Chapter 1: 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.

Interrelationships are 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 our subconsciousness betrays us. Only if we are in a state of alert perception can we see them as they really are.

For the Gnostic,⁠¹ 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 comprehended 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 Buddhadatu,⁠² the Buddhist principle, is within the interior of every human being who is not yet in the final state of degeneration. This Buddhadatu 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 Bethlehem⁠³ 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 comprehend 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.⁠⁴

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.

The Struggle of the Opposites

A great master once said, “Seek enlightenment, for all else will be added onto 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, “What is the way?”

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

“I am not asking you about the mountain; instead, I am asking 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 dualistic vision and you say, ‘I cannot’ and so on, your eyes will be blinded by that relative vision.”

“When there is no I or you, can it be seen?”

“When there is no I or you, who wants to see it?”

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

All thinking is based upon the battle of the opposites. If we say such 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 it ends.

Happiness and sadness, pleasure and pain, good and evil, victory and defeat... these constitute the battle of the opposites upon 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 how to live from moment to moment without any type of abstractions, 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 must 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 in order to live in accordance with it?”

“If you try to live in accordance with it, then it will flee away from you; do not try to sing that song; let it be sung by 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 can 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 about 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 the 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 from 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 towards the awakening of the 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 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 the 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 within the internal worlds during those hours in which the physical body is asleep.

One needs to cease dreaming within 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 onto 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 vigilance that is 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 be already 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.

The K-H

I have to declare before the solemn verdict of public opinion that the fundamental aim of every Gnostic student is to become a K-H: a Kosmos Human.

All of us human beings live in a Kosmos.⁠⁵ We must never forget that the word kosmos means “order.”

The Kosmos Human is a being who has perfect order in his five centers,⁠⁶ in his mind, and in his Essence.⁠⁷

In order to become a Kosmos Human, it is necessary to learn how the three primary forces of the universe—positive, negative and neutral—manifest themselves.

On the path that leads to the Kosmos Human (a path totally positive), we see that every positive force is always opposed by a negative force.

Through self-observation we must perceive the mechanism of the opposing force.

Whenever we propose to carry out a special action, whether it be annihilating an ego, controlling sexual energy, doing a special work, or executing a definite program, we must observe and calculate the force of resistance, because by nature the world and its mechanicity tends to provoke resistance and such resistance is doubled.

The more gigantic the enterprise, the greater the resistance will be. If we learn to calculate the resistance, we will also be able to develop the enterprise with success. This is where the capacity of the genius, of the enlightened one, is.

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 that 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:

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.

Practice

With the practice, the experience, or the direct living of any of the works that I have delivered to humanity, the practitioner will obviously achieve psychological emancipation.

There are people who speak marvels about reincarnation, Atlantis, alchemy, the ego, astral projection, etc. However, they are experts on these matters only in the external world because they are only intellectually informed. Deep down, these people do not know anything, and at the hour of death these expositors remain with nothing but knowledge stored in their memory. In the beyond, this does not serve any purpose because they continue with their consciousness asleep.

We have wasted our time miserably if we are imprisoned only in theories, if we have not carried out anything practical, if we have not become conscious about what I have taught in my books, or if we leave the teachings in the memory.

Memory is the formative principle of the intellectual center. When a person aspires for something more, looking through the limitations of his subconsciousness, seeing what he has deposited in his memory, analyzing and meditating upon the last occurrence or teachings of an esoteric book, only then will those values move to the emotional phase of the same intellectual center.

When one wants to know the deep meaning of certain teachings and surrenders in full to meditation, such teachings obviously move on to the emotional center and then they come to be felt in the depth of the soul.

When one has purely experienced these teachings (the cognizable values of the Essence), then at last they remain deposited in the consciousness and are never again lost. The Essence becomes enriched with the same cognizable values.

Now we comprehend the way to become conscious of the Gnostic teachings that I have delivered through my previously written books, as well as through this one.

Meditation is formidable in order to make us conscious of the Gnostic teachings, but let us not commit the error of leaving the teachings exclusively in theories or in the memory. If we proceed in that manner we will never achieve the dominion of the mind.

The Requisite

The crude reality of 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 great change. A person who is a bad father, a bad wife, a bad husband, or a person who abandons his home for whichever 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 for this suffering humanity. One must convert himself into a decent person.

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

Defeatism

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 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 make up defeatism.

In synthesis, there are three common defeatist attitudes:

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” that must be eliminated. The first is a fixed idea that states: “I am going to lose!” 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, there is the possibility that a superior law transcends an inferior law.

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 moments for his spiritual or psychological growth!

Psycho-astrology

It is written with fiery embers in the book of life that everyone who achieves the total elimination of the ego can change his astrological sign and its influences at will.

In the name of truth, I have to declare that the one who is within me has changed astrological signs at will.

The sign of my ex-personality was Pisces, but now I am Aquarius, a terrifically revolutionary sign!

We cannot deny the existence of the influences of the signs that manipulate us as long as the psychological revolution has not been carried out within us. But every student on the path who aspires to enlightenment must begin by revolutionizing himself against that which the horoscopes establish.

That matter of one sign not being compatible with another sign is totally absurd, because what are not compatible are the egos, those undesirable elements that we carry within.

The astrology of these times of the end is of no use or of any good because it is pure business. The authentic astrology of Chaldean sages has already been forgotten.

Machine-like people do not want to change because they say, “That is my sign, that is my zodiacal influence!” etc. I will never get tired of emphasizing that what is important is to change emotionally and mentally.

It is necessary to change mentally so that the authentic zodiacal forces that emanate from the Being in the Milky Way⁠⁸ may penetrate and become manifest in us, giving us a Permanent Center of Gravity.

We must not seek the light within horoscopes. The light surges forth when we have eliminated from within ourselves the Particular Characteristic Psychological Feature and when we have created a new flask—the mind—to pour into it the teachings of psychoastrology (which I have taught in my book Zodiacal Course).

The Being and the Divine Mother are the only ones who can emancipate us from newspapers and cheap magazine horoscopes, thus giving us an integral education.

We have to shake off the dust of the centuries from ourselves and eliminate all our rancid customs and beliefs and leave astrological fanaticism behind, things such as, “It is my zodiacal influence. I can’t help it. What can I do?” Such a subjective manner of thinking is a sophism of distraction of the ego.

The Rhetoric of the Ego

By analyzing the three-brained biped called a human being, we arrive at the logical conclusion that he does not yet have a Permanent Center of Consciousness, a Permanent Center of Gravity.

We cannot affirm that human bipeds are individualized; we are sure that they are only instinctualized. In other words, they are only impelled by “I’s” that manipulate the instinctive center at their pleasure.

The beloved ego does not have any individuality. The ego is merely a sum of conflicted factors, a sum of small loose cathexis⁠⁹ of egotistical psychic energies.

Each small “I” of those that constitute the legion called ego really has its own personal criteria, its own projects, its own ideas and its own rhetoric.

The rhetoric of the ego is the art of speaking well, with elegance, in such a subtle way that we do not realize at which moment we have fallen into error. The rhetoric of the ego is so subliminal that our consciousness sleeps without us ever realizing it.

We see the ego with its rhetoric leading countries on an arms race: “The volume of heavy commerce among the Third World countries duplicated between 1973 and 1976 [airplanes, warships, and armored transport], while their imports doubled.” The interesting thing is that in an age in which they talk about arms control and peace, the countries in the process of supposed “development” with the help of the supposedly “industrialized” ones, increase their capacity for destruction! Is this truly the appropriate road for disarmament and world peace? On the contrary, it is the rhetoric of the ego.

While human bipeds continue to be fascinated with inventions and with all the apparent marvels of the Antichrist [materialistic science], in Ethiopia hundreds of thousands of people have died of hunger since 1973. Is this civilization? This is the rhetoric of the ego...

The human biped only wants to live in his tiny world, which is no longer good for anything. Materialistic psychology (experimental psychology)⁠¹⁰ is good for nothing. Proof of this is the fact that materialistic psychology has not been able to solve the mental problems that affect the country of the United States. For example, in the large cities of the American Union, the famous “gangs” continue to multiply. Let us take a look at New York City where there are many “Pool Sharks.” They are a group of people whose members are about 30 years old and wear dirty clothes and leather boots. They meet on roof tops and pride themselves on being good billiard players. “The Unknown Cyclists” are also more or less the same age. They dress in the fashion of the “Hell’s Angels” and wear leather jackets with big zippers. Their bicycles are old Schwinns that have been adapted with elongated forks to resemble motorcycles. Violence is an accepted part of the lives of each of the thousands of members of gangs in that country. Painfully enough, there are human bipeds of other countries who want to imitate them. Is this psychological liberation? False! This is the rhetoric of the ego, which has deceived everyone. It is only by living and putting into practice the teachings that I have delivered in this entire authentic treatise of revolutionary psychology that human bipeds will be able to free themselves from the rhetoric of the ego.

The Permanent Center of Consciousness

Three-brained bipeds do not have any individuality; they do not have a Permanent Center of Consciousness (PCC). Each of their thoughts, feelings and actions depends upon the calamity of the “I” that controls the capital centers of the human machine at a specific moment.

We, the ones who through many years of pain and sacrifice have struggled and fought for the Gnostic movement, have practically observed unpleasant things. Many neophytes, with tears in their eyes, swore to work for Gnosis until the end of their days. They promised eternal fidelity to the great cause and delivered tremendous speeches. But what happened? What became of their tears of blood? What became of their great oaths? Everything was useless... It was only a fleeting “I” that had sworn fidelity. But, all of a sudden another “I” replaced that “I” and the individual wound up withdrawing from Gnosis, betraying the great cause, or enrolling themselves in other petty schools—in the end, betraying the Gnostic institutions.

Really, the human being cannot have continuity of purpose because he does not have the PCC, he is not an individual, and he has an “I” that is a sum of many small “I’s.”

