsky1976:ll,483), publishedis first
book l
Mo,! inryto I'ctk, rc de Kad,I t hp pc,tc,t Matnnoav, rnd de(;deJ
.o open
rheEJrerot Lno\i. ro mankind3ndlo t^ndrheUniver.aChristirn
Cno\lic
Chur.h in MexicoCity. Over rhe cou$e ofdecadesrhis wasto assume
other
r , 3 m e p! .r f l l v o \ r n gr o r h er n a r .br . r n c h , n g - o : a n d r c i s . o n s o i , n e
Lnusl:c
SamaeAur Weor'sdeath (in Mexico City on 24 Decembert977)
.After
r long batteensuedto .leterninlis successor
and today .ozensof sep.
rate brdrchesexist_Although thesebranchesd;vergenot onty concerning
Wor'ssu.cessorbl also in pojnts of doctrine,they all sharea veneratioi
for the writingsofsanael Aun Weor and alsofor hispersonasm$rer
Kalki
Avatar of the Aquarian Age (the Ne, Age which ior Samaet
Arrn Weor
t41

P I E R L U I GZ
I OCCATELL]

beSanon 4 February962 beriveen2 and 3 pm; weor s.d.n.l.1960),tsuddha

Maitreyaand Logosof the Pla et Mars-His worthinessas an objectofvcnerationfurther increasedale 27 Oclober 954 when the SpiritualAcvent
of ArchaDgelSamaella Gnosticnativity rnd tosmic fact occurred(or
rather tle final phasein the lnltiaton of Victor Manuel Gomezwho fiom
that tnon1enton incauated SrmaeAuD Weor h lis hner bei1g)-Smae
Aun Weort 6rst discjplesrverer!tnesses
ro that event(itd.).Frorra srjctly
phenornenological
point of vlerv,SamaelAun Weor'.sGnostcism,whicl
obtaineda rapidand markedsuccess
in Latin Anerica,Quebec,thc USA and
Europe,conbinesthemesderiving,aswe haveseen,from t traditjonofthe
EcclsiaCnosticaCatholjc,Amoldo KrunDr Heer(and fron the leaderof
the FraternitasRosicfucianain DquadorIorgeAdoum known asMaguslcfa,
? l9s8), Tantrism,the Theosophical
Socicrywithout omttng thc'flrelcnic
influences(which w may trace back to Aleisler Crowleyr875 1947)and
rboveall,obviousborrowirgsiror Gurdjied.indeed,we must nol forgetthat
SamaelAun Weor definedhimself :s th Mrster of Synthesisfor raving
conceiveda corpusof doctrinesthdt synlhesjzsin a didactic Dianref the
nitiatorykDowledgepossessed
by thc primitive and esotericcLrlturcs
ol the
Ea.th, associated
with an "j rer work ofverification through the pr.ctice
of tle asiraldouble,and faies ofj;,?d (jorneysof the physicalbody iD the
hyperdimension)
and so on.

HIC RHODUS.HICSALTA!
Thesynthesis
of Samael
Auo WeorlsGnosticteachingsandoI lhe schoolswhich
we may tracebackto him nay be found in "'Ilree Factorsofthc Rcvolution
ol Consciousness'
the dynamjcsof which are summedup in thrce volumes
(Weor 1989,1992,1995).Thesc"threefactorc"are:(a) the deaiofthe nega,
tivc, inierior universeofeachperson("ego'lanificalaggregates
ofthc psy.he
that mpedethe manifestaton
ofbeing) throughself-discovery,
un.ierstand
(bocks,cond'
irg andthe disiDtegration
of all otherpsychologic aggreg:tes
tioning.identification,
fearetc.)tlat hi.der the freecrculationofenergt and
(b) the ,t/t ofinternrl bodies
the reawakening
of'bbjectiveconscioLrsness"j
or superiorexistentialbodiesoi the humar being (astfalbody,mentalbody,
causalbody).indispensable
vehiclesfor hlgherdinensonsnbovcth physicl
pl:me,thankstothetransmutationof creativeeergies(throughthe practiceof
ArcrnumAZF,orratherthroughthe practiceof excitingtle malesexualorgans
'terebralizing"
withouttheemissionofsemenard theconsequent
of scmenand
the"inseminaiion"
aggregates
ofrhebran) andtheeliminationof psychologjcal
in order to foslerdevelopllent
.nd total regeneratjon,
reawakeDing
faculries
suchasclairvoyance,
hearingdistantvoices,intution,telepathy;(c) thesnrri
Jice.fornankindby neansofthe divulgaton,in anyopportuneway,ofiernal
t42

6 N O s r sr N c o L o , / l 3 r 4

wsdom.strivingto passon the keysofuniversalknowledgereceivedthrough

theGnostic
path.
SnmelAun Weors aim was to reawtkenhuman consciousness,
lvhich
begnswthself-obse.vation
throughrehicha personturnsinwardsnddiscov
ersthnl he lacks'soDthingftis processof reawkeningis not asybecause
the conscious,rss
is closedup and irpeded(aseep)by a seriesof negative
psychological
(called"I"). Tle first txskrequiredof the adeptis to
strLrctures
identify thesestructures.A persondiscoversthat his interior world is conl
posedofth.eedilierentelements:hisessence,
his "l'i, which arelocatedin the
(Weor995: 17),andhispersonality.
forty'ninc lcvelsofthe subconscious
fte
essence
is thedivineGnosticsparkdwelljngrvilhineveryhumanbeing.Despite
the presence
oftlis divineelemcnt,contemporarylrlan degeneraies
into violenceand
cruety.Thjsoccursbecauseof
the"reddeDronsofSeth'
thatis,rhe
''1"s,
psyclologcal
structures,defectsand viccsthat re Inanifested
borh in a
personthoughtsand behaviourThepersonlity,
i turD,is nor innare,unike
essence,
but comprisesall the valuesrecevedthroughcultureandducarion.
The first ttskthen, without neglectingeducaton,which from chidhoodon
shouldain to developessence
ard personalityharmoniousy,
is to work on
the I.s,whichpreventessece
fromencryingdnddominatingthepersonaliry.
ln a pcrsonlitydominatdby essence,
humanv/ill is convertedto Christwill. (Thetern "Chrst hsan esotericslgnlficance
hereindependenrof rle
historicalpersonoflesus.)Dssolvingrhe "l'\ by scalirgthreemontains,an
individualmay rcachunion Irith th absolute,
whereduality ceses
to exist.
Scalingthe 1rsttwo mountai.s,the initjatecreateshis "solarbodies"(rvhjch
howevcrnystllbeusedbytheevil'"s)
andlstly,oncethesehavebeen
ds
solved,"goldcnbodies'Oncehe hasclimbedthe rhjrd nountain, tlereareno
Drorebodjes,
:lndthe Kundaliniserpentis swallowed
by rheeagle,symbolizing
process
thc
rhroughwhich everyspecilcforn1musrdie in order to becone
part ofabsolutunity.
To reachthsairllSamelAun
Weorofersknowedge,
analchemical
approach
to sexuality,iivocations,chainsofprotection,rreatnrents,
asrvellasa sfecial
anoiDtnentwhich consecrates
the Gnosticpriesthoodar rhe end of a specilc
coLlrseof sludy.The ritals,divided nrto sevendegrees,are collectedin the
GnosticLiturgy(PrcoroLozadaMisionerocnsticoNacional986:a,48 59),
incldiDga GnosticDass.As far nsspecilicpracticesareconcerned,
afterrhe
adepthsreacheda cerlain levelof undestandingof the cnostc teachings,
nphasisis givento the "ourofrhe body"journeysand to th creationofrhe
rstrlbody.Forthis,thetransmutation
ofthe sexualhydrogn
SI 12isncessary.
"In all theelementsofnalure,iD everychcnicalsubstance,
ineveryfruit, there
exstsa corresponding
lype ofhydroger.'fte hydrogenofsex is St t2:' (Weor
s.d.n.l.1967:88).Anyoneevenonly sllghrlyfamiliarwirh curdjiellh teach,
ng will rot fail Io notethat this reference
corresponds
perfectlyto Gurdjiell's
conceptof the hydrogensas recordedby Piotr DemianovirchOuspensky
143

P I E R L U I GZ
I OCCALLI

(t878-r947) i Fragnentsol an UnknownTeaching,ld

by all scholarsto be
the theoreticalandPractiauthorilative
source,whichsytrthesizes
anemi,reDtly
"HydrogeDsi
Hereis oneof m anyexnmples:
of Gurdjiefl teaching.
cnlaspects
'hydrogenwhichrepreseDts
of
the final productofthe transformtion
I 2 is the
foodin thehunnn orgmism.Thisis thematterwithwhichsexworksandwhich
'fruir"' (OusPensky
1949:255).
is !eed' or
sexmanufactures.It
the
sexulhydrogenSl-12,
modalities
for
transforning
Concerningthe
Weorwrites:
Thesexualhydrogendevelopsnsidee humanorgnisnaccordngto
SI l2
the musicalscale:do're-m fa sol-la'si-do.Thesexualhydrogen
is found plentitullyin spern. lt .rystallizesnew hu an bodiesand
wiselytransmuted,
it gjvesform to theastralbody.Ifthe sexuaimpulse
is inhibitedin order to preveDtthe ejaculationof sPerm,Hydrogen
a sPecil
shockrvhichtllows il to Passto the nexthgher
SI 2 receives
witl th scaledo'reDi fa-sol-lx-si
octavewhereit actsin ccordance
inside
No occultlstmust ignoreth:t the transfornationofsubstances
with the Law ofdre Ocrav.
the organismactsin accordance
(Weor991:127)
Gurdjiefit teachingis almosl ideniicalto Weor's(ouspensky19491254'9)
evenas far as concernsthe explanationof th "forning of the astralbody"
astransformationor transDurrtion'(;id : 256).Were
which"alchemydefines
tlesethe "inner exercisei'(de Hartmann& de Hartmann1992:40)taughtby
curdjietr, which T1lomasde Hartmannbriefly mentons,addingthat le did
corcernirg
not feel"authorized"to speakof them?Weretheseth exercises
'texualenergywhich he told me neverto rePeatto others"?(iid: 107).we do
not know the answerto this quston.However,from this viewpointt is easy
takenfton a
to seewhat Gurdjieffwasreferringto when in a brief passage
only
s'ith hispupilsin NewYork,on 20 Febrary1924,Pubhshed
conversation
(which
fterlis death,eventhoughsexualenergyis tot exPlicitlymentoned
howeverwasthe subjecto Gurdjietri oral connents to his Pupils,at leastat
the end of 1940$Bennett& Bennettt980115),oor are"hner Practicesl
Man byhimselfcannotbecomea newman,sPecialiDnercombinatons
in sulncient
When such a spe.ialmatter accumulates
are ncessary.
quantilies,it may begin to cryslallize,as salt beginsto crystallizeiD
waterif morethana certainproportionis added-Whn a gfeatce.lof
in man, threcomesa monentwhen a new
fine malter rccumuates
'Ihis
body,
body can form and irystallizein him ... a higreroctave
m.tter
and
from
this
spcial
formd
oftencalledthe astral,canonlybe
conditions'
this
In ordinnry
cannotconeinto being unconsciousl)'.
mattermaybe producedin the organism,bul is usedand thrown out
(Gurdjietr1975:202)
r44

S E X U A LM A G I C A N D G N O S I ' I N C O L O M B I A

Most certainlySamaelAun Weor who nade ArcanumAZF, sexualmagic,

the crux ofhis teachingand consequenl
pr.ctices,wasawarethat he had'turpassed'Gurdjieff,who is rarycitedin Weort vork andis neve.mentionedas
a sourcefor his ideas."We remorerevolutionaryin psychological
teachings
thanGurdjiefforOuspenskl"(Weorl99s:99),claimedweorbut, simplii'ing,
we mightsayihatin Weor systemGlrrdjiefprovidedthetheoryandKrummHellerthe practice:
ThegreatGermansageKmmn-Heller advises:
"Insteadofcoituswhich
leadsto orgasm,oDe must offer reflexivlysweetcaresses,
amorous
phrases,
anddecate
touches,
keepingthemindfr from animalsexualty,sustainngthe prstspiritualityasifthe actwerea true ceremony.
Howevrthemancanaodmustintroducehispenisinto the femalesex
andkeepitthere,-..untilbo experience
adivnesensarion
which can
lasthoursandwithdrawat the momcntthespasmapproaches
inorder
to avoid ejaculatiDgsperm:'
(Weors.d.n.l.1960:137)
WhetherWeor "supassedGurdjief" or not, the factthat he drew his theory
from Gurdjiefandhispractices
from KNmn Heller(n theconterrofa crtain
occult Rosicrucianisntis of interesther.As for Weor (for lveor s.a'ldrri
Gurdjieff)the main premiseunderlyingboth the discoursend itineraryof
his teachingis the consideratioD
dlat man doesnot possess
an immortal soul
andthat inorder to mrkeone'lle mustcrystallize
a subdefluidin rhehuman
or8.nismby meansof a processoftransmutarion.
Moreoveraccordingroboth
GurdjielTand Wor,for this sol to becomerruly immorral,rhe creationof
an aslralbody is rot enoughbecause
aftrattainingrharsraterhe adeptmusr
concentrate
on cfeatingathird body,the "mntalbody":"But [thethirdbody]
isstil notthesoL n the real meaningofthe word. Only the fourth body
completesal the developDreDt
possiblefor rnanin the earrhlyconditionsof
his exstencelt is immortalrithin the limits of solarsysren' (curief 1975:
2 7j for a comprrisoD,
seeWor199:129 35).

AFTERGURDJIEFF:
SEXUALMAGICIN WEOR
In the precedingpages,webrieflyinquiredinto thesources
ofcurdjiefft idens,
mentioninglamesWebbsopinion that he had drawn from Helenapetrovna
Blavatskyls
coctrines
and underliningtheanalogies
be$^,en
his esoteiicreach,
ing d dratof the :neosophcal
Sociery,assuggested
by Sophewetlbloved.
lfthe mtinconcernofthis studyis to dterminetheunmtstakable
anddetaied
influenceofGurdjief! teachingon SarmelAun Weor sysremofsexualnagic,
this observation,t bearsfepeating,doesno! necessarily
imply an analogous
p.eeminenceof sexualmagicwithin the "forestschooli Yet methodological
145

P I E R L U I GZ
I OCCAIELLI

rigour requiresthatwe alsoinvestigate

thesourceof curdjiell 'sideasregarding
"inner alchemy:However,aswe hrve obseNedregardingcurdjiefi's sources
n general,neitherthe studiestroduced so far,nor rhe prjmary sourcesseem
to offer a plausiblereply'l.nes webb considersPaschalBeverleyRando\tr
(t825 7s) as an influencein curdjietr teachingregardingsexuatenergy
(Webb1980:532),but this suggesrion,
howeverstimulating(alsoivrh regards
to the ralher tenserel:tions betweenrhe TheosophcalSocietvaDd other
occultistenvironmentsin which sexualmagicsurelyhada roecodirin erdl.
99s) doesnot appearadequately
clrified,nor do stdiesofRandotphhimsetf
(Deveney1e97).
Thusall wecando ls contiruesketchingoutared lineconnecringcurdjieF
teachingto that of SanraelAun Weo. A red line, rehich ;r seens,not only
regardstheoriesofsexuamagjc,bt in generalfrvsrersegments
ofGurdjieff!
ideas,asfor exanple,the "ree Facrorsofthe Revotutionof Consciousness"
previouslydiscussed
(in wbichcurdjietr'sinfluencis qulreevideDt).Likewjse,
the themeofmultple "I', so importanrin Weor'ssystemderivs,aswe hxve
noted,from a specificteachingofrhFourrhWay(Wakerr95t). Anorhcrkey
conceptin Gurdjieft ideas,"the Ray of Crearion'(Ouspensky949: 82-s,
94-5, 132.137 8, 167-9, 207,305 6) 6nds an exacrechoin Weor( l99l: 38)
(andthis is by no meansa exhaustive
list).The conceptsof"Holy Afirnng,
Holy Denying, Holy Reconciling' 1n BeeLzebub\
hles to His Crafldson
(Gurdjier 1976:I, 138) reappearin weor (s.d.n.l.1967:t4), togerherwith
theLaw ofThree,"Triarnazikanmo"
(,rd.:1s;for a comparison,seecurdjief
1976:I, 137 48), and the BasicCosmicLaw Heptaparaparshinokh,
rhe lal
oJSeyenlcudjietr 1976.lll, 3 60; for a comparison,seeWeor s.d.n.t.1967:
l5). Moreovernot only did Weor draw heaviyor curdjiells discoursebur
also on his spiritualitinerary.Indee<1,
in the original pln 1rrthe Insrrirre
for the HarnoniousDevelopmenr
ofMan popleenteringrhe iDsitutcLere
to be divdedinto threegroups(exoreric,mesolericand esoreric;curdjielI
1988:39).'IIis hiemrchalstructurehasbeeDadopredby rhe Weoritemove
ment,asWeor'smostimporiantdiscipeloaquinErriqueAnortegui Valbuena
(19262000),
betterhown s V M. Rabol,
irfoms us(Rabol
1991:2338).
'fte
itineraryof approachto Gnosticreachingsof rh Weorirenovenenris
dividedinto threecycles,for a lolal offifty encounrers
weekly,correspoDding
to a programmeofgradual fudy- The first chamber(erorertc.i/.h) is com,
posedof threephases(A, B, C) corresponding
ro importantphasesoflearning the basics(meditation,relaxation,vocalization,manrrt, asrfajourncys,
awakningthe chakras,self knowledge(transmutationof encrgy,etc.).The
secondchamber(mesorer,.ctlrl) is for thosewho aler understndiDg
and
practisingGnosticteachiDgs
aspifeto live accordingro rhe "Threelraclorsof
the RevolutionofConsciousness':
Lasrythe third chamber(esoferi.ctr.le)is
opento very advancedpupils.'ne ceDtralpracricecaledby the iintric tern
SahajaMaithuuo(Weors.d.n.l.1972:l0l) consistsiD a completesexuatacr
146

5 E X U A L M A G I C A N D G N O S I SI N C O L O M B I A

betweena man and n womantht llowsfor the sublimationofsexualenergy

without rachingorgasm("innisio [sic)nenbri lrili in wgina feninae sike
ejaculatium
semi is".Weors.d.n.l,1960:78)sothatthetrnsmutation
ofsexual
energycontributesto opentheforty-ninelevelsofthe subconscious,
naking all
lhe hidden"I"s comeforth and allor{ingGrosticascentto occur.Thispractice
difers from.oifri inrerrrptus(in that the semenratherthan beillgejaculated
rst be put in circulationthrough an internal pathway)but should allow
the transmut:tionboth ofmale energy,semen,ndfem:lesecretions,
equally
importantfor the rcawaket\iAof kundalini.
Fffthr evidenceto supportthe influenceofGurdjieflon Weor as well as
Gurdjieff presencein Weor doctrnesconcernng"inne. nl.hemy" is to be
fo\rrd,in Beelzebub\
Tabsto HisGrandson
w\erc theretentionof spermin the
transmutingsexualenergyis feetinglymentionedin connectionwith teachings
"beingexioehary'lthe knowedge
concerDing
ofwhich survivedthedisappear

ln thesethough fragmentaryyet nevertheless

authenticinfornation,
it was very convincinglyindicatedthar by meansof the substances
Exioeharyorspermrormedin them,it waspossibleio perfectoneself,
but rnfortunatelyfor them therewereno indicationsin this informa
tion which had survivedand reachedthem, what and how precisely
rhishad to be done.
then certain of them beg.nto think and to strive persistently
somehowto understandwhat wssne.essaryto be done,in order by
meansofthesesubstances
inevitablyfo.medin theirpresnces
to struggefor self-perfection.
The resultof theseseriousponderingsof theirss'asthat the con
viction first nrosein them that this sefpe.fectioncouldprobablybe
actualizedby itslf,byabstainingfrom the ejectionfrom oneselfinthe
customarymrnner ofthesesubstances
formedin them calledsperm,
andcertainofthem dcidedtouniteandexittogetherin orderlo con
vincethemselves
in practicewhethersuchabstinence
couldindeedgive
the supposedresults... Sofrom thrt time it begannd utomatically
continuesthat suchfolowersofganizethemselves
groups.
in separate
(Gurdjief 1976:II, 399)
Diilerenty fron other esorericenvironments,SamaelAun Weor consid,
ers sexualalchemyas the only legitimatepath of developrnent.
All others
arerejectedand evenattackedasdibolic,and evenbelivedto be under rhe
controlof BlackLodge(Weors.d.n.l.
9s6r69).SmaelAunWeorteaches
thnr
throughthepracticeofsahajaMaithuna,i third force,Cherubim,is produced
bythe union ofmaeandfemale.Cherubinlis part ofthe creat DivineMother,
a creatureoffire who actslbr a liDritedamountoltine, but long noughto
t47

