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The intellectual animal, falsely called a human being, has the fixed idea that the total annihilation of the ego, the absolute dominion of sex and the inner Self-realization of the Being is something fantastic and impossible. However, he does not realize that this very subjective way of thinking is the fruit of defeatist psychological elements that manipulate the mind and the body of those people who have not awakened consciousness.
The people of this decrepit and degenerated era carry within their interior a psychic aggregate that is a great obstacle on the path of the annihilation of the ego: defeatism!
Defeatist thoughts handicap people from elevating their mechanical life to superior states. The majority of people consider themselves defeated even before beginning the struggle or the Gnostic esoteric work.
One has to observe and analyze oneself here and now, to discover within those facets that which makes up defeatism.
In synthesis, there exist three common defeatist attitudes:
1. To feel handicapped because of a lack of intellectual education.
2. To feel incapable of beginning the Radical Transformation.
3. To walk around with the psychological song, “I never have opportunities to change or to triumph!”
First Attitude
FEELING HANDICAPPED BECAUSE OF A LACK OF EDUCATION.
We have to remember that all of the great sages such as Hermes Trismegistus, Paracelsus, Plato, Socrates, Jesus the Christ, Homer, etc., never went to universities because verily, each person indeed has his own Master. This Master is the Being, who is beyond the mind and false rationalism. Therefore, do not confuse education with wisdom and knowledge.
The specific knowledge of the mysteries of Life, Cosmos and Nature is an extraordinary force that allows us to achieve Integral Revolution.
Second Attitude
FEELING INCAPABLE OF BEGINNING THE RADICAL TRANSFORMATION.
The human-robots who are programmed by the Antichrist (materialistic science) feel that they are at a disadvantage because they do not feel capable enough. We must analyze the following: because of the influence of a false academic education that adulterates the values of the Being, the intellectual animal has created in his sensual mind two terrible “I’s” which must be eliminated. The first is a fixed idea that states: “I am going to loose!” The second is a laziness to practice the Gnostic techniques through which we will acquire the knowledge that is needed to emancipate ourselves from all the mechanicity and to once and for all come out from this defeatist tendency.
Third Attitude
WALKING AROUND WITH THE PSYCHOLOGICAL SONG: “I NEVER HAVE OPPORTUNITIES TO CHANGE OR TO TRIUMPH!”
The thinking of the mechanical human being is: “Opportunities are never provided to me!” The scenes of existence can be modified and one creates his own circumstances. Everything is the result of the Law of Action and Consequence. However, the possibility that a superior law transcends an inferior law exists.
The elimination of the “I” of defeatism is urgent and unpostponable. It is not the quantity of theories that matters, but the quantity of super-efforts that are exerted in the work of the Revolution of the Consciousness. The authentic human being fabricates, in the moment that he wishes, the opportune moment for his spiritual or psychological growth!
-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor
We need Integral Well-being. We all suffer, we have bitterness in our life and we want to change.
In any case, I think that Integral Well-being is the result of self-respect. This could seem quite strange to an economist, or to a theosophist, etc.
What could self-respect have to do with economic matters, with problems related with labor or with the labor force, with capital, etc.?
I want to comment about how our level of Being attracts our own life… We used to live in a very beautiful house in Mexico City. Behind that house there was a very large lot of land which was empty. One ordinary day, a group of “parachutists” (a term used in Mexico to name those people who come to land on large lots of sparsely settled areas) invaded that land. Soon they built their cardboard huts and established themselves there. Unquestionably, they became something dirty in that Colony. I do not want to underestimate them, but if their cardboard huts were kept clean, I would not object to them. Unfortunately, a frightening lack of hygiene existed among those people.
I observed the life of those people very carefully from the roof of my house: they insulted each other, they hurt each other, they did not respect their fellowmen; in synthesis, their life was horrifying, with miseries and abominations.
Police patrol cars were never seen there before; now the police were always visiting the Colony. Before, the Colony was peaceful; afterwards, it became an inferno. Thus, in this manner I was able to verify that the level of Being attracts our own life, obviously.
