The Gnostic Academy of Chicago

Hello to everyone who has shown interest in this blog. We hope that this message finds you in good spirits. We have transferred over to a new blogspot page: The Gnostic Academy of Chicago.

All new additions will be posted there, as we have been in the process of renovating and establishing our school's blog for the Chicago area.  This blog will only serve to redirect online traffic.

May Christ be with you!

What is Gnosis?

The Greek word "Gnosis" refers to the direct experiential knowledge of fundamental truths. Gnosis is not limited to conceptual theory, dogma or belief. Genuine Gnosis has been expressed throughout all of the world's great religions and mystical traditions. Although each tradition has been taught differently according to the language, customs and needs of each culture, they in truth point to one science, whose sole objective is to free the soul from suffering.

New to Gnosis and Gnosticism? Have a look at:

Introductory Information at www.gnosticteachings.org

The Revolution of the Dialectic

Monotheism always leads to anthropomorphism (idolatry) which by reaction originates materialistic atheism. This is why we prefer polytheism.

We are not afraid to talk about the intelligent principles of the mechanical phenomena of nature, even if people classify us as pagans.

We are partisans of a modern polytheism founded on Psychotronics.

In final synthesis, monotheistic doctrines lead to idolatry. It is preferable to talk about the Intelligent Principles, which never leads to materialism.

In turn, the abuse of polytheism, by reaction, leads to monotheism.

Modern monotheism emerged from the abuse of polytheism. In this Era of Aquarius, in this new phase of the Revolution of the Dialectic, polytheism must be psychologically and transcendentally sketched out. Besides, it must be put forward intelligently; we must set forth wisely with a vital and integral monistic polytheism. Monistic polytheism is the synthesis of polytheism and monotheism. Diversity is unity.

In the Revolution of the Dialectic, the terms good and evil, evolution and devolution, God or religion are not used.

In these decrepit and degenerate times, a Revolution of the Dialectic, a Self-Dialectic and a New Education are necessary.

In the Age of the Revolution of the Dialectic, the art of reasoning must be handled directly by our Inner Being in order for it to be methodical and just. An art of Objective Reasoning will provide a pedagogical and integral change.

All the actions of our life must be the outcome of an equation and an exact formula in order for the possibilities of the mind and the functionalism of understanding to surge forth.

The Revolution of the Dialectic has the precise clue in order to create an emancipated and unitotal mind; this is the clue to form minds free of conditioning, free of optional concepts.

The Revolution of the Dialectic does not have dictatorial norms for the mind.

The Revolution of the Dialectic does not seek to abuse intellectual liberty.

The Revolution of the Dialectic wants to teach how one should think.

The Revolution of the Dialectic does not want to cage or imprison thought.

The Revolution of the Dialectic wants the integration of all the values of the human being.

-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor

The Didactic for the Dissolution of the "I"

The best didactic for the dissolution of the “I” is found in an intensely lived, practical life.

Interrelationship is a marvelous full length mirror in which the “I” can be thoroughly contemplated.

In relationships with our fellowmen, the defects that are hidden flourish spontaneously from within the depths of our subconsciousness. The defects leap out because out subconsciousness betrays us. Only if we are in a state of alert perception can we see them as they really are.

For the Gnostic, the greatest joy and celebration comes from the discovery of one of his defects, because that discovered defect will become a dead defect. When we discover a defect, we must view it much like someone who is watching a scene from a movie, but we must not condemn or justify it.

It is not enough to intellectually comprehend the psychological defect. It is necessary to submerge ourselves into profound inner meditation in order to catch the defect in all the levels of the mind.

The mind has many levels and profundities. If we have not comperehended a defect in all the levels of the mind then we have done nothing. Therefore, that defect will continue to exist like a tempting demon in the depths of our own subconsciousness.

When a defect is integrally comprehended in all the levels of the mind, then that defect disintegrates and the “I” which characterizes it is reduced to cosmic dust.

This is how we keep on dying from moment to moment. This is how we keep establishing within ourselves a Permanent Center of Consciousness, a center of permanent gravity.

The Buddhata, the Buddhist Principle, exists within the interior of every human being who is not yet in the final state of degeneration. This Buddhata is the psychic material or raw material that can be fabricated into what is called a Soul.

The pluralized “I” foolishly spends such psychic material in absurd atomic explosions of envy, covetousness, hatred, jealousy, fornication, attachments, vanity, etc.

As the pluralized “I” dies from moment to moment, the psychic material accumulates within us, thus becoming a Permanent Center of Consciousness.

