The Absolute is the Being of all Beings. The Absolute is that which is, which always has been, and which always will be. The Absolute is expressed as absolute abstract movement and repose. The Absolute is the cause of Spirit and of matter, but it is neither Spirit nor matter. The Absolute is beyond the mind; the mind cannot understand It. Therefore, we have to intuitively understand its nature.

The Absolute is beyond conditioned life. It is beyond that which is relative. It is the real Being; It is Non-being because it does not keep any concordance with our concepts, but the Absolute is the “real Being.” This is why we do not intellectually comprehend it, because for us the Absolute is like Non-being; nonetheless, it is the real Being of the Being.

To be is better than to exist, and the reason for the Being to be is to be the Being itself. Our legitimate existence is within the Absolute, which is a non-being, a non-existence to human reasoning.

The Absolute is not a God, neither a divine nor human individual. It would be absurd to give form to that which has no form; it would be nonsense to try to anthropomorphize space.

Indeed, the Absolute is the unconditional and eternal abstract space, far beyond gods and human beings. The Absolute is the Uncreated Light which does not project a shadow in any place during the profound night of the great pralaya.

The Absolute is beyond time, number, measurement, and weight; beyond causality, form, fire, light, and darkness. Nonetheless, the Absolute is the Fire and the Uncreated Light.

The Absolute has three aspects:

• Ain is the same as Sat in Sanskrit—in other words, the Unmanifested Absolute.
• Ain Sophis the second aspect; it is where a certain manifestation already exists. It is the place where all creatures abide when the great pralaya (cosmic night) arrives, because they do not have the right to enter into the Ain, into the Unmanifested Absolute, which is beyond thought, word, atom, sound, beyond all of that which has form, number, weight, etc.
• Ain Soph Auris the third aspect in accordance with the Hebrew Kabbalah. Here we find the first cosmos, the purely spiritual Protocosmos. It is the Solar Absolute, which is formed by multiple spiritual suns.

The Ain

Abstract space is the causa causorum of everything which is, has been, and will be.

The profound and joyous space is certainly the incomprehensible “Seity” that is the ineffable mystic root of the seven cosmoses. It is the mysterious origin of all of that which we know as Spirit, matter, universes, suns, worlds, etc.

“That,” the Divine, the space of happiness, is a tremendous reality beyond the universe and the gods. “That” does not have any dimension, and truly It is what always will be and has been. It is the life which intensely palpitates within each atom and within each sun.

Let us now talk about the “Ocean of the Spirit.” How can It be defined?

Certainly, the Ocean of the Spirit is Brahma, which is the first difference or modification of “That,” before which gods and human beings tremble.

Is “That” Spirit? Truly I tell you that It is not. Is “That” matter? Certainly I tell you that It is not.

“That” is the root of Spirit and of matter, but It is neither Spirit nor matter.

“That” overcomes the laws of number, measurement, and weight, side by side, quantity, quality, front, back, above, below, etc.

“That” is the immutable in profound divine abstraction. Light which has never been created by any God, neither by any human being. “That” has no name.

Brahma is Spirit, but “That” is not Spirit. Ain the Unmanifested is Uncreated Light.

The Absolute is life free in its motion; it is the supreme reality, the abstract space that only expresses itself as absolute abstract motion, happiness without limits, complete omniscience. The Absolute is Uncreated Light and perfect plenitude, absolute happiness, life free in its motion, life without conditions, without limits.

Within the Absolute we pass beyond Karma and the gods, far beyond the Law, beyond the mind, and the individual consciousness which only serves for mortifying our life. Within the Absolute we have neither an individual mind nor individual consciousness. “There,” we are the free and absolutely happy unconditioned Being.

The Absolute is life free in its motion, without conditions, without limitations, without a mortifying fear towards the Law. It is life beyond the Spirit and matter, beyond Karma and pain.

The Absolute is absolute abstract space, absolute abstract motion, absolute liberty without conditions, without reserves, absolute omniscience, and absolute happiness.

We have to terminate the process of the “I” in order to enter into the Absolute. The human “I” must enter into the house of the dead, must go to the common grave of the astral rubbish. The “I” must be disintegrated in the abyss in order for the Being, full of majesty and power, to be born.

Only impersonal life and the Being can give us the legitimate happiness of the Great Life free in its motion.

To struggle, to fight, to suffer, and to be free in the end, in order to get lost as a drop within the ocean of Uncreated Light, is certainly the best longing.