Let us suppose that one of those inhabitants resolved from one day to the next to respect himself and to respect others; obviously, he would change.
What is understood by respecting oneself? To abandon delinquency, to not steal, to not fornicate, to not commit adultery, to not envy the well-being of one’s fellowman, to be humble and simple, to abandon laziness and become an active, clean, decent person, etc.
Upon respecting himself, a citizen changes his level of Being and upon changing his level of Being, he unquestionably attracts new circumstances. Thus, he will relate with more decent people, with different people, and possibly, those types of relations will provoke an economic and social change in his existence. What I said about integral self-respect provoking an economic well-being has been fulfilled. But if one does not know how to respect oneself, one will also not respect his fellowmen and will condemn oneself to a wretched and unhappy life.
The beginning of Integral Well-being is self-respect.
-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor
Let us not forget that the exterior is merely the reflection of the interior; this has already been stated by Immanuel Kant, the philosopher of Konigsberg. If we carefully study the Critique of Pure Reasoning, we certainly discover that the “exterior is the interior” (textual words of one of the great thinkers of all times).
The exterior image of a human being and the circumstances which surround him are the outcome of his self-image; these words “self” and “image” are profoundly significant.
Precisely in these moments, the photograph of James comes into my memory. Somebody took a photograph of our friend James and something interesting happened; in the photograph there appears to be two James: one that is very still, in a position of attention, with the face looking forward; the other appeared to be walking in front of him with the face in a different position. How is it possible that two James appear in one photograph?
I think that it is worthwhile to enlarge that photograph, because it might help us in order to show it to all the people who become interested in these studies. Obviously, I think that the second James would be the self-reflection of the first James, for it is written that the exterior image of a person and the circumstances which surrounds him are the outcome of his self-image.
It is also written that the exterior is merely the reflection of the interior. So, if we do not respect ourselves, if the interior image of ourselves is very mediocre, if we are full of psychological defects, of moral scum, unquestionably, unpleasant events will surge forth in the exterior world, such as economic and social difficulties, etc. Let us not forget that the exterior image of a person and the circumstances which surround him are the outcome of his self-image.
We all have a self-image. Outside of us exists the physical image that can be photographed; however, inside of us we have another image that cannot. To clarify this better, we will state that outside we have the physical and perceptible image and inside we have that image of a psychological and hyper-sensible type.
If on the outside we have a wretched and miserable image and if this image is accompanied by unpleasant circumstances, like a difficult economic situation, problems of all types, conflicts, whether at home, at work, or on the street, etc., this happens simply because our psychological image is wretched, defective and horrifying. Thus, we reflect our misery, our nothingness, that which we think we are onto our environment.
If we want to change, we need to make a total and great change. Image, Values and Identity must change radically.
In several of my books I have stated that each of us is a mathematical point in space that agrees to serve as a vehicle to a specific sum of values. Some serve as vehicles of wise values and others serve as vehicles of mediocre values. That is why each person is a different person. The majority of human beings serve as vehicles for the values of the ego, the “I.” These values can be positive or negative. Therefore, image, values, and identity are a single whole.
I stated that we must undergo a total transformation. Therefore, emphatically I affirm that identity, values and image must be totally changed.
We need a new identity, new values and a new image. This is a psychological revolution, an inner revolution. It is absurd to continue within this vicious circle in which we presently move. We need to change integrally.
The self-image of a person originates his exterior image. For the term self-image, I allude to the psychological image that we have within. What could our psychological image be? Could it be that of the irate, of the covetous, of the lustful, of the envious, of the proud, of the lazy, of the glutton, or what? Wherever the image that we have of ourselves may be, or better said, whichever our self-image would be, this interior image will originate, as is usual, the exterior image.
The exterior image of someone, even if it is well dressed, could be that of someone needy. Is the image of the arrogant one, of the one who has become obnoxious, that does not have a grain of humility, perhaps a beautiful image? How does a lustful person behave; how does he live; what aspect does his bedroom present; what is his behavior in his or her intimate life with the opposite sex; perhaps he or she is already degenerated? What could be the external image of an envious person, of someone who suffers because of his fellowman’s well-being and who secretly harms others out of envy? What is the image of a lazy person who does not want to work and is dirty and abominable? And what is the image of a glutton…?
Therefore, the exterior image is indeed the outcome of the interior image. This is irrefutable.
If a person learns to respect himself, his life will then change, not only within the field of Ethics or that of Psychology, but also within the social, economic and even political fields. But this person has to change. That is why I insist that identity, values and image must be changed.
The present identity, values and image that we have of ourselves are miserable. This is the cause of why our present social life is full of conflicts and economic problems. In this day and age, nobody is happy; nobody is joyful. Therefore, can the image, values and identity that we have be changed? Can we acquire a new identity, new values and,m and a new image? I definitely affirm that it is possible.
Unquestionably, we need to disintegrate the ego. We all have an “I.” When we knock at a door we are asked, who is it? We answer: “It’s Me.” But, who is that me? Who is that myself?
Verily, the ego is indeed a sum of negative and positive values. We must disintegrate the ego; put an end to those positive and negative values. Then we can serve as a vehicle for new values, the values of the Being. Consequently, if we want to eliminate all the values which we presently have in order to provoke a change, we need a new didactic.
-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor
There exists a didactic which teaches us how to know and how to eliminate the positive and negative values which we carry within. This didactic is called Inner Psychoanalysis.
In order to know our psychological defects it is necessary to appeal to Inner Psychoanalysis. A great difficulty arises when we appeal to Inner Psychoanalysis; I want to emphatically refer to the force of counter-transference (which is this great difficulty).
We can investigate ourselves, we can introvert ourselves, but when we attempt to, the difficulty of counter-transference emerges. The solution to this difficulty lies in knowing how to transfer our attention inward, with the purpose of exploring ourselves in order to know ourselves and to eliminate the negative values which harm us psychologically, socially, economically, politically and even spiritually.
Unfortunately, I repeat, when one ties to introvert oneself in order to explore oneself and to know oneself, counter-transference immediately arises.
So counter-transference is a force which makes introversion difficult. If counter-transference did not exist, then introversion would be easier.
We need Inner Psychoanalysis; we need intimate self-investigation in order to really know ourselves. HOMO NOSCE TE IPSUM. Man, know thyself, thus thou shalt know the Universe and the Gods.
When one knows oneself, one can change. For as long as one does not know oneself, any change will become subjective. However, before anything else, we need self-analysis. How can the force of counter-transference (which makes intimate Psychoanalysis or self-Psychoanalysis so difficult) be overcome? This can only be possible by means of transactional analysis and structural analysis.
When one appeals to structural analysis, one then knows those psychological structures which make intimate introspection difficult and impossible. Thus, when we know such psychological structures we comprehend them, and by comprehending them we overcome the obstacle.
But we need something else, we also need transactional analysis. In the same manner that banks, and commercial transactions, etc., exist, so do psychological transactions.
The difficult psychic elements which we carry within our interior are subject to transactions, to exchanges, to struggles, to changes of position, etc. They are not something motionless; they always exist in a state of motion.
When one knows one's different psychological processes, one's difficult structures by means of transactional analysis, then the difficulties for psychological introspection concludes. Afterwards, the self-exploration of oneself is carried out with great success.
Whosoever achieves complete self-exploration of this or that defect, whether he explores himself in order to know his anger, his covetousness, his lust, his laziness, his gluttony, etc., can carry out a formidable psychological progress.
In order to achieve complete self-exploration, one will have to first begin by segregating the defect that one wants to eliminate from oneself in order for it to be subsequently dissolved.