This is how we individualize ourselves little by little. By de-egotizing ourselves, we individualize ourselves. However, we must clarify that individuality is not everything; with the event of Bethlehem we must move onto super-individuality.

The work of the dissolution of the “I” is something very serious. We need to study ourselves profoundly in all the levels of the mind. The “I” is a book of many chapters.

We need to study our dialectic, our thoughts, our emotions, our actions from moment to moment, without justifying or condemning them. We need to integrally comporehend each and every one of our defects in all the profundities of our mind.

The pluralized “I” is the subconsciousness. When we dissolve the “I,” the subconsciousness becomes consciousness.

We need to convert the subconsciousness into consciousness. This is only possible by achieving the annihilation of the “I.”

When the consciousness moves on to occupy the place of the subconsciousness, we then acquire that which is called continuous consciousness.

The one who enjoys continuous consciousness lives consciously in every moment, not only in the physical world but also in the superior worlds.

This present humanity is ninety-seven percent subconscious. This is why humanity sleeps profoundly in both the physical world and the supra-sensible worlds, not only during the sleep of the physical body, but also after death.

We need the death of the “I.” We need to die from moment to moment, here and now, not only in the physical world, but in all the planes of the Cosmic Mind as well.

We must be merciless towards ourselves and carry out the dissection of the “I” with the great scalpel of self-criticism.

-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor

The Struggle of the Opposites

A great master said: “Seek enlightenment, for all else will be added unto you.”

Enlightenment’s worst enemy is the “I.” It is necessary to know that the “I” is a knot in the flow of existence, a fatal obstruction in the flow of life free in its movement.

A master was asked, “Which is the way?”

“What a magnificent mountain!” he said, referring to the mountain where he had his haven.

“I do not ask you about the mountain, instead I ask you about the path.”

“As long as you cannot go beyond the mountain, you will not be able to find the path,” answered the master.”

Another monk asked the same question to that same master:

“There it is, right before your eyes,” the master answered him.

“Why can I not see it?”

“Because you have egotistical ideas.”

“Will I be able to see it, sir?”

“As long as you have a dualistic vision and you say, ‘I cannot’ and so on, your eyes will be blinded by that relative vision.”

“When there is no I nor you, can it be seen?”

“When there is no I nor you, who wants to see?”

The foundation of the “I” is the dualism of the mind. The “I” is sustained by the battle of the opposites.

All thinking is founded on the battle of the opposites. If we say such a person is tall, we want to say that she is not short. If we say that we are entering, we want to say that we are not exiting. If we say that we are happy, with that we affirm that we are not sad, etc.

The problems of life are nothing more than mental forms with two poles: one positive and the other negative. Problems are sustained by the mind and are created by the mind. When we stop thinking about a problem, inevitably the latter ends.



Happiness and sadness; pleasure and pain; good and evil; victory and defeat, these constitute the battle of the opposites on which the “I” is rooted.

We live our entire miserable life going from one extreme to another: victory, defeat; like, dislike; pleasure, pain; failure, success; this, that, etc.

We need to free ourselves from the tyranny of the opposites; this is only possible by learning to live from instant to instant without abstractions of any type, without any dreams and without any fantasies.

Hast thou observed how the stones on the road are pale and pure after a torrential rain? One can only murmur an “Oh!” of admiration. We should comprehend that “Oh!” of things without deforming that divine exclamation with the battle of the opposites.

Joshu asked the master Nansen: “What is the TAO?”

“Ordinary life,” replied Nansen.

“What does one do to live in accordance with it?”

“If you try to live in accordance with it, it will flee away from you; do not try to sing that song; let it sing itself. Does not the humble hiccup come by itself?”

Remember this phrase: “Gnosis is lived upon facts, withers away in abstractions, and is difficult to find even in the noblest of thoughts.”

They asked the master Bokujo: “Do we have to dress and eat daily? How could we escape from this?”

The master replied: “We eat, we get dressed.”

“I do not comprehend,” said the disciple.

“Then get dressed and eat,” said the master.

This is precisely action free of the opposites: Do we eat, do we get dressed? Why make a problem of that? Why think of other things while we are eating and getting dressed?



If you are eating, eat; if you are getting dressed, get dressed, and if you are walking on the street, walk, walk, walk, but do not think about anything else. Do only what you are doing. Do not run away from facts; do not fill them with so many meanings, symbols, sermons and warnings. Live them without allegories, live them with a receptive mind from moment to moment.