P]ERLUIGZ
I OCCAIELLI

burn awaythe "I"s againstwhich her forceis direcred.Dralvingfiom a rantrc

traditoDnith a onglistoryin Easren spirituaityand Westernesotericism.
Sael Aun Weor cl.imsthat by avoiaingrhe emssionof sprmlhe sexual
energy,rathe. dran being dispersedtowardsthe oursiderrnvelsro'vardsrhe
deepesllbfeofbeing andconsciousress,
rvhichis theDawakend.
Unmarrjed
disciples,lthoughnot in all branchesofthe cnostic movement,aretaughta
traDsmutation
exercise
alsoknownby: tantricterm, VajrcliMudra (.atrhogh
in Tantrathis term carriesdirenr meaningslwhire i9961,as doesS4hdid
Ma;d',nd). llis exercise
consists
in specialposturesfollowedby a firm massage
ofthesexualorgans
(Weof1983:136 45).
Confirmjnga non Libe(ine approaclto sexualtywhich must bc experi
eDcedwith absohtechastityofthe mind, SamaelAu. Weor siresses
that the
fatalantithesis
ofthe YajroltM,dr,r is "tleabjecr and repugantviceo| nasturbalion",wlichleadsrorhe"abyss
andseconddeatli'( tid.:ta2).lescribedin rhe
Apd.d4,pse.
Hereliesa specialkeyro rhewholeWeoritcnostic sysrenr,
which
considerssejrualityasan emnentfornr ofreationshipwirh rhetraDscendent.
''Sex
is the creativefunction through ivhich the human benrg is a rrue god"
(weor s.d.n.l.l9s0; 34) and sexualalchemyis the scienceofthe Neh,Age of
Aquarius"(it: 37).Weor teachestllat rhe dispersionof sexuaenergys "a
vice the Lucifershavetaughtus" (Weors.d.n.l.1956:68).TheseLucifersa.e
esotericrvaswho havedeviatedron the maroadofsexuatmagicnd are
the root c:luseofthe lossofiDtefnalfacuries,
illness,old age,degeneration
oI
vital functjons,iossofmemoryandevendeathirsell giventhat "rherenebrous
adviseth ejaculationofspe n' Qbd.:62).

"sToP1"
At the beginningwestatedrhattleobjectives
andlim;tsofourenquiryfocuse.l
on an investigation
ofthe jnfluenceofceorge lvanovirchcurdjiff teachings
on SnmaeAunWeor giventheextraordinaryimpactof curdj ief on rlepano
ramaof contemporaryesotericism,
to saynothirgolrhe influence,as wi.te
it is unlnown, hehashadon co.tenporarylitemture,arr,architecture
spreds
andmusic.Specifically
our enquiryconcenrrares
on curdjietii definteinpact
on the theoreticaiprrctcalsystemthar lveor crearedin rhe 1950s.
Throughthe comparsonwe havedoptedon borh phiologicaland nter,
pretatjveterrais, we do not inten.l to atrriburero Gurdjiefi wbat properly
belongsto Weor Yethavingmadethis distinctior,lre c.n bur suggesrtlat an
attentivereadingofWeor \a'illleadus to "reread"curdjiellfrom a perspctve
not usuallytakenby the nany and often in depthsrudjcsrcgardirghim. yer
thereis somethingelsethat enhanceslhe Deaningofour snlall undertrkng.
and which would be missngfrom our studyif we werc uDableto go beyond
a merelextualcomparison.This tomethlng else"revealsho!' all rachings,
t46

5 E X U A L M A 6 I C A N D G N O S I SI N C O L O M S I A

doctrines,practices,cognitiveschemes,
conceptalsophistications,
basedoD
rhe ideaof texuality as aDeminentform ofrelationshipwith the transcenctent: andon transfodration or transmutarion
ofbeingto a highersratethrough
the use,maDipulation,inteligence
ofsexuateDergy,
undersroodin termsofirs
micro-macrocosmicrelarions,area srtof'tignature,of a far grearernumber
of moden andcontemporaryesorerc
andoccuttgropsthanis generallyheld.
This'iomething else"invitesus to reflecton rhjs particuarunderground
river whoseprenises,coordinats,
geographies,
hisroriesremain to be systematicallyorganized.Werewe capableof a leapof inrllecr,it might reveal
itselfto be . peculiarpersisringofcnosis, I retrnto cnosis or neo-cnosti
cism,thougbwe nustkeepwell in the mjnd thatrhe scholarmusrdistinguish
betyreen
Gnosticism,
neo,cnosricism,
newcnosricism,betweenrhereavnken
ing ofGnosisand the rerurnofgnosis,eschewing
any improprassmitation
by currentculturalm}'ths.

NOTE
L An eariiervenio ofdrk chIt( (in tian) Ms pubtishedin 2005as \ote a m.gine
deu'nrnussodi c. L C urdjiefi s! SamaeAun Wcor,: ,4ri6j ./o! r"at
Jar the SturtyoJ w\tet
Esoter
i.in 5(.2): 255 75.

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Ehina.Kjngs,f,n pon,.$aes: coombe Sprinss

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DMney, J.P r997.Pdsr,llerc / Anlatlh: A Nineteenth,Centtry
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