A percentage of psychic Essence is liberated when a defect is disintegrated. Thus, the psychic Essence which is bottled up within our defects will be completely liberated when we disintegrate each and every one of our false values, in other words, our defects. Thus, the radical transformation of ourselves will occur when the totality of our Essence is liberated. Then, in that precise moment, the eternal values of the Being will expr3ess themselves through us. Unquestionably, this would be marvelous not only for us, but also for all of humanity.
When we achieve the total disintegration or annihilation of our negative values, we will respect ourselves and others. Thus, we will become, we might say, a fountain of kindness for the entire world, a perfect, conscious and marvelous creature.
Therefore, the mystical self-image of an awakened person will consequently or as a corollary originate the perfect image of a noble citizen. His circumstances will also be beneficial in every sense. He will be a golden link in the great universal chain of life. He will be an example for the entire world, a fountain of joy for many beings, an elightened one in the most transcendental sense of the world, someone who will enjoy a continuous and delightful ecstasy.
-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor
In Mental Dynamics we need to know how and why the mind functions as it does.
Unquestionably, the mind is an instrument which we must learn to use consciously. But it would be absurd for such an instrument to be efficient for us if we first did not know the how and why of the mind.
When one knows the how and the why of the mind, when one knows the different functionalisms of the mind, then one can control it. Thus, the mind becomes a useful and perfect instrument through which we can work for the benefit of humanity.
Truly, we need a realistic system if we want to know the full potential of the human mind.
In this day and age many systems for the control of the mind exist abundantly. There exist people who think that certain artificial exercises can be magnificent for the control of their minds. Schools exist; theories about the mind are abundant; many systems exist, but how would it be possible to make something useful of the mind? Let us reflect that if we do not know the many how and whys of the mind, we will never be able to perfect it.
We need to know the different functionalisms of the mind if we want it to be perfect. How does it function? Why does it function? Those how and whys are definitive.
If, for example, we throw a stone into a lake, we will see that waves are formed. These are the reactions of the lake, of the water, against the stone. Similarly, if someone says something ironic, such a statement reaches the mind and the mind reacts against it; conflicts then subsequently arise.
The entire world is in turmoil; the entire world lives in conflicts. I have carefully observed the debate panels of many organizations, schools, etc.; they do not respect each other. Why? It is because they do not respect themselves.
Observe a Senate, a Chamber of Representatives or simply a school board: if someone says something, another feels alluded to, and becomes angry and say something even worse, then they quarrel amongst themselves and the members of the Board of Directors end up in a great chaos. This reaction of the minds of those people against the impacts of the exterior world is very serious.
One has to truly appeal to introspective psychoanalysis to explore one's own mind. It is necessary to know ourselves a little more within the intellectual sphere. For example, why do we react upon hearing the words of a fellowman. In these conditions we are always victims... If someone wants us to be content, it is enough for that person to give us a few pats on the back and tell us a few amiable words. If someone wants to see us upset, it would be enough for them to tell us a few unpleasant words.
Therefore, where is our true intellectual freedom? Where is it? We concretely depend on others; we are slaves. Our psychological processes depend exclusively upon other people; we do not rule over our own psychological processes and this is terrible.
Others are the ones who rule us and our intimate processes. For instance, all of a sudden a friend comes and invites us to a party. We go to our friend's house and he gives us a drink. We accept it out of courtesy and we drink it, however another drink follows and we also drink that one, then another, and another, until we end up drunk. Thus, our friend was the lord and master of our psychological process.
Could a mind like that be good for anything? If someone rules us, if the entire world has the right to rule us, then where is our intellectual freedom? Where is it? Suddenly, we are with a person of the opposite sex and we become very identified with this person; we end up in fornication and adultery. Conclusion, that person of the opposite sex had the upper hand and overcame our psychological processes; that person controlled us, subjected us to his or her own will. Is this freedom?
Verily, the intellectual animal, falsely called a human being, has indeed been educated to deny his identity, values and image. Where is the authentic identity, values and intimate image of each one of us? Is it perhaps the ego or the personality? No! By means of introspective psychoanalysis we can go beyond the ego and discover the Being.
Unquestionably, the Being is in himself our authentic identity, values and image. The Being is in himself the K-H, the Kosmos Human or Human Kosmos. Unfortunately, as I have already stated, the intellectual animal falsely called a human being educated himself in order to deny his inner values, has fallen into the materialism of this degenerated era. Hence, he has surrendered himself to all the vices of the Earth and treads upon the path of error.
To accept this present negative culture subjectively (inspired by our interior) by following the path of least resistance is an error. Unfortunately, people in this day and age enjoys following the path of least resistance and accept the false materialistic culture of these times; they allow it to become installed in their psyche and this is how they arrive at the denial of the true values of their Being.
-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor
The Laconic Action of the Being is the concise manifestation, the brief action, which in synthesis the Real Being of each one of us executes. This action is mathematical and exact, like a Pythagorean Table.
I want you to reflect very well upon the Laconic Action of the Being. Remember that above, within the infinite starry space, every action is the result of an equation and of an exact formula. Likewise, as a logical deduction, we must emphatically affirm that our true image, the Inner Kosmic Human, is beyond false values. He is perfect.
Unquestionably, each action of the Being is the result of an equation and of an exact formula.
There have been cases in which the Being has succeeded in expressing himself through someone who has achieved a change of image, values and identity. Thus, that one has in fact become a prophet, an enlightened one.
However, there have also been lamentable cases of people who have served as vehicles of their own Being and have not comprehended the intentions of the divine.
When someone serves as a vehicle of his Being and does not work disinterestedly in favor of humanity, he has not understood what an equation and an exact formula of every Laconic Action of the Being is. Only the one who renounces the fruits of action, who does not expect any reward whatsoever, who is only motivated by love in order to work, in favor of his fellow men, has certainly comprehended the Laconic Action of the Being.
I repeat, we need to undergo a total change of ourselves. Image, values and identity must change. How beautiful it is to have the image of a young terrestrial man, but what is even better is to have the spiritual and heavenly image here and now, in the flesh and bones.
Instead of possessing the negative values of the ego, we should have the positive values of the Being within our hearts and within our minds.
Commonly our identity is vulgar, yet in order to stop being vulgar, we must put our identity at the service of the Being.
Let us reflect on the necessity of becoming the living expression of the Being...
The Being is the Being and the reaon for the Being to be, is to be the Being itself. Let us clearly distinguish between what expression is and what self-expression is. The ego can express itself but it will never have self-expression. The ego expresses itself through the Personality and its expressions are subjective; it says what others have said, it narrates what others narrated, it explains what others explained, but it does not have the evident self-expression of the Being.
The real objective self-expression of the Being is what matters. When the Being expresses himself through us, he does it in a perfect and laconic way.
We have to disintegrate the ego on the basis of inner psychoanalysis in order for the Verb, the Word of the Being, to be expressed in us.
-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor
Upon the mysterious threshold of the Temple of Delphi, a Greek maxim existed, which was engraved in the stone and stated: HOMO NOSCE TE IPSUM, “Man know thyself and thou shalt know the Universe and the Gods.”
In the final instance, it is obvious, evident and clear that the study of oneself and serene reflection conclude in the quietude and in the silence of the mind.
When the mind is quiet and in silence (not only in the intellectual level, but in each and every one of the forty-nine subconscious departments) then the Newness emerges. The Essence, the consciousness, comes out of the bottle, and the awakening of the soul, the Ecstasy, the Samadhi, occurs.
The daily practice of meditation transforms us radically. People who do not work on the annihilation of the “I” are like butterflies that flutter from one school to another. They have yet to find their center of permanent gravity. Therefore, they die as failures, without ever having achieved the inner Self-realization of their Being.
The awakening of the consciousness is only possible by means of liberating ourselves from mental dualism and by emancipating ourselves from the struggle of the antitheses or from intellectual surges.
Any subconscious, infra-conscious and unconscious submerged struggle is converted into an impediment for the liberation of the Essence (soul).