Comprehend that I am talking to you about the path of action, free of the painful battle of the opposites.

I am talking to you about action without distractions, without evasions, without fantasies, without abstractions of any kind.

Change thy character, beloved, change it through intelligent action, free of the battle of the opposites.

When the doors of fantasy are closed, the organ of intuition awakens.

Action, free of the battle of the opposites, is intuitive action, full action; for where there is plenitude, the "I" is absent.

Intuitive action leads us by the hand to the awakening of consciousness.

Let us work and rest happily, abandoning ourselves to the course of life. Let us exhaust the turbid and rotten waters of habitual thinking. Thus, into the emptiness Gnosis will flow, and with it the happiness of living.

This intelligent action, free of the battle of the opposites, elevates us to a breaking point.

When everything is proceeding well, the rigid roof of thinking is broken. Then the light and the power of the Inner-Self floods the mind that has stopped dreaming.

Then in the physical world and beyond, while the material body sleeps, we live totally conscious and enlightened, enjoying the joys of life within the Superior Worlds.

This continuous tension of the mind, this discipline, takes us towards the awakening of consciousness.

If we are eating and thinking about business, it is clear that we are dreaming. If we are driving an automobile and we are thinking about our fiancée, it is logical that we are not awake, we are dreaming; if we are working and we are remembering our child’s godfather or godmother, or our friend, or brother, etc., it is clear that we are dreaming.

People who live dreaming in the physical world also live dreaming in the internal worlds (during those hours in which the physical body is asleep).

One needs to cease dreaming in the internal worlds. When we stop dreaming in the physical world, we awaken here and now, and that awakening appears in the internal worlds.

First seek enlightenment and all else will be added unto you.

Whosoever is enlightened sees the way; whosoever is not enlightened cannot see the way and can easily be led astray from the path and fall into the abyss.

Tremendous is the effort and the vigilance needed from second to second, from moment to moment, in order to not fall into illusions. One minute of unawareness is enough for the mind to already be dreaming about something else, distracting it from the job or deed that we are living at the moment.

When we are in the physical world, we learn to be awake from moment to moment. We then live awakened and self-conscious from moment to moment in the internal worlds, both during the hours of sleep of the physical body and also after death.

It is painful to know that the consciousness of all human beings sleeps and dreams profoundly not only during the hours of rest of the physical body, but also during that state ironically called the vigil state.

Action free of mental dualism produces the awakening of the consciousness.

-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor

Resistance

Resistance is the opposing force. Resistance is the secret weapon of the ego.

Resistance is the psychic force of the ego that is opposed to us becoming conscious of all of our psychological defects.

With resistance, the ego tends to leave on a tangent and postulates excuses to silence or hide its error.

Due to resistance, dreams become difficult to interpret and the knowledge that one wants to have about oneself becomes clouded.

Resistance acts upon a defense mechanism which tries to omit unpleasant psychological errors, so as not to have consciousness of them. In this way, one continues in psychological slavery.

But, verily, I have to state that indeed there are mechanisms to overcome resistance. They are:

1. Recognize it.

2. Define it.

3. Comprehend it.

4. Work on it.

5. Overcome and disintegrate it by means of Sexual Super-dynamics.

The ego will battle during the analysis of the resistance so that his fallacies are not discovered, because this analysis endangers the dominion he has over our mind.

In the moment of the ego’s battle, one has to appeal to a power that is superior to the mind. This is the fire of the Kundalini Serpent of Hinduism.

-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor

The Requisite

The cruel reality of the facts demonstrates to us that many are those who have not comprehended the transcendence of the Gnostic esoteric work, and that great majorities are not good heads of households.

When one is not a good head of household, it is clear that one is not prepared to enter onto the path of the razor's edge. In order to work on the Revolution of the Dialectic, one needs to have reached the level of being a good head of household.

A fanatic, lunatic, whimsical type of person, etc., cannot be good for an Integral Revolution. A subject who does not fulfill the duties of his home cannot achieve the great change. A person who is a bad father, a bad wife, a bad husband or a person who abandons his home for whatever man or woman, will never be able to arrive at a radical transformation.

The cornerstone of Revolutionary Psychology requires that one has a perfect equilibrium at home by being a good spouse, a good parent, a good sibling and a good child. One must have perfect completion of his duties that exist with this suffering humanity. One must convert himself into a decent person.

Whosoever does not fulfill these requirements will never be able to advance in these revolutionary studies.

-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor