We see four faces in this stela, which is how the Tetragrammaton is represented.
The first face shows us Adi Buddha, the unknowable, the unmanifested, the one who does not enter into creation.
The second face is represented by the three forces—Father, Son and Holy Spirit—which do enter into creation.
Adi Buddha is the Father of our Father.
Jesus named him JEU, and he said of him, “the Father of my Father.”
JEU, the unknowable, the unmanifested, never enters into manifestation.
Subsequently, the Ancient of Days manifests and becomes the first unfolding of JEU, who is the unmanifested Adi Buddha. Consequently, the Son followed by the Holy Spirit appears. So, the Trinity emanates directly from Adi Buddha, the unknowable.
So, on stela C, we clearly see this. On the highest part of this stela a semblance of a face is shown, yet it is faded and is noticed only by paying a lot of attention. It is faded in order to provide understanding about the unknowable.
This stela is a very well adorned theological piece.
On its waist, on the part of Hod and Yesod, we see magnificent adornments.
The belt indicates that there is a need to work hard, to dominate the lower passions or animalistic instincts, in order to grasp the scepter of command, the scepter of the kings.
Its hands in that position indicate the necessity of directing upwardly and inwardly the totality of the creative forces.
Pay attention to wisdom, and never, ever forget that each one of us is the final outcome of the distinct unfoldments of the Tetragrammaton.
Samael Aun Weor
The work in itself is perfect completion.
On its head we see how the work glows when by means of it one attains perfection.
The miter on its head, the belt on the region of Hod—the astral world—and the scepter of power on the center—Yesod—clearly tell us about the perfection of a human being that has attained self-realization.
But, what is the inner realization of the Being?
It is understood by self-realization, the harmonious development of all the infinite human possibilities, It is not about capriciously distributed intellectual data, or mere insubstantial verbiage of ambiguous talk, everything we say must be translated as authentic, vivid, real experience.
In the name of truth, I solemnly declare that Being is the only real existence, before whose ineffable and terribly divine transparency, that which is called I, ego, myself, is merely external darkness, weeping and gnashing of teeth.
To know ourselves and become realized on the horizon of infinite possibilities implies the entering or re-entering into the creative host of the Elohim.
Samael Aun weor