Every antithetical battle (as insignificant and unconscious as it might appear) indicates, accuses, and aims to obscure points which are ignored and unknown within the atomic infernos of the human being.
To reflect, observe and know these infrahuman aspects, these obscure points of oneself, is indispensable in order to achieve the absolute quietude and silence of the mind.
Only in the absence of the “I” is it possible to experience and live the Integral Revolution and the Revolution of the Dialectic.
Blue Time or Rest Therapeutics has basic rules without which it would be impossible to emancipate ourselves from the mortifying shackles of the mind. These rules are:
1. Relaxation: It is indispensable to relax the body for meditation; no muscle should remain with tension. It is urgent to provoke and to regulate drowsiness by will. It is evident that with the wise combination of drowsiness and meditation, that which is called Illumination will be the outcome.
2. Retrospection: What are we looking for in retrospection? Due to the mechanical life that he lives in, the intellectual animal forgets the Self. Thus, he falls into fascination. He goes around with his consciousness asleep, without remembering what he did at the moment of rising from his bed, without knowing the first thoughts of the day, his actions and the places he has been to.
The objective of retrospection is the acquisition of awareness of one’s behavior or actions of the past. When carrying out the retrospection, we should not put any objections to the mind; we will recall memories of past actions, from the moment of beginning the retrospection to the desired moment in our lives. We should study each memory without becoming identified with it.
3. Serene Reflection: First, before any thoughts surge, we need to become fully aware of the mood that we are in. Serenely observe our mind; pay full attention to any mental form which appears on the screen of the intellect.
It is necessary to become sentries of our own mind during any given agitated activity, and to then stop for an instant and observe it.
4. Psychoanalysis: Examine, estimate and inquire about the origin, and root of every thought, memory, affection, emotion, feeling, resentment, etc., while they emerge from within the mind.
During psychoanalysis, one must examine, evaluate, inquire, and find out the origin of, the cause of, the reason for, or the fundamental motive for each thought, memory, image and association as they emerge from the bottom of the subconsciousness.
5. Mantralization or Koan: The objectives of this phase are:
a) To mix the magical forces of mantras or koans in our inner universe.
b) To awaken the consciousness.
c) To internally accumulate christic atoms of high voltage.
In this psychological work, the intellect must assume a psychological, receptive, integral, unitotal, complete, tranquil and profound state. One achieves this unitotal receptive state with the koans or phrases that control the mind.
6. Superlative Analysis: Consists of an introspective knowledge of oneself. During deep meditation, introversion is indispensable.
In that state, one will work in the process of the comprehension of the “I” or defect that one wants to disintegrate. The Gnostic student will concentrate on the psychological aggregate and will maintain it on the screen of the mind. Above all, it is indispensable to be sincere with oneself.
Superlative analysis consists of two phases which are:
a) Self-exploration: To investigate, within the depths of our consciousness and in the 49 levels of our subconsciousness, when that the defect first manifested itself in our lives, when it last manifested itself and in which moment it has had more strength to manifest itself.
b) Self-discovery: To investigate what are the nourishing foods of the “I.” To fraction and divide the defect in various parts and to study each part in order to get to know the kind of “I’s” it originates from and the kind of “I’s” that originate from it.
7. Self-judgment: To seat the defect being studied in the defendant’s chair. To bring to judgment the damages it causes to the consciousness and the benefits that the annihilation of the defect being judged would bring into our life.
8. Prayer: One will supplicate (ask) the Divine Mother Kundalini, our inner and individual Mother, with much fervor. One will talk to her with frankness and introvert all the defects and faults that one has, so that She, who is the only one capable of disintegrating the “I’s,” will disintegrate them at their very roots.
It is pleasant and interesting to attend the meditation halls (Gnostic Sanctuaries) any time one is able to do so.
It is essential to always practice meditation with closed eyes so as to avoid external sensory perceptions.
-From Chapter I of “The Revolution of the Dialectic,” by Samael Aun Weor