One needs to be prepared within the region of Atala before entering into the Absolute. In Atala, the Beings are uncolored. A certain man who could not enter into the Absolute lives there, due to the fact that he invented the two words “good” and “evil” instead of using the words evolutionary and devolutionary. This man created a type of Karma because humanity has been damaged with the two words “good” and “evil.” In everything, we say, “this is good,” or “this is evil,” so humanity is stagnant in all of that which attracts them to the studies of internal values. This is why this holy man is waiting.

We have to help people in order for them to exchange the two words “good” and “evil” for evolutionary and devolutionary.

Within the bosom of the Absolute exists the Paramarthasattyas in great exaltation; they become exalted little by little until they pass beyond all possible comprehension.

The Ain Soph

All of creation emanates from the Ain Soph, but creation, in essence and in potency, is not equal to the Ain Soph.

The Ain Soph irradiates intelligence, a power by means of its divine Uncreated Light; an intelligence, a power that, if it originally participates in the perfection and infinitude of its (Ain Soph) own creed, it has a finite aspect because it is being derived from the Ain Soph. Unto this first spiritual emanation of the Ain Soph the Kabbalah gives the name the ineffable Ancient of Days who is the Being of our Being, the Father/Mother within us.

The Ain Soph, not being able to express Itself in the limited physical plane, does it through Its “ten Sephiroth.”

A strange evolution that not even the gods or the human beings know about exists within the Ain Soph. Much beyond the Innermost we find the Logos or the Christ. Much beyond the ineffable Ancient of Days is the Ain Soph or the Absolute, whose exhalation is called cosmic day (mahamanvantara), and whose inhalation is called cosmic night (mahapralaya).

During the cosmic night, the universe is disintegrated within the Ain Soph; then the universe only exists in the mind of the Ain Soph and in the mind of its gods. The universe that exists in the mind of It and in the mind of Them is only objective within the abstract absolute space.

After the great pralaya, before the beginning of the intensive palpitation of the flaming heart of this solar system called Ors in which we live, move, and have our Being, time did not exist; time was lying asleep within the profound bosom of the abstract absolute space.

If at the end of the mahamanvantara the seven basic dimensions of the universe remain reduced to a simple mathematical point which is lost as a drop of water within the Great Ocean, then it is evident that time ceases to exist.

The worlds, human beings, animals, and plants, are born, grow, age, and die. Everything that exists under the Sun has a defined time.

Ancient wisdom states that Brahma, the Father, the universal Spirit of life, is submerged within the abstract absolute space for seven eternities, when the great night (that which the Hindustanis named pralaya, or dissolution of the universe) arrives.

The seven eternities signify “evos,” or totally defined, clear, and precise periods of time.

It has been said unto us, that a mahakalpa—a great age or cosmic day—has the totality of 311,040,000,000,000 years. It is obvious that a mahapralaya, a cosmic night, is equivalent to the same quantity of time.

When the profound night for the creators of this solar system arrives, they will be absorbed within the bosom of the Absolute, and only a group of moons will remain, and the planets, the Sun, the Earth, and life with all its virginal sparks will disappear. A virginal spark corresponds to each one of us; a virginal spark corresponds to each living creature, and these sparks are absorbed within the Absolute for seven eternities.

If we observe Selene (our Moon), we will see that it is a cadaver, but that it had plenty of life, oceans, and volcanoes. There are other moons that rotate around Mars, Saturn, etc., which had plenty of life in the previous cosmic day. In the previous mahamanvantara, which was called “Padma” or the Lotus of Gold, there was a humanity with seven root races on the Moon, and it died.

The universe was sleeping within the terrible obscurity before the dawn of the mahamanvantara.

The eternal black light or absolute obscurity is converted into Chaos in the beginning or in the aurora of each universe.

Ancient wisdom states that darkness is in itself Father/Mother, and Light is its Child.

It is evident that the Uncreated Light has an unknown origin, absolutely unknowable to us.

In no way do we exaggerate if we emphasize the idea that the origin of the Uncreated Light is darkness.

Let us now talk about the borrowed, secondary, cosmic light; it is obvious that whatever its origin might be, and whatever its beauty might be, it has in its depth a temporary character of maya (illusion).

Therefore, the profound ineffable darkness constitutes the eternal womb, within which the origins of light appear and disappear.

It is said that the Absolute is darkness. Light emerges from darkness. The Uncreated Light of the Absolute emerges from the profound darkness of the great night. From this darkness, that does not have light, emerges the Uncreated Light. If we are placed in this darkness, we will see nothing but an abyss and profound darkness, but for the inhabitants of the Absolute, the Paramarthasattyas, this darkness is Uncreated Light, which is not created by any god or human being, and where only an inexhaustible happiness and inconceivable joy reigns.

There are tremendous genii of Evil, such as Belial, Bael, Moloch, etc., who are terrible masters, and because of knowing that light emerges from darkness, they precipitated themselves into the abyss, even when they knew that they were going to devolve. Light emerges from the abyss; this is why we have to descend into the darkness in order to destroy the “I,” Satan, to then snatch away this light from the darkness.

The gods emerge from the abyss by means of fire, and they get lost within the Absolute.

Light and darkness are two phenomena of the same noumenon, which is unknown, profound, and inconceivable to the reasoning.

The fact of perceiving more or less light that shines from the darkness is a matter which depends on our power of spiritual vision. The Absolute is a profound and terrible darkness for human eyes, and Uncreated Light for the ineffable hierarchy of the Paramarthasattyas.

“What is light for us is darkness for certain insects, and the spiritual eye sees illumination where the normal eye can only see obscurity...”

After the mahamanvantara, when the universe is immersed into a pralaya, when it is dissolved within its primordial element, it necessarily reposes within the profound darkness of the infinite space.

It is urgent to deeply comprehend the profound mystery of the chaotic darkness.

The cosmos emerges from the chaos, and light sprouts from darkness. Let us profoundly pray!

It is written with words of fire in all of the sacred books of the world that the seed-plot of the cosmos is the chaos.

The nothingness, the chaos, is certainly, and without a doubt, the alpha and the omega, the beginning and the ending of all the worlds which live and palpitate in the unalterable infinite.

The Aitareya Brahmana, a precious and magisterial lesson of the Rig Veda, has truly demonstrated until satiation the tremendous identity between the luminous ideas of Brahmans and Pythagoreans, because Brahmans and Pythagoreans are supported by mathematics. In the previously cited Hindustani volume, the light, the black fire, or abstract obscure wisdom, absolute unconditioned and without name, is frequently mentioned.

That abstract seity, the primitive Zero-Aster of the Parsis, is the life-saturated nothingness, is That... That... That... God Himself. In other words, the Army of the Voice, the Verb, the Great Word, dies when the great pralaya, the cosmic night arrives, and is reborn terribly divine in the aurora of the divine mahamanvantara.

The absolutely radical zero in transcendental arithmetic, the abstract space in geometry, the unknowable “seity” (do not confuse it with deity, which is different) is not born, nor dies, nor reincarnates.

In the beginning, from this unknowable entirety or radical zero, emanates any sidereal universe, Pythagorean Monad, Gnostic Father/Mother, Hindu Purusha-Prakriti, Egyptian Osiris-Isis, Dual Protocosmos or Kabbalistic Adam Kadmon, the Theos-Chaos of the Theogony of Hesiod, the Chaldean Uranas or fire and water, Semitic Iod-Heve, Parsi Zeru-Ama, Unique One, Buddhist Aunadad-Ad, Ruach Elohim or Divine Spirit of the Lord floating upon the Genesiac waters of the first instant.

In the profound night, only darkness alone filled the boundless all, for Father, Mother, and Son were once more one, and the Son had not awakened yet for the new wheel and His pilgrimage thereon.

It is written with characters of unmistakable fire in the book of the great life, that at the end of the mahamanvantara, Osiris (the Father), Isis (the Mother), and Horus (the Divine Spirit) are integrated and fused like three fires in order to make one single flame.

Let us search for Osiris, Isis, and Horus within ourselves, within the unknowable profundities of our own Being.

It is obvious that Osiris, Isis, and Horus constitute in themselves the Monad, the Duad, and the Triad of our internal Being.

Did you ever hear about Brahma? He is in Himself Father-Mother-Son.

In each new cosmic aurora, the universe resurrects like the phoenix bird from within its own ashes.

In the dawn of each mahamanvantara, the Monad unfolds again into the Duad and into the Triad.

At the daybreak of the new cosmic day, after the profound night, the Son, the Triad, Horus (the Divine Spirit in each one), emanates the Essence, His mystic principles, from Himself into the Wheel of Samsara with the purpose of acquiring a diamond soul.

Ah! How great is the joy of Horus when acquiring a diamond soul! Then, He is absorbed within His Divine Mother, and She is also fused with the Father, who form a unique diamond flame, a god of resplendent interior beauty.

Space is filled with universes, and while some systems of worlds are emerging from the profound Night, others are arriving at their sunset. Here are cradles, and far away there are sepulchers.

When the aurora of the mahamanvantara is initiated, the heterogony unfolds into the homogeneity, and the Army of the Voice (God) is born again in order to create anew.

The universe shook with terror when the aurora of the new cosmic day was announced. Then, a strange and frightful twilight emerged in the consciousness of the gods and the human beings, and the Uncreated Light began to withdraw from the consciousness of them.

Afterwards, the gods and the human beings wept like children before the aurora of the great cosmic day... Then, the Causal Logos reminded the gods and human beings of their karmic debts, and the pilgrimage of the human being from one world into the other began. Finally, they arrived on Earth, where they are presently living, submitted to the wheel of birth and death until they learn to live governed by the law of love.

The universe emerged from within the bosom of the Absolute, and the Uncreated Light sank into a nostalgic sunset. Thus, this is how the gods and human beings descended within the shadows of the universe.

The sacrifice was consummated, and the Kabbalah registered in its Major Arcanum Twelve. If we add the number twelve in itself, it gives us three. One is the masculine principle, the fire. Two is the feminine principle, the water, the semen. Three is the universe, the Son.

The present cosmic day is symbolized by a blue pelican which is opening its chest with its beak in order to drink from its own bosom from which all creation sprouted.

The Ain Soph Aur

Each universe in infinite space possesses its own central sun, and the addition of all of those spiritual suns constitutes the Ain Soph Aur, the Protocosmos, the Solar Absolute.

The Solar Absolute is formed by multiple, transcendental, and divine spiritual suns.

The emanation of our “omnimerciful and sacred Solar Absolute” is that which H. P. Blavatsky denominates “the Great Breath, profoundly unknowable to Itself...”

A great deal has been spoken of the sacred Solar Absolute, and it is obvious that each solar system is governed by one of these spiritual suns. Indeed, these are extraordinary spiritual suns that sparkle with infinite splendor in space. These are radiant spheres that astronomers will never perceive through their telescopes.

This means that our organization of worlds possesses its own sacred Absolute Sun, as well as the other solar systems of the inalterable infinite.

The Protocosmos, or first cosmos, is infinitely divine, ineffable; no mechanical principle exists within it. It is governed by one unique law.

If you profoundly reflect on the solar Absolute, you will see that beyond it exists the most complete liberty, the most absolute happiness, because everything is governed by that singular law.

Unquestionably, within the sacred solar Absolute, in the central spiritual sun of this system in which we live, move, and have our Being, there does not exist any type of mechanization. Therefore, it is obvious that the most complete blessing reigns there.

It is indubitable that in the central spiritual sun, governed by the unique law, exists the unutterable happiness of the eternal living God. Unfortunately, while we get further and further from the sacred Absolute Sun, we penetrate each time into more and more complicated worlds, where automatism, mechanization, and pain are introduced.

Obviously, in the second cosmos of three laws, the Ayocosmos (planets, suns, and firmament), joy is incomparable because there is less materialism. In that region, every atom processes only three atoms of the Absolute within its interior nature.

How distinct is the third cosmos, the Macrocosmos (our galaxy, the Milky Way) which is governed by six laws. There, materiality increases because any of its atoms possesses six atoms of the Absolute within its interior.

By penetrating into the fourth cosmos, the Deuterocosmos (our solar system) which is governed by twelve laws, we find more dense matter due to the concrete fact that any of its atoms possesses twelve atoms of the Absolute.

If we carefully examine the fifth cosmos, the Mesocosmos (the planet Earth) governed by twenty-four laws, we will see that any of its atoms possess twenty-four atoms of the Absolute within its interior nature.

Let us study in detail the sixth cosmos, the Microcosmos (the human being), which is governed by forty-eight laws. We will see by means of divine clairvoyance that any atom of the human organism possesses forty-eight atoms of the Absolute.

Let us descend a little more and enter into the kingdom of the most crude materialism, the seventh cosmos, the Tritocosmos (the infernal worlds); we will discover that under the crust of the planet where we live, the first infradimensional zone governed by ninety-six laws exists. The density of this region has increased frightfully, because any atom processes ninety-six atoms of the Absolute within its intimate nature.

In the second infernal zone, every atom possesses one hundred and ninety-two atoms of the Absolute. In the third zone, every atom possesses three hundred and eighty-four atoms of the Absolute, etc., etc., etc., and the materialism increases in a very frightful and horrific way.

Obviously, we become independent in a progressive way from the will of the Absolute when we fall into the complicated mechanics of this great Nature, when we become submerged within more and more complicated laws. If we want to reconquer freedom, we must liberate ourselves from too much mechanization, and too many laws, and return unto the Father.

Clearly, we must fight in a vigorous way in order to liberate ourselves from the 48, 24, 12, 6, and 3 laws in order to really return into the sacred Absolute Sun of our solar system.

Samael Aun Weor (excerpt from “The Initiatic Path through the Arcana of Tarot and Kabala”)