Many are those who await eternal beatitude with the death of the physical body. However, the death of the body does not resolve the problem of the “I.”

After death, the loose cathexis (the ego) continues enveloped in its molecular body. So the body of the human biped dies, but the loose cathexis (the energy of the ego) inside its molecular body continues. Later, this ego perpetuates itself in our descendants, returning to satisfy its desires and continuing to act out its same tragedies.

The hour has arrived to comprehend the necessity of producing within us a definite integral revolution in order to establish the PCC, a Permanent Center of Consciousness. Only in this way can we individualize ourselves; only in this way can we cease being a legion; only in this way can we become cognizant individuals.

The human being of today is similar to a ship full of many passengers, each passenger having his own plans and projects. The human being of today does not have a single mind; instead he has many minds. Each “I” has its own mind.

Fortunately, within the human biped there is something else, the Essence. Reflecting seriously on such a principle, we can conclude that this is the most elevated psychic material with which we can give shape to our soul.

We create soul by awakening this Essence. To awaken the Essence is to awaken consciousness. To awaken consciousness is the equivalent of creating within us a PCC. Only the one who awakens consciousness can become an individual. However, the individual is not the goal because later we have to achieve super-individuality.

Super-individuality

We need to de-egotize ourselves in order to individualize ourselves, and then super-individualize ourselves. We need to dissolve the “I” in order to have the PCC (which we had studied about in the previous chapter).

The pluralized “I” foolishly wastes the psychic material in atomic explosions of anger, covetousness, lust, envy, pride, laziness, gluttony, etc.

Once the “I” is dead, the psychic material accumulates within us and thus, becomes the PCC.

In this day and age, the human being, or better said, the biped who classifies himself as “human,” is really a machine that is controlled by the legion of the “I.”

Let us observe the tragedy of people in love: how many promises they make! How many tears they shed! How many good intentions they state! But, what happens? All that is left are their sad memories. They marry, then time transpires, and the husband falls in love with another woman or the wife falls in love with another man, and their castle in the sky falls to the ground. Why? It is because the person does not yet have his PCC.

The small “I” that swore eternal love is replaced by another small “I” that has nothing to do with that promise. That is all. We need to become individuals and this is only possible by creating a PCC.

We need to create a PCC, and this is only possible by dissolving the pluralized “I.”

All of the inner contradictions of the human being, if seen in a mirror, would be enough to drive anyone insane. The source of such contradictions is the plurality of the “I.”

Whosoever wants to dissolve the “I” has to begin by knowing his inner contradictions. Unfortunately, people like to deceive themselves in order not to see their own contradictions.

Whosoever wants to dissolve the “I” has to begin by not being a liar. All people are liars unto themselves; everyone lies to himself.

If we want to know the plurality of the “I” and our perennial contradictions, we must then not deceive ourselves. People deceive themselves so as not to see their internal contradictions.

With just reason, everyone who discovers his intimate contradictions feels ashamed of himself. He comprehends that he is a nobody, that he is a wretched person, a miserable worm of the earth.

To discover our own intimate contradictions is a success because then our inner judgment is liberated spontaneously, thus permitting us to see with clarity the path of individuality and that of super-individuality.

1. Integral Well-being

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 would 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 life... We used to live in a very beautiful house in Mexico City. Behind that house there was a very large lot of land that 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, there was a frightening lack of hygiene 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, that colony was peaceful; afterwards, it became an inferno. Thus, in this manner I was able to verify that the level of Being attracts our 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 Being⁠¹¹ 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.

2. Self-reflection

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 that 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 that surround 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 that surround him are the outcome of his self-image.

We all have a self-image. Outside of us is 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 in secrecy 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 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 that we presently have in order to provoke a change, we need a new didactic.

3. Psychoanalysis

There is a didactic that teaches us how to know and how to eliminate the positive and negative values that 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 countertransference⁠¹² (which is this great difficulty).

We can investigate ourselves, we can introvert ourselves, but when we attempt to, the difficulty of countertransference 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 that harm us psychologically, socially, economically, politically, and even spiritually.

Unfortunately, I repeat, when one tries to introvert oneself in order to explore oneself and to know oneself, countertransference immediately arises.

So countertransference is a force that makes introversion difficult. If countertransference 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 countertransference (which makes intimate psychoanalysis or self-psychoanalysis 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 that 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 there are banks, and commercial transactions, etc., so are there psychological transactions.

The different psychic elements that we carry within our interior are subject to transactions, to exchanges, to struggles, to changes of position, etc. They are not something motionless; they are always in a state of motion.

When one knows one’s different psychological processes, one’s different 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 that 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 express 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 enlightened one in the most transcendental sense of the word, someone who will enjoy continuous and delightful ecstasy.

4. Mental Dynamics

In mental dynamics we need to know how and why the mind functions as it does.

Unquestionably, the mind is an instrument that 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 there are many systems for the control of the mind. There are people who think that certain artificial exercises can be magnificent for the control of their minds. There are abundant schools and theories about the mind; there are many systems, 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 the 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, that statement reaches the mind and the mind reacts against it; subsequently conflicts 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 says 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 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 that 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, has 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 in 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.

5. The Laconic Action of the Being

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 fellowmen, has certainly comprehended the laconic action of the Being.⁠¹³

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 person, 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 reason for the Being to be, is to be the Being itself. Let us clearly distinguish between expression and self-expression. 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 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 through us.

Self-esteem

Much is said about feminine vanity. Truly, vanity is the living manifestation of self-esteem.

The woman before a mirror adoring herself, worshipping herself with frenzy, is a complete narcissist. The woman adorns herself the best way she can, she paints herself, she curls her hair, etc. She purposely does this so that others will say, “You are gorgeous, you are beautiful, you are divine, etc.”

The “I” always enjoys the admiration of others; this is why it adorns itself. The “I” believes itself to be beautiful, pure, ineffable, holy, virtuous, etc. No one believes himself to be evil; all people consider themselves good and just.

Self-esteem is something terrible. For example, the fanatics of materialism do not accept the superior dimensions of space due to their self-esteem. They love themselves too much, and as usual they demand that the superior dimensions of space, of the cosmos and of all ultra-sensible life, must subject themselves to their personal whims. They are not capable of going beyond their narrow criteria and theories, beyond their beloved ego and their mental precepts.

Physical death does not resolve the fatal problem of the ego. Only the psychological death of the “I” can resolve the problem of human pain. However, the “I” loves itself too much and does not want to die whatsoever. As long as the “I” exists, the wheel of Samsara (the fatal wheel of human tragedy) will turn.

When we are really in love we renounce the “I.” In life it is very rare to find someone who is really in love. Everyone is impassioned and this is not love. People become impassioned when they meet someone they like. They discover that the other person has the same errors, qualities, and defects, and this serves as a mirror for them to contemplate themselves totally. Indeed, they are not in love with the loved one, they are only in love with themselves. They enjoy seeing themselves in the mirror (their loved one). This is how they meet and then suppose that they are in love. The “I” enjoys seeing itself before the mirror or feels happy seeing itself within the person that has its same qualities, virtues, and defects.

Preachers speak much about the truth, but is it possible to know the truth when there is self-esteem within us?

Only by ridding ourselves of self-esteem, only by having the mind free of assumptions, can we experience, in the absence of the “I,” that which is the truth.

Many will criticize this book The Revolution of the Dialectic. As usual, pseudo-sapient people will laugh at these revolutionary statements because these teachings are a crime for them due to the fact that they do not coincide with their “mental assumptions” and complicated theories that they have in their memories.

Erudite persons are not capable of listening to revolutionary psychology with a spontaneous mind, free of mental assumptions, theories, preconceptions, etc. They are not capable of opening themselves up to what is new with an integral mind, with a mind that is not divided up by the battle of the antitheses.

Erudite people only listen in order to compare with the assumptions stored in their memory. Erudite people only listen to translate according to their own language of prejudices and preconceptions and to arrive at the conclusion that the teachings of the revolution of the dialectic are fantasies. This is how erudite persons always are. Their minds are already so degenerated that they are not capable of discovering anything new.

The erudite “I,” with its arrogance, wants everything to coincide with its theories and mental assumptions. The erudite “I” wants all its whims to be fulfilled and it wants the cosmos in its totality to be submitted to its laboratory experiments.

The ego despises everyone who hurts its self-esteem. The ego adores its theories and preconceptions.

Many times we despise someone without any reason. Why? Simply, because that person personifies some errors that we carry well hidden within and we do not like that person exhibiting them. In fact, deep within us, we carry the errors that we blame others for.

No one is perfect in this world; we are all made out of the same mold. Each one of us is nothing more than a slug within the bosom of the Great Reality.

The one who does not have a defect in a specific area has it in another area. Some do not covet money but they covet fame, honors, love affairs, etc. Others do not commit adultery with someone else’s spouse but they enjoy altering doctrines, mixing creeds in the name of universal fraternity.Some are not jealous of their spouse but they are jealous of friendships, creeds, sects, things, etc. This is how we human beings are, always made out of the same mold. There is not one person who does not adore himself. We have listened to individuals who enjoy talking about themselves for hours and hours, about their marvels, their talents, their virtues, etc.

The ego loves itself so much that it envies others’ well-being. Women adorn themselves with many things, partly out of vanity and partly to awaken envy in other women. They all envy each other. They all envy the other’s dress, the beautiful necklace, etc. They all adore themselves and do not want to see themselves as less than the others. They are one hundred percent narcissistic.

Some pseudo-occultists or brothers and sisters from many sects adore themselves so much that they have begun to believe themselves to be mountains of humility and sanctity. They feel proud of their own humility. They are terribly arrogant.

There is not a pseudo-occultist, younger brother or sister who deep within does not presume sanctity, splendor, and spiritual beauty.

No pseudo-occultist brothers or sisters believe themselves to be evil or perverse; they all presume to be saints, perfect, even when not only are they evil, but perverse as well.

The beloved ego adores itself too much and presumes, even when it does not say it, of being good and perfect.

Ahimsa: Nonviolence

Ahimsa, nonviolence, is the pure thought of India; ahimsa is indeed inspired by universal love. The word himsa means “to want to kill; to want to harm.” Therefore, ahimsa is the renunciation of all death or harm caused by violence or even such intentions.

Ahimsa is the opposite of egotism; it is absolute altruism and love; it is upright action. Mahatma Gandhi made of ahimsa the wand of his political doctrine.

Gandhi defined the manifestation of ahimsa in the following manner:

There is not a more powerful weapon than a well directed mind!

The ego is the one that disunites, betrays, and establishes anarchy within this wretched suffering humanity. Egoism, treason, and the lack of brotherhood has divided humanity.

The “I” was not created by God, by the Spirit, or by matter. The “I” was created by our own mind and will cease to exist when we have comprehended it completely in all the levels of the mind. Only through upright action, upright meditation, upright will, upright manner of earning a living, upright effort, and upright memory can we dissolve the “I.” If we truly want the revolution of the dialectic, it is urgent to comprehend all of this in depth.

The personality⁠¹⁵ must not be confused with the “I.” In fact, the personality is formed during the first seven years of childhood. The “I” is something different. It is the error that is perpetuated from century to century; it fortifies itself each time, more and more through the mechanics of recurrence.

The personality is energetic. It is born during infancy through habits, customs, ideas, etc., and it is fortified with the experiences of life. Therefore, both the personality as well as the “I” must be disintegrated. These psychological teachings are more revolutionary than those of Gurdjieff and Ouspensky.

The “I” utilizes the personality as an instrument of action. Thus, personalism is a mixture of ego and personality. Personality worship was invented by the “I.” In fact, personalism engenders egoism, hatred, violence, etc. All of this is rejected by ahimsa.

Personality totally ruins esoteric organizations. Personality produces anarchy and confusion. Personalism can totally destroy any organization.

The ego fabricates a new personality each time it is reincorporated (returned to a new body). Therefore, each person is different in each new embodiment.

It is urgent to know how to live. When the “I” is dissolved, the Great Reality, true happiness, That which has no name, comes to us.

Let us distinguish between the Being and the “I.” The human being of today only has the “I.” The human being of today is an entity who is not yet complete. It is urgent to receive the Being; it is necessary to know that the Being is limitless happiness.

It is absurd to state that the Being is the “superior I,” the “divine I,” etc. The taste of the Being is much better than that of the ego, because the Being is universal and cosmic. Therefore, let us not try to make the “I” divine.

Ahimsa is nonviolence in thought, word, and deed. Ahimsa is respect for others’ ideas, respect for all religions, schools, sects, organizations, etc.

Let us not expect the “I” to evolve because the “I” never perfects itself. We need a total revolution of the consciousness. This is the only type of revolution that we accept.

The doctrine of ahimsa is based on the revolution of the dialectic, on the revolution of the consciousness.

As we die [psychologically] from moment to moment, harmony among human beings slowly begins to develop. As we die from moment to moment, the sense of cooperation replaces the sense of competition. As we die from moment to moment, little by little good will replaces evil will.

Human beings of good will accept ahimsa. It is impossible to initiate a new order in our psyche while excluding the doctrine of nonviolence.

Ahimsa should be cultivated in homes by following the path of the perfect matrimony. It is only with nonviolence in thought and deed that happiness can reign in homes.

Ahimsa should be the foundation of daily living, at the office, in the factory, in the countryside, at home, on the street, etc. We should live the doctrine of nonviolence.

Gregarious Conduct

Gregarious conduct is a tendency that the human machine allows. This tendency is to ally itself with other human machines without distinction or control of any type.

Let us examine what one does when in a group or in a crowd. I am sure that very few people would dare go out into the street and throw stones at someone. However, when in a group, they do so. Someone can slip into a public demonstration and become fired up with enthusiasm; thus, they end up joining the masses in throwing stones. Although, later he will ask himself, why did I do that?

The human being behaves very differently when he is in a crowd. He does things that he would not normally do when he is alone. Why does this happen? This occurs because he opens the doors (his senses) to negative impressions and he ends up doing things that he would never do if he were alone.

When one opens the doors to negative impressions, one not only alters the order of the emotional center which is in the heart, but moreover one makes this center negative. For example, if somebody we know is filled with anger because another person hurt him, we open our doors to those impressions and end up taking the side of our friend and feeling animosity towards the one who hurt him. We too become filled with anger, without even having played a part in the matter.

Let us suppose that one opens the doors to a negative impression of a drunkard; one then ends up accepting a drink, then another, and another, and so forth. In conclusion, one ends up being a drunkard, too.

Let us suppose that one opens the doors to the negative impressions of a person of the opposite sex; most likely, one ends up fornicating and committing all types of transgressions.

If we open the doors to the negative impressions of a drug addict, then maybe we will end up smoking marijuana or consuming some type of intoxicants. As a conclusion, failure will come.

Thus, this is the way that human beings infect each other within their negative atmospheres. Thieves alter other people into becoming thieves. Murderers infect someone else. Drug addicts infect other people. This is how drug addicts, thieves, usurers, murderers, etc., multiply. Why? Because we commit the error of always opening our doors to negative emotions, and this is never right. Therefore, let us select our emotions.

If someone brings us positive emotions of light, beauty, harmony, happiness, love, and perfection, then let us open the doors of our heart to him. But if someone brings us negative emotions of hate, violence, jealousy, drugs, alcohol, fornication and adultery, why should we open the doors of our heart to him? Let us close them! Close the doors to all negative emotions.

When one reflects on gregarious conduct, one can modify it perfectly and make something better out of life.

Deformation of the Word

The explosion of a cannon destroys the glass of a window. On the other hand, a soft word pacifies anger or wrath. Nevertheless, an insulting, inharmonious word produces anger or melancholy, sadness, hatred, etc.

It is said that silence is golden, but it is better stated with the following words: it is as incorrect to speak when one must be silent as it is to be silent when one must speak!

There are criminal silences, there are infamous words. One must calculate with nobility of manner the result of spoken words, for often times one hurts others with words in an unconscious manner.

Words filled with a sense of bad intentions produce fornication in the world of the mind. Arhythmic words (distorted words) engender violence in the world of the cosmic mind.

One must never condemn anyone with the verb because one must never judge anyone. Slander, gossip, and calumny have filled the world with pain and bitterness.

If we work with sexual super-dynamics, we have to comprehend that the creative energies are exposed to all kinds of modifications. These energies of the libido can be modified into powers of light or darkness; it all depends on the quality of the words.

The perfect human being speaks words of perfection. The Gnostic student who wishes to follow the path of the revolution of the dialectic must become accustomed to controlling the tongue. One must learn how to handle the word.

It is not what enters the mouth that causes harm to humans, but rather what comes out of it!⁠¹⁶ The mouth supplies insults, intrigues, defamation, calumny, and debates. All of these things are what harms humans.

Therefore, avoid all types of fanaticism because we cause great harm to human beings, to our fellow men, with it. One not only hurts others with insulting words or with fine and artistic ironies, but also with the tone of the voice, with the inharmonious and arhythmic accent.

Knowing How to Listen

We have to learn how to listen. In order to learn how to listen, we have to awaken the consciousness.

In order to learn how to listen one has to know how to be present, because otherwise the one who is listening escapes into his own psychological country or city.⁠¹⁷

The human personality and the physical body (because it is its vehicle) do not know how to listen.

People are filled with themselves, with their pride, with their faculties, and with their theories.

Therefore, is not even a little corner or empty space within for knowledge, for the word. We must have our bowl facing upwards, like the Buddha, in order to receive the Christic word.

Psychological listening is very difficult. We have to learn to be attentive in order to know how to listen. We have to become more receptive to the word.

People do not remember their previous existences because they are not in their psychological house, they are outside of it.

One has to remember oneself. During the day one has to relax the body as often as one can.

People commit many errors because they forget their Being. Great things happen when one remembers the Self.

Consultation is necessary but the important thing is to know how to listen. In order to know how to listen, one has to have the emotional, motor, and intellectual centers in supreme attention.

False education impedes one from listening. False education harms the five centers of the human machine—the intellectual, motor, emotional, instinctive, and sexual centers.

One has to listen with a spontaneous mind, free of mental assumptions, theories, and preconceptions. One has to open oneself to what is new with an integral mind, with the mind not divided by the battle of antitheses.

The Exactness of the Term

As the basis of his dialectic, Socrates demanded precision of terminology. In our revolution of the dialectic, we demand precision of the word as a foundation.

The word is a distinctive human feature; it is the instrument of individual expression and communication among humans. It is the vehicle of exterior language and the discharge or exteriorization of the complicated interior language, which can be utilized by both the Being or the ego.

In the dialogue Phaedo, Plato expressed to one of his disciples a concept that is famous for its profundity, moral delicacy, and as a human principle of idiomatic propriety. It states the following:

If we want to resolve problems, we must abstain from expressing our opinion. Every opinion can be debated. We must resolve a problem by meditating upon it. It is necessary to resolve it with the mind and the heart.

We must learn to think for ourselves. It is absurd to repeat like parrots the opinions of others.

When the ego is annihilated, the mind’s processing of options disappears. An opinion is the emission of a concept out of fear that another concept might be the truth, and this indicates ignorance.

It is urgent to learn not to identify with problems. It is necessary to explore ourselves sincerely and then maintain mental and verbal silence.

The Psychological Robot

The intellectual animal is similar to a robot programmed by mechanical wheels; he is also similar to a clock because he keeps repeating the same movements of his past existences.

The intellectual animal, falsely called a human being, is a psychological robot who does nothing; everything just happens to him. The Being is the only one who does anything. The Being causes to surge forth what he wants because he is not a mechanical entity.

One has to cease being an intellectual robot because a robot always repeats the same thing; he does not have any independence.

The psychological robot is influenced by the laws of the Moon: recurrence, conception, death, hatred, egoism, violence, conceit, haughtiness, self-importance, immoderate covetousness, etc.

One has to work with super-dynamics in order to create a Permanent Center of Gravity and become independent of the Moon.

In order to cease being a psychological robot, it becomes necessary to dominate oneself. Faust achieved it, but Cornelius Agrippa did not achieve it because he just chose to theorize.

People are interested in exploiting the world, but what is more important is to exploit oneself, because the one who exploits himself dominates the world.

The psychological robot who wants to become human⁠¹⁸ and then superhuman must develop the capacity of sustaining the notes. When someone really wants to cease being a machine, he has to undergo the first crisis: Mi-Fa, and then undergo the second crisis: La-Si.

The key of the triumphant ones (in order to pass the crisis and to cease being a psychological robot) is: choice, change, and decision. The entire work is done in seven scales; afterwards, one acquires the Nirionissian sound of the universe.

Anger

Anger annihilates the capacity to think and to resolve the problems it originates. Obviously, anger is a negative emotion.

Two negative emotions of anger that confront each other do not achieve peace or creative comprehension.

Unquestionably, when we project anger onto another human being, a crumbling of our own image is always produced; this is never convenient in the world of interrelations.

The diverse processes of anger lead the human being towards horrible social, economic, and psychological failures. It is clear that one’s health is also affected by anger.

There are certain foolish persons who enjoy anger since it gives them a certain air of superiority. In these cases, anger is combined with pride.

Anger is also usually combined with conceit and even with self-sufficiency.

Kindness is a much more crushing force than anger.

An angry argument is nothing but excitement lacking conviction. On confronting anger, we should decide, we should choose, the type of emotion that is most convenient to us.

Whosoever lets himself be controlled by anger destroys his own image. The person who has complete self-control will always be on top.

Frustration, fear, doubt, and guilt originate the processes of anger; they cause anger. Whosoever liberates himself from these four negative emotions will dominate the world.

To accept negative passions is something that goes against self-respect.

Anger belongs to crazy people; it serves no purpose; it leads us to violence. The goal of violence is to lead us to violence, and this produces more violence.

The Personality

The personality is multiple and has many hidden depths. The karma of previous existences is deposited into the personality. It is karma in the process of fulfillment or crystallization.

The impressions that are not digested become new psychic aggregates, and what is more serious, they become new personalities. The personality is not homogenous but rather heterogeneous and plural.

One must select impressions in the same manner that one chooses the things of life.

If one forgets oneself at a given instant, in a new event, new “I’s” are formed, and if they are very strong they become new personalities within the personality. Therein lies the cause of many traumas, complexes, and psychological conflicts.

An impression that one does not digest may form into a personality within the personality, and if one does not accept it, it becomes a source of frightening conflicts.

Not all the personalities (which one carries within the personality) are accepted; the latter giving origin to many traumas, complexes, phobias, etc.

Before all else, it is necessary to comprehend the multiplicity of the personality. The personality is multiple in itself.

Therefore, there could be someone who may have disintegrated the psychic aggregates, but if he does not disintegrate the personality, he will not be able to attain authentic enlightenment and the joy of living.

When one knows oneself more and more, one knows others more.

The individual with an ego does not see things clearly and makes many mistakes. Even when there is tremendous logic in their analysis, those who have ego fail because they lack judgment.

If impressions are not digested, new “I’s” are created. One has to learn to select impressions.

It is not a matter of “being better.” What interests us is change. The Being surges forth when one has changed and has ceased to exist.

The undesirable elements that we carry within our interior control our perceptions, preventing us from having the integral perception that brings us joy and happiness.

Cathexis

Cathexis, the psychic energy processing itself as an executive force, is formidable.⁠¹⁹

The reserves of intelligence are the different parts of the Being and are denominated as bound cathexis or psychic energy in a potential and static state.

The bound cathexis orients us in the work related with the disintegration of the ego and with the liberation of the mind.

The bound cathexis, contained within the mind, guides us in the work related with revolutionary psychology and with integral revolution.

The values of the Being constitute the bound cathexis.

Only the bound cathexis can liberate the mind through the disintegration of the undesirable psychic elements, which have been segregated by means of structural and transactional analysis.

Bound cathexis is different from loose cathexis, since the latter is the psychic energy that the ego utilizes to dominate the mind and the body for its manifestation.

We have to permit the bound cathexis (which is the dynamic psychic energy) to be the one to direct our existence.

We have to work psychologically in order for the bound cathexis to enter into activity to dominate and govern the free cathexis. This free cathexis is the energy of the body that has always been pitifully dominated by the loose cathexis, which is the ego.

Mystical Death

We have suffered much with the members of the Gnostic Movement. Many have sworn fidelity in front of the altar of the sanctuaries. Many have solemnly promised to work in the Great Work until total Self-realization. Many are those who have cried swearing to never ever withdraw from the Gnostic Movement;. However, it is painful to say, everything has been in vain. Almost everyone fled. They became enemies, blaspheming, fornicating, committing adultery, and went onto the black path.

Really, the human being’s terrible contradictions are due to him having a fatal foundation and a tragic basis; that foundation is the plurality of the “I,” the plurality of the loose cathexis that we all carry within.

It is urgent to know that the “I” is a mass of psychic energies, of loose cathexes, which reproduce in the lower animal depths of the human being. Each loose cathexis is a small “I” that enjoys certain auto-independence.

These “I’s,” these loose cathexes, struggle amongst themselves. “I should read a newspaper,” says the intellectual “I.” “I will ride a bicycle,” argues the motor “I,” “I am hungry,” declares the “I” of digestion. “I am cold,” says the “I” of metabolism. “No one will stop me,” exclaims the passionate “I” when in defense of the other loose cathexes.

Conclusion, the “I” is a legion of loose cathexes. These loose cathexes have already been studied by Franz Hartmann. They live in the lower animal depths of the human being; they eat, sleep, reproduce, and live at the expense of our vital principles or free cathexis (muscular and nervous kinetic energy). Each of the “I’s” (which in their conjunction constitute the loose cathexis or the “I”) projects itself in the different levels of the mind and travels, longing for the satisfaction of its desires. The “I”, the ego, the loose cathexis, can never perfect itself.

The human being is the city of nine gates... Within this city live many citizens who do not even know each other. Each of these citizens, each of those small “I’s,” has its own projects and its own mind; those are the merchants that Jesus had to cast out of the temple with the whip of willpower. Those merchants must be killed.

Now we will understand the reason for so many internal contradictions in the individual. As long as the loose cathexis exists, there can be no peace. The “I’s” are the causa causorum of all our internal contradictions. The “I” that swears fidelity to Gnosis is replaced by another that hates it! Conclusion, the present human being is an irresponsible entity who does not have a Permanent Center of Gravity. The present human being is a being that is not yet completed!

The present humanlike being is not yet human; he is merely an intellectual animal. It is a very grave error to call the legion of the “I” the “soul.” In fact, what the humanlike being has is the psychic material, the material for the soul within his Essence, but indeed, he does not have a soul yet.⁠²⁰

The Gospels state, “Of what use is it to win the world if you are going to lose your soul?” Jesus told Nicodemus that it is necessary to be born from water and the spirit in order to enjoy the attributes that correspond to a true soul.⁠²¹ It is impossible to fabricate a soul if we do not undergo mystical death.

It is only through the death of the “I” that we can establish a Permanent Center of Consciousness within our own interior Essence; that center is called a soul. Only a human being with a soul can have true continuity of purpose. It is only within a human being who has a soul that there are no internal contradictions. True inner peace exists within him.

The “I” foolishly spends the psychic material, the cathexis, in explosions of anger, covetousness, lust, envy, pride, laziness, gluttony, etc. It is logical that as long as the psychic material, the cathexis, does not accumulate, the soul cannot be fabricated. In order to fabricate something, one needs the raw matter; without the raw matter, nothing can be fabricated, because from nothing, nothing can be obtained.

When the “I” begins to die, the raw matter begins to accumulate. When the raw matter begins to accumulate, the establishment of a Center of Permanent Consciousness is initiated. When the “I” has absolutely died, the Center of Permanent Consciousness has been totally established.

The capital of psychic material accumulates when the ego dies since the squanderer of energy is eliminated. In this manner, the Permanent Center of Consciousness is established. That marvelous center is the Soul.

Only the one who has established within himself the Permanent Center of Consciousness can be faithful to Gnosis; only he can have continuity of purpose. Those who do not possess such a center can be in Gnosis today and against it tomorrow; today with one school, tomorrow with another. This type of person does not have a real existence.

Mystical death is an arduous and difficult area of the revolution of the dialectic.

The loose cathexis is dissolved on the basis of rigorous comprehension.

Interaction with our fellowmen, dealing with people, is the mirror in which we can see ourselves at full length. In dealing with people our hidden defects leap forth, they flourish, and if we are vigilant, we can then see them.

Every defect must first be intellectually analyzed and then studied with meditation.

Many individuals attained perfect chastity in the physical world, but ended up being great fornicators and frightening sinners when they were subjected to the test in the superior worlds. They had put an end to their defects in the physical world, but in other levels of the mind, they continued with their loose cathexis.

When a defect is totally comprehended in all the levels of the mind, its corresponding loose cathexis disintegrates, in other words, a small “I” dies.

It is urgent to die from moment to moment. The Soul is born with the death of the “I.” We need the death of the “I” in a total manner in order for the plenitude of the bound cathexis, the Being, to express himself.

Dissolving the Loose Cathexis

It is only by minutely studying the loose cathexis, or the “I,” that we can totally dissolve it.

We must minutely observe the thought processes, the different functionalisms of desire, the habits that form our personality, the sophisms of distraction, the fallacy of the ego, and our sexual impulses. We have to study how they react before the impacts of the exterior world and see how they associate with each other.

By comprehending all the processes of the loose cathexis, of the pluralized “I,” the latter is dissolved. Only then is divinity manifested through and within us.

Negligence

Negligence and carelessness lead every human being to failure.

To be negligent is, as we would say, nec legere, “to not elect,” to surrender to the arms of failure.

Negligence is of the ego, and its opposite is intuition, which is of the Being. The ego can neither elect nor distinguish, but the Being can.

It is only by means of the living incarnation of the revolution of the dialectic that we will learn to “elect” in order not to have any more failures in life.

Transactions

Ninety-seven percent of human thoughts are negative and harmful.

What we are in this world is the result of our own mental processes.

If the human being wishes to identify himself, to value himself, and to imagine himself correctly, then he must explore his own mind.

The difficulty of profound introspective analysis lies in “countertransference.” This difficulty is eliminated through structural and transactional analysis.

It is important to segregate and to dissolve certain undesirable psychic aggregates that are fixed in our mind in a traumatic manner.

Transactional and structural analyses are combined in the matter of the exploration of the ego.

Any psychic aggregate must be previously segregated before its final dissolution.

The Particular Characteristic Psychological Feature

All human beings are one hundred percent mechanical, unconscious beings. Because they are profoundly hypnotized, they work with their consciousness asleep without ever knowing where they come from or where they are going.

The hypnosis (which is collective and flows in all of nature) is derived from the abominable Kundabuffer organ.⁠²² The present human race is hypnotized and unconscious; it is submerged in the most profound sleep.

Awakening is only possible by destroying the “I,” the ego. We have to recognize with complete clarity that each person has his own Particular Characteristic Psychological Feature (PCPF), which we have spoken about many times before.

Certainly, each person has his own particular characteristic psychological feature, this is a fact. Some will have lust as their characteristic feature; others will have hatred; for others it will be covetousness, etc. The feature is the sum of several particular characteristic psychological elements.

For each PCPF, a definitive event, a precise circumstance, always occurs. What if a man is lustful? There will always be circumstances of lust in his life accompanied by specific problems. These circumstances are always repeated.

We need to know our PCPF if we want to move on to a superior level of the Being and eliminate from within ourselves the undesirable elements that constitute our psychological feature.

It is obvious that there is a concrete fact in life: it is the discontinuity of nature.

All phenomena are discontinuous; this signifies that we will never arrive at perfection through evolution. We need to become true solar humans in the most complete sense of the word.

Have we perceived our own level of Being, the level of the Being in which we are? Are we conscious that we are hypnotized and asleep? There are different levels of the Being. For instance, the level of the worthy and modest woman is one level; the level of the unworthy and immodest woman is another.

The intellectual animal becomes identified not only with external things, but he also goes around identified with himself, with his lustful thoughts, with his drunken sprees, with his anger, with his covetousness, with his self-importance, with his vanity, with mystical pride, with self-merit, etc.

Have we perhaps reflected upon the fact that we have not only become identified with the external world but also with our internal vanity and pride? For example: did we triumph today? Did we triumph over the day or did the day triumph over us? Are we sure that we did not become identified with a morbid, covetous, proud thought, with an insult or a preoccupation or a debt, etc.? Are we sure that we triumphed over the day or did the day triumph over us?

What did we do today? Have we perceived the level of the Being in which we are? Did we move on to a superior level of the Being or did we remain where we were?

Can we perhaps believe that it is possible to move on to a superior level of the Being if we do not eliminate specific psychological defects? Are we perhaps content with the level of the Being in which we presently find ourselves? If we are going to remain in one level of the Being for our entire life, then what are we doing?

It is obvious that in each level of the Being there is specific bitterness and specific suffering. Everyone complains about how he suffers, about how he has problems, about the state he is in and about his struggles. Therefore, I ask one thing: does the intellectual animal concern himself with moving on to a superior level of Being?

Obviously, as long as we are in the level of Being in which we are, all the adverse circumstances that we already know and all the bitterness in which we are will have to be repeated again. Over and over again, identical difficulties will surge.

Do we want to change? Do we want to no longer have the problems that afflict us, the economical, political, social, spiritual, familial, lustful problems, etc.? Do we want to avoid difficulties? Then, we have no other solution but to move on to a superior level of Being.

Each time that we take a step towards a superior level of the Being, we become independent of the executing forces of the loose cathexis.

Therefore, if we do not know our PCPF we are doing very badly. We need to know it if we want to move on to a superior level of Being. We need to know it if we want to eliminate from ourselves the undesirable elements that constitute our PCPF, otherwise how will we move on to a superior level of the Being?

The intellectual animal wants to stop suffering but he does nothing to change; he does not struggle to move on to a superior level of Being. Therefore, how can he change?

All phenomena are discontinuous; therefore any change through the dogma of evolution serves no purpose except to stagnate us. I know many pseudo-esotericists who are sincere people and of good heart. However, they are bottled up in the dogma of evolution. They wait for time to perfect them and millions of years elapse and they never perfect themselves. Why? Because such people do nothing in order to change the level of their Being; they always remain on the same rung. Therefore, we need to go beyond evolution and enter onto the revolutionary path, the path of the revolution of the consciousness or of the dialectic.

Evolution and devolution are the two laws that are simultaneously processed in all of creation; these laws constitute the mechanical axis of nature. Nevertheless, these laws will never lead us towards liberation.

The laws of evolution and devolution are in every way related to matter and have nothing to do with the inner Self-realization of the Being. We do not deny these laws, they exist, but they are worthless for psychological revolution. We need to be revolutionary and enter the path of the revolution of the consciousness.

How could we move in to a level of the Being if we are not revolutionary? Let us observe the different rungs of a ladder. The rungs are discontinuous, as are the different levels of the Being.

A number of activities belong to each level of the Being. When one moves to a higher level of the Being, one has to take a leap and abandon all the activities that one had in the inferior level of the Being.

Into my memory come all those times of my life, twenty, thirty, forty years ago, that were transcended. Why? It is because I found superior levels of the Being.

The activities of those times were what constituted the highest priority for me. However, my activities of that era were suspended, cut off, because in the superior rungs of the Being there are other activities that are completely different.

If one moves into a superior level of the Being, then many things that are presently important to oneself have to be left behind, because those things belong to the level in which we were.

Therefore, the psychological transaction into another level of the Being includes a leap. That is a rebellious leap; it is never of an evolving type, it is always a revolutionary, dialectic leap.

There are presumptuous people who feel that they are like gods; these types of individuals are mythomaniacs of the worst kind, of the worst taste. The one who feels he is a sage because he has some pseudo-esoteric teachings in his mind and thinks that he is already a great initiate has fallen into mythomania; he is full of himself.

Each one of us is nothing but a vile slug in the mud of the earth. When I speak in this manner, I begin with myself. To be full of oneself, to have false images of oneself, fantasies of oneself, is to be in the inferior levels of the Being.

One is identified with oneself when one thinks that one is going to have a lot of money, the beautiful, latest model car, or to think that one’s fiancée loves him, that one is a great person, or that one is a sage. There are many forms of becoming identified with oneself. One has to begin by not becoming identified with oneself, and afterwards, not becoming identified with external things.

For example, when one does not become identified with an offender, one forgives him and loves him; the offender cannot hurt us. Thus, if someone hurts one’s self esteem, yet one does not become identified with one’s self-esteem, it is therefore clear that one cannot feel any pain because one was not hurt.

If one does not become identified with vanity, one does not care about walking on the street even with mended trousers. Why? It is because one is not identified with vanity.

We cannot forgive our fellowmen if we first become identified with ourselves and then with the vanities of the exterior world. Let us remember the Lord’s Prayer, “Forgive us our trespasses as we forgive those who trespass against us…” Yet, I say something more has to be done, because it is not enough to simply forgive. We have to also cancel the debts. Someone could forgive an enemy but would never ever cancel the debt. Therefore, we have to be sincere, we need to cancel...

The Lord’s Gospel also states, “Blessed are the meek for they will inherit the earth...” This is a phrase that no one understands. Blessed are, we would say, the non-resentful. If one is resentful how could one be meek? The resentful person delights in keeping count. He says, “And I who did him so many favors... who protected him, who did so many deeds of charity for him… and look how this friend has paid me back, when I have helped him so much and now he is incapable of helping me!” This is the “accounting” of the resentful.

How could one be meek if one is full of resentments? The one who is full of resentments lives keeping count at all times, therefore he is not meek. How could he be blessed?

What is understood by blessed? What is understood by happiness? Are we sure that we are happy? Who is happy? I have known people who say, “I am happy! I am content with my life! I am joyful!” But I have heard these same people say, “Such a fellow bothers me! I dislike that person! I do not know why I cannot get what I have always desired!” Therefore, they are not happy; what really happens is that they are hypocrites, that is all.

To be happy is very difficult; for that, one first of all needs to be meek.

The word beatitude means inner happiness, not in a thousand years, but now, right here, in the instant we are living.

If we truly become meek through non-identification, we will then get to be happy. But it is necessary not only to not become identified with our thoughts of lust, hatred, vengeance, rancor, resentment, but also to eliminate from ourselves the Red Demons of Seth, those psychic aggregates that personify our defects of a psychological type.

We have to comprehend, for example, the process of resentment; we have to dissect resentment. When one arrives at the conclusion that resentment is due to possessing self-esteem in our interior, we then struggle to eliminate the “I” of self-esteem. But we have to comprehend it in order to be able to eliminate it; we could not eliminate it if we have not previously comprehended it.

In order to be able to eliminate, one needs Devi Kundalini Shakti; it is only she who can disintegrate any psychological defect, including the “I” of self-esteem.

Are we sure that we are not resentful towards someone? Which of us is sure of not being resentful and of not keeping count? Who?

If we want to become independent from lunar mechanicity, we have to eliminate from ourselves the “I” of resentment and of self-esteem. When one understands this, one advances on the path that leads to final liberation.

It is only by means of the fire of Aries, the lamb of the incarnated ram, of the intimate Christ, that we can truly burn those elements that we carry within our interior. Thus, we will continue awakening in the same measure that the consciousness releases itself from being bottled up.

Consciousness cannot awaken as long as it continues to be bottled up within the psychic aggregates, which in their conjunction constitute the myself, the “I,” the loose cathexis. We need to undergo a mystical death here and now. We need to die from moment to moment; only with death can the new arrive. If the seed does not die, the plant cannot be born. We need to learn to live, to liberate ourselves from our lunar heredity.

Methodology of the Work

Before knowing and eliminating the PCPF, we should work intensely in a general manner in relation to all the defects, since the PCPF has very profound roots that come from past existences. In order to know it, it is necessary to have worked in an untiring manner with a methodology of work for at least five years.

We must have order in the work and precision in the elimination of our defects. For example, on any given day the defects of lust might have manifested themselves through us in the morning, the defects of pride in the afternoon, and the defects of anger at night. Indubitably, we are seeing a succession of facts and manifestations. Therefore, we ask ourselves: on which defect should we work, and how should we work on this defect that manifested itself through us during the day? In fact, this is indeed simple. At nightfall or at the hour of meditation, we move on to practice the retrospective exercise (with the body relaxed) on the facts and manifestations of the ego during that day. Once reconstructed, in order and numbered, we proceed with the work of comprehension.

First we will work on an egotistical event to which we could dedicate some twenty minutes, then another psychological event to which we could dedicate ten minutes, and fifteen minutes to yet another manifestation. The amount of time needed depends on the gravity and intensity of the egotistical events.

Once the facts and manifestations of the loose cathexis, of the myself, have been put in order, we can work on them at night or during the hour of meditation, in a tranquil manner and with methodical order.

Into each work performed on this or that defect, on this or that event, or on this or that manifestation enter the following factors: discovery, judgment, and execution.

The three aforementioned factors are applied to each psychological defect in the following manner:

Sophisms of Distraction

Sophisms are the false reasonings that induce us to err and that are gestated by the ego in the forty-nine levels of the subconsciousness.

The subconsciousness is the sepulcher of the past upon which burns the fatuous fire of thought and in which the sophisms of distraction are gestated; the latter lead the intellectual animal to fascination, and thereby, to the sleep of the consciousness.

What is kept within the sepulcher is decay and the bones of the dead, but the sepulchral stone is very beautiful and on it fatally burns the flame of the intellect.

If we want to dissolve the “I,” we have to uncover the subconsciousness’ sepulcher and exhume all the bones and decay of the past. The sepulcher is very beautiful on the outside, but within, it is filthy and abominable; we need to become gravediggers.

To insult another person, to hurt his intimate feelings, to humiliate him, is something that is very easy when it is done supposedly to correct him for his own good. This is how irate people think, those who while believing that they do not hate, hate without knowing that they hate.

Many are the people who struggle in life to be rich. They work, save, and strive for excellence in everything, but the secret trigger of all their activities is secret envy, which is ignored, which does not come to the surface, which remains hidden within the sepulcher of their subconsciousness.

In life, it is difficult to find someone who does not envy the beautiful house, the brand new car, the intelligence of the leader, the beautiful suit, the good social position, the magnificent fortune, etc.

Almost always, the best efforts of citizens have envy as their secret trigger.

Many are the people who enjoy a good appetite and despise gluttony, but they always eat more than normal.

Many are the people who watch their spouse in an exaggerated manner, but they despise jealousy.

Many are the students of certain pseudo-esoteric and pseudo-occultist schools who despise the things of this world; they do not work at all because they believe everything is vanity, yet they are zealous of their virtues and never accept anyone classifying them as lazy people.

Many are those who hate flattery and praise, but they have no inconvenience in humiliating with their modesty the poor poet who composed a verse for them with the sole purpose of obtaining a coin to buy bread.

Many are the judges who know how to fulfill their duty, but also, many are the judges who with their virtue of duty have assassinated others. Numerous were the heads that fell by the guillotine of the French Revolution.

All executioners fulfill their duty and millions are their innocent victims. No executioner feels himself to be guilty; they are all just “fulfilling their duty...”

Prisons are full of innocent people, but the judges do not feel guilty because they are “fulfilling their duty.”

Filled with anger, the father or mother whip and beat their small children, but they do not feel remorse because supposedly they are fulfilling their duty and they would accept everything except being classified as being cruel.

It is only with a still and silent mind, submerged in profound meditation, that we will be able to extract from within the sepulcher of the subconsciousness all the secret rottenness that we carry within. It is nothing pleasant to see the dark sepulcher with all the bones and rottenness of the past.

Each hidden defect smells awful inside its grave. However, when seeing it, it is easy to burn it and reduce it to ashes.

The fire of comprehension reduces to dust the decay of the past. Many students of psychology, when they analyze their subconsciousness, commit the mistake of dividing themselves between analyzer and analyzed, intellect and subconsciousness, subject and object, perceiver and perceived.⁠²³

Those types of divisions are the sophisms of distraction that the ego presents to us. These types of divisions create antagonisms and struggles between the intellect and the subconsciousness, and where there are struggles and battles there cannot be stillness and silence of the mind.

It is only in mental stillness and silence that we can extract from within the dark grave of the subconsciousness all the rottenness of the past.

Let us not say “my I has envy, hatred, jealousy, anger, lust,” etc., it is best to not divide ourselves; it is better to say: “I have envy, hatred, jealousy, anger, lust,” etc.

When we study the sacred books of India, we become enthusiastic thinking about the supreme Brahma and in the union of Atman with Brahma. Nevertheless, as long as a psychological “I” with its sophisms of distraction exists, indeed we will be unable to achieve the bliss of uniting ourselves with the Universal Spirit of Life. Once the “I” is dead, the Universal Spirit of Life is in us like the flame of a lamp.

The Fallacy of the Ego

The fallacy of the ego is the habit of deceiving without any limitations; this fallacy is processed through the series of the “I.”

Any person can commit the error of shooting himself in the head (as is done by any cowardly and imbecilic suicidal person) but the famous “I” of psychology will never be able to commit suicide.

People of all pseudo-esoteric schools have magnificent ideals and even sublime intentions. However, all of these ideals and sublime intentions sustain their existence in the field of subjective and miserable thinking, because all of that belongs to the “I.”

The “I” is always perverse; sometimes it adorns itself with beautiful virtues and even wears the robe of sanctity.

When the “I” wants to cease to exist, it does not do it in a disinterested and pure manner; it wants to continue in a different manner; it aspires for reward and happiness.

During these mechanized times of life, there is production of series: series of cars, series of airplanes, series of machines of this or that brand, etc.; everything has become a series, and even the “I” itself is a series.

We must know the series of the “I.” The “I” processes itself in series and more series of thoughts, sentiments, desires, hatreds, habits, etc.

Let those who divide the “I” continue dividing their ego between “superior and inferior”; let them go on with their theories and their boasted superior and ultra-divine “I” controlling their miserable inferior “I.” We know very well that such a division between the superior “I” and the inferior “I” is one hundred percent false. Superior and inferior are two sections of the same thing. Superior “I” and inferior “I” are the two sections of Satan, the “I.”

Can perhaps a part of the “I” reduce another part of the “I” to dust? Can perhaps one part of the myself decree the law of exile to another part of the myself?

The most we can do is to astutely conceal what is convenient for us; to hide our perversities and smile like saints. This is what the fallacy of the ego is. This is the habit of deceiving. One part of the myself can hide another part of the myself. Is this something unusual? Does not the cat hide his claws? This is what the fallacy of the ego is. We all carry the Pharisee within us; we are very beautiful from the outside, but we are very rotten on the inside.

We have known Pharisees who are horrifying. We knew one who wore the immaculate robe of the master, his hair was long and a razor never shaved his venerable beard. This man frightened the entire world with his sanctity; he was one hundred percent vegetarian; he drank nothing that could have alcohol. People knelt before him. We do not mention the name of this “hypocritical saint.” We only limit ourselves to say that he had abandoned his wife and children supposedly to follow the path of sanctity. He preached beautiful things and spoke horrors against adultery and fornication, yet in secrecy, he had many concubines. To his female devotees he proposed anti-natural intimate relations through non-appropriate vessels. Yes, he was a saint, a ‘‘hypocritical saint!” This is how Pharisees are…

“Woe unto you scribes and Pharisees, hypocrites! For ye make clean the outside of the cup and of the platter, but within ye are full of extortion and excess.”

You do not eat meat, you do not drink alcohol, you do not smoke... Truly you appear just before men, but you are filled with hypocrisy and evil within.

With his fallacy of the ego, the Pharisee conceals the crimes from the eyes of others, and also conceals them from himself.

We know Pharisees who carry out tremendous fasts and frightening acts of penance; they are convinced of being just and wise, but their victims suffer the unutterable. Almost always, it is their wives and their children who are innocent victims of their evil deeds. Nevertheless, they continue with their sacred exercises convinced of being just and holy.

The so-called superior “I” says: “I will overcome anger, covetousness, lust,” etc.., but the so-called inferior “I” then laughs with the thunderous laughter of Aristophanes and the demons of passions; terrified, they flee to hide themselves within the caverns of the different areas of the mind. This is how the fallacy of the ego functions.

Every intellectual effort to dissolve the “I” is useless because any movement of the mind belongs to the “I.” Any part of the myself can have good intentions, so what? The path that leads to the abyss is paved with good intentions.

That game or fallacy in which one part of the myself wants to control another part of the myself (that has no desire of being controlled) is interesting.

Touching are the acts of penance of those saints who cause their wife and children to suffer. All those humilities of “self-proclaimed saints” are funny. Admirable is the erudition of those know-it-alls, but so what? The “I” cannot destroy the “I” and it continues perpetuating itself through millions of years in our descendants.

We must break the spell of all those useless efforts and fallacies. When the “I” wants to destroy the “I,” it is a useless effort.

It is only by truly comprehending in depth what the useless battles of the mind are... it is only by comprehending the internal and external actions and reactions, the secret answers, the hidden motives, the concealed impulses, etc., that we can then attain the imposing stillness and silence of the mind.

Upon the pure waters of the ocean of the universal mind, we can contemplate in a state of ecstasy⁠²⁴ all the devilries of the pluralized “I.”

When the “I” can no longer hide, it is condemned to death. The “I” likes to hide, but when it can no longer hide, that wretched one is lost.

It is only in the serenity of the mind that we see the “I” just as it is and not as it apparently is. To see the “I” and comprehend it becomes an integral whole. The “I” has failed after we have comprehended it because it inevitably becomes dust.

The stillness of the ocean of the mind is not a result, it is a natural state. The swollen waves of thoughts are only an accident produced by a monster, which is the “I.”

The fatuous mind, the stubborn mind, the mind that says, “With time I will achieve serenity, one day I will get there,” is condemned to failure because the serenity of the mind does not belong to time. Everything that belongs to time is of the “I.” The “I” itself is of time.

Those who want to assemble the serenity of the mind, to assemble it like someone who assembles a machine by intelligently joining all of its parts, are in fact failures, because the serenity of the mind is not constituted by several parts that can be assembled, organized or disorganized, joined or separated.

Exertion

In order to experience the truth, one does not need to exert oneself whatsoever. People are accustomed to exerting themselves in everything they do and erroneously suppose that it is impossible to experience the truth without any exertion.

We may need to exert ourselves in order to earn our daily bread, to play a game of football, or to carry a very heavy load, but it is absurd to believe that exertion is necessary in order to experience that which is the truth.

Comprehension replaces exertion when one tries to comprehend the truth intimately hidden in the secret depths of each problem.

We do not need any exertion to comprehend each and every defect that we carry hidden within the different levels of the mind.

We do not need exertion in order to comprehend that envy is one of the most powerful triggers of social machinery. Why do so many people want to progress? Why do so many people want to have beautiful residences and very elegant cars? The entire world envies what belongs to others. Envy is regret for others’ well-being.

Elegant women are envied by other less elegant women and this serves to intensify their struggle and pain. Those who do not have, want to have, and will choose to not eat in order to buy all types of clothes and adornments. They do this with the sole objective of not being less than anyone else.

Every paladin of a great cause is mortally hated by the envious. The envy of the impotent, of the vanquished, of the mean person, is disguised with the judge’s toga, or with the robe of sanctity and of mastery, or with the sophism of applause, or with the beauty of humility.

If we integrally comprehend that we are envious, it is logical that envy will then end and in its place will appear the star that rejoices and shines for others’ well-being.

There are people who want to cease being covetous but who covet not being covetous; there you have a form of covetousness.

There are men who exert themselves in order to attain the virtue of chastity, but when they see a beautiful woman on the street, they pay her beautiful compliments; and if the woman is a friend, they can do nothing less than ply her with attention, say beautiful words to her, admire her, praise her beautiful qualities, etc. The secret intentions behind all of that coquetry are found in the secret trigger of the sub-consciousness: tenebrous and submerged lust.

When we comprehend without any exertion whatsoever all the tricks of lust it is annihilated, and in its place is born the immaculate flower of chastity.

It is not with any exertion that we can acquire those virtues. The “I” is fortified when it exerts itself to acquire virtues. The “I” loves decorations, medals, titles, honors, virtues, beautiful qualities, etc.

Greek traditions narrate that the philosopher Aristippus, wanting to demonstrate his wisdom and modesty, put on an old robe full of patches and holes, clutched the staff of philosophy, and walked down the streets of Athens. When Socrates saw him arrive at his house, he exclaimed, “Oh, Aristippus, one can see your vanity through the holes of your vesture.”

Thus, this is how, when wearing the robe of Aristippus, the pedantic, vain, and proud believe themselves to be very humble. Humility is a very exotic flower; whosoever boasts of humility is full of pride.

In practical life, each time a new problem torments us, we make many useless exertions. We appeal to exertions to solve it; we struggle and suffer, but then, the only thing that we obtain is to commit inanities and to complicate our existence even more.

The disillusioned, the disenchanted ones, those who no longer even want to think, those who were not able to solve a vital problem, find the solution to it when their mind is serene and tranquil, when they have had no hope whatsoever.

No truth can be comprehended by means of exertion. The truth comes like a thief in the night, when one least expects it.

Extrasensory perceptions during meditation, illumination, the solution to a problem, are only possible when there is no kind of conscious or subconscious exertion, when the mind does not exert itself to be more than it is.

Pride also disguises itself as being sublime; the mind exerts itself to be something more than it is. The mind, serene like a lake, can experience the truth; but when the mind wants to be something more, it is in tension, it is in struggle, and then the experience of the truth becomes impossible.

We should not mistake the truth with opinions. Many think that the truth is this or that, or that the truth is within this or that book, or within this or that belief or idea, etc.

Whosoever wants to experience the truth should not mistake beliefs, ideas, opinions, and theories with that which is the truth.

We must experience the truth in a direct, practical, and real manner; this is only possible in the stillness and silence of the mind, and this is achieved by means of meditation.

To experience the truth is fundamental. It is not by means of exertion that we can experience the truth. The truth is not the result; the truth is not the product of exertion. The truth comes to us by means of profound comprehension.

We need to exert ourselves in order to work in the Great Work and to transmute our creative energies. We need to exert ourselves to live, to struggle, and to tread the path of integral revolution, but we do not need to exert ourselves in order to comprehend the truth.

Psychological Slavery

The reason why we have written this book entitled The Revolution of the Dialectic is because there is not even the least bit of doubt that we are on the verge of a third world conflagration.

Times have changed and we are initiating a new era within the august thundering of thought. A new revolutionary ethic based on a revolutionary psychology is now needed.

Without an in-depth ethic, the best social and economic formulae remain reduced to dust. It is impossible for the individual to transform himself if he does not concern himself with the dissolution of the “I.”

Psychological slavery destroys interaction. Psychological dependence on someone is slavery. If our manner of thinking, feeling, and acting depends on the manner of thinking, feeling, and acting of those people who interact with us, then we are enslaved.

We constantly receive letters from many people who are desirous of eliminating the “I,” but they complain about their wives, children, brothers, families, husbands, bosses, etc. Those people demand certain conditions in order to dissolve the “I.” They want luxuries in order to annihilate the ego; they demand magnificent conduct from those with whom they interact.

The funniest thing of all in this matter is that those poor people seek different subterfuges; they want to flee, abandon their home, their job, etc., supposedly to self-realize themselves in depth.

Wretched people... Naturally, their adored torments exert command over them. These people have not yet learned to be free; their conduct depends on the conduct of others.

If we want to follow the path of chastity and aspire that our spouse first be chaste, then we are failures already. We want to cease being drunkards but when others offer us a drink we accept it because we are embarrassed to be considered “such a square,” or because our friends could become angry with us; in this way we will never cease to be drunkards.

If we want to cease being angry, irascible, irate, furious, but as a prior condition we demand that those who interact with us be sweet and serene so that they won’t do anything to bother us, then indeed we are failures because others are not saints. Thus, at any moment, they will put an end to our good intentions.

If we want to dissolve the “I,” we need to be free. The one who depends on the behavior of others will not be able to dissolve the “I.” Our conduct must be our own and must not depend on anyone. Our thoughts, feelings, and actions must flow independently from the inside to the outside.

The worst difficulties offer us the best opportunities. In the past there were many sages surrounded by all types of luxuries who were without any type of difficulties. Wanting to annihilate the “I,” those sages had to create difficult situations for themselves.

In difficult situations we have formidable opportunities to study our internal and external impulses: our thoughts, sentiments, actions, our reactions, volitions, etc.

Interaction is a full-length mirror in which we can see ourselves as we are and not as we appear to be. Interaction is a marvel. If we are properly attentive at each moment we can discover our most secret defects; they flourish and leap out when we least expect it.

We have known many people who say, “I no longer have anger,” however, at the least provocation they thunder and flash like lightning. Others say, “I no longer have jealousy,” however, only one smile from their spouse to any good neighbor is enough for their faces to become green with jealousy.

People protest because of the difficulties that interaction offers them. They do not want to realize that those difficulties are precisely providing them with the necessary opportunities for the dissolution of their “I.” Interaction is a formidable school; the book of that school is made up of many chapters; the book of that school is the “I.”

We need to be really free if we want to truly dissolve the “I.” The one who depends on the conduct of others is not free. Only the one who becomes truly free knows what love is. The slave does not know what true love is. If we are slaves of the thinking, feeling, and action of others, we will never know what love is.

Love is born in us when we put an end to psychological slavery. We need to very profoundly comprehend, in all the levels of the mind, the entire complicated mechanism of psychological slavery.

There are many forms of psychological slavery. If we really want to dissolve the “I,” then it is necessary to study all those forms of psychological slavery.

There is psychological slavery not only internally but also externally. There is intimate, secret, hidden slavery that we do not even remotely suspect.

The slave believes that he loves, yet in reality he only fears, because the slave does not know what true love is.

The woman who fears her husband believes that she adores him, when truly she only fears him. The husband who fears his wife believes that he loves her when in reality what is happening is that he fears her. He may fear that she may leave with someone else, or that her character may become sour, or that she may deny him sexually, etc.

The employee who fears his boss believes that he loves him, that he respects him, that he cares for his interests, etc.

No psychological slave knows what love is. Psychological slavery is incompatible with love.

There are two types of conduct: the first comes from the outside and goes towards the inside; the second goes from the inside towards the outside. The first is the result of psychological slavery and is produced by reaction; for example, we are hit and we hit back; we are insulted and we reply with insults. The best type of conduct is the second, that of the one who is no longer a slave; that of the one who no longer has anything to do with the thinking, feeling, and doings of others. That type of conduct is independent; it is upright and just conduct. If we are hit, we answer with blessings; if we are insulted, we keep silent. If they want to get us drunk, we do not drink even though our friends become angry, etc.

Now our readers will comprehend why psychological freedom brings us that which is called love.

The Kalkian Personality

Each day we must become more and more conscious of the work that we are doing. Therefore, it is fundamental to know the differences between the Gnostic Movement and all the pseudo-esoteric and pseudo-occultist organizations that we find in the world today. If we want to comprehend the work that we must do, we have to know how to situate ourselves, how to center ourselves, above all else.

If we take a general look at the different pseudo-esoteric and pseudo-occultist schools that are presently in the world, we can easily discover their origin.

On one occasion in Rome, Italy, there occurred the case of a nun who constantly fell into a hypnotic trance. She confessed and clarified the causa causorum of those fatal trances to a priest. First of all, the priest managed to figure out that she had had a lover and that although she was cloistered, she kept a photograph of her lover with her. The priest made her bring the photograph to him. He suddenly realized that just by merely looking at that picture, the nun would fall into a trance. The priest asked for assistance from a psychologist in order for him to perform some psychic experiments on the nun. Afterwards, they realized that it was not the photograph of the man that put the nun into a trance, but rather some very shiny stones that were around the picture frame.

The investigations continued and very soon it was possible to conclude, as a consequence or corollary, that all types of brilliant objects predispose people to fall into hypnotic states. As a result, an entire school was formed on that finding. They were able to verify that by means of hypnotic states, it would be possible to modify, in some way, the psychological states of patients. It was thereby resolved that hypnosis should be use to cure patients or sick people.

This is how the famous medical hypnotists were born. It was then that many followers of hypnology, catalepsy, mediumism, etc. made their appearance in the world. It is not irrelevant to remember Richet, Charcot, Luis Uribe, Cesare Lombroso, Camille Flammarion, etc. with certain emphasis.

In that school of hypnotists, an Englishman (whose name I do not recall in this precise moment) and the famous Charcot are the ones who especially stood out. The Englishman had all the properties of a Hasnamuss, and Charcot was no doubt “a momma’s boy.” He was the “baby” of the family, the spoiled child, and everything that he did was a “marvel.” He did, however, have some noteworthy experiments.

If I generally mention any of these passages and experiments of magnetism, hypnology, catalepsy, Spiritism (and fifty thousand other things of that sort) it is to make you see where the different pseudo-esotericism and pseudo-occultism schools come from in this dark age of Kali Yuga.

It was during the time when Oriental Theosophy began to emerge that a famous phantom named Katie King materialized for three consecutive years in front of the eyes of many scientists of the world through the young Fox sisters of Hydesville (mediums). It was in those days when all of Europe became agitated with psychic phenomena, especially that of Eusapia Paladino of Naples. Anyone who has visited any of those types of organizations knows that there is always a mixture of Spiritism with Hindu-type theories. Theosophy has never been free of the spiritualistic phenomenon.

When we know the origin of the different organizations that presently exist, it cannot surprise us in any way that Theosophy is mixed with some form of mediumism-channeling.

That fact that Theosophists become frightened when facing Tantra⁠²⁵ is normal because Theosophy is not an esoteric school, but rather pseudo-occultist and nothing more.

Unquestionably, many branches or organizations (let’s call them pseudo-rosicrucianism, pseudo-yoga, etc.) had to branch off, as is natural, from that school of hypnotists. These branches are so innumerable that we would need to consult an encyclopedia to find all of their names.

But let us get to the bottom of this subject matter. What is the foundation of those schools? It is the dogma of evolution. From where did such boasted dogma come? It comes from Mr. Darwin, of course.

It seems incredible that Mr. Darwin has put into his pocket many eminent figures, many esotericists, pseudo-esotericist investigators, and many sincere aspirants. But we cannot deny how it happened.

The concept of reincarnation that was created by those pseudo-esoteric organizations in the western world is false. Lord Krishna never said that all human beings reincarnate. He said that only the buddhas, the gods, the solar heroes, have the right to reincarnate.⁠²⁶ It is clear that the rest of us are subjected to the law of the eternal return of all things.

In the East it was also never said that all humanoid beings possess the superior existential bodies of the Being.⁠²⁷ Nevertheless, it was easy for the pseudo-esoteric and pseudo-occultist schools to make humanity believe that the entire world already possesses such superior vehicles. In this manner, they speak about the subject of “the septenary of man” with such certainty and confidence that it seems as if all humanoids truly possess that entire set of vehicles.

Therefore, the Kalkian⁠²⁸ personality (the personality that is characteristic of this Kali Yuga⁠²⁹) is the outcome of all this sort of morbid knowledge that was disseminated throughout the western world in all of these subjective, incoherent, vague, and indefinite schools.

Kalkian personalities are disrespectful, irreverent. This type of personality from these pseudo-esoteric and pseudo-occultist schools has lost not only the sense of authentic devotion and of true religiosity but also that of veneration for the ancient patriarchs. In this manner, humanity (formerly able to be directed by truly wise religions) has degenerated in its ridiculous pedantry, thus forming the Kalkian personality.

It is convenient to know how to confront a Kalkian personality with an authentic esoteric personality. What is the difference? The Kalkian personality is full of pedantries; it is bottled up in the dogma of evolution, misinformed about the internal constitution of the human being. The Kalkian personality ignores the Tantric mysteries. The Kalkian personality fears the development of the igneous serpent in the spinal column,⁠³⁰ besides the fact of being stuffed with theories, which produces a feeling of self-sufficiency.

Unquestionably, the Kalkian personalities are victims of self-deceit. They believe that they have achieved everything when indeed they have achieved nothing, and what is worse is that they have lost their sense of veneration. They have forgotten the true and authentic religiosity. They have also lost their humility before the Creator Logos. This is what the Kalkian personalities are.

We cannot walk on the path of the Kalkian personality. We cannot accept false dogmas such as evolution, such as that of believing that all humanoids are perfect and complete human beings who possess their existential bodies, such as fearing the igneous serpent of our magical powers and lived experience, etc. We prefer instead to follow the path of authentic wisdom, the path of the Tantras, the path of the dissolution of the ego and of the recognition of our own misery and incapacity. Yes, we prefer to recognize that we are nothing, that we are only miserable slugs in the mud. Yes, we are concerned about working on ourselves, upon ourselves. We want the dissolution of the “myself,” of the “oneself.”

We, the Gnostics, use the intelligent power of the creative energy. We work in the forge of the Cyclops⁠³¹ that frightens pseudo-esotericists and pseudo-occultists so much. Therefore, we are on a different, one hundred percent revolutionary path, and which nonetheless has the frightening antiquity that is lost in the unbearable night of all ages.

Certainly, the characteristics of the Kalkian personalities are unmistakable. Above all, their self-sufficiency, their terrible pride, and their frightening vanity (based upon theories) stand out. We see, for example, in the schools of psychoanalysis, parapsychology, etc., what terrible pride and self-sufficiency seize those people with true Kalkian personalities. They stand out not only in certain groups but they also appear on television, they appear in the press, on the radio, and have the entire world completely poisoned with certain types of vibrations that in esotericism are called Poisonioonoskirian vibrations.⁠³²

They have complete self-sufficiency; they look at the people of the Middle Ages with disdain. They think that they are super-civilized. They believe that they have arrived at the non plus ultra of wisdom. Their pride is such that they plan to conquer the infinite, outer space. They laugh at what they consider to be superstitions of the medieval sages. Behold, this is what the Kalkian personality is.

But, how does one make those Kalkian personalities comprehend that they are mistaken?

It would not be sufficient to simply tell them, for they would deny it, isn’t that true? Those Kalkian personalities have mastery over reasoning and that is their combat weapon, their little battle horse. Therefore, we have to lead them to comprehend what the reasoning process is.

We have to make those self-sufficient and proud people know that Immanuel Kant, the philosopher of Konigsberg, the great German thinker, wrote a book called The Critique of Pure Reasoning, as well as The Critique of Practical Reasoning.

If we study Immanuel Kant, we will see how he deciphers us, not only in his prosyllogisms, episyllogisms, and syllogisms, but also in the manner how he analyzes the conceptual contents in the Critique of Pure Reasoning.

It is clear that through external sensory perceptions we inform the mind, it then elaborates its conceptual contents based precisely on the crude sensorial connections. Because of that, it is circumscribed only by the data provided by the senses. Therefore, what can the subjective⁠³³ reasoning know about intuitions, and about ideas a priori, and about that which escapes the conceptual contents, based only on external sensory perceptions? Nothing! Isn’t that so?

There is another type of reasoning that the Kalkian personality absolutely ignores. I want to emphatically refer to objective reasoning. Obviously, the data of the consciousness is its foundation; it is with this data that it functions.

In authentic esotericism the consciousness is called Zoostat.

Objective reasoning was developed before the Greco-Roman period emerged. The primeval Aryans⁠³⁴ of the first sub-race of the great Aryan root race (which flourished in Central Asia) had developed it. The people of the second sub-race (prior to the period of the solar rishis) possessed it. The Egyptians of the ancient dynasties of the Pharaohs, the Babylonians, the sages of Afghanistan, Turkestan, and Iraq also used it. This type of reasoning practically ended with Greek reasoning.

The Greeks were the ones who began to play with words and ended up establishing the subjective reasoning based on external sensory perceptions, thus drowning out the objective reasoning, eliminating it from the face of the Earth. Since then, humanity only possesses subjective reasoning, external sensory perceptions, the data provided through the five senses.

Conceptual contents are based on the sensorial connections, etc. Thus, subjective reasoning can know nothing about that which escapes the aforementioned factors. The sensualistic subjective reasoning can know nothing about what is real, the divine, about the mysteries of life and death, etc. It is ignorant of all that escapes its sphere of action, which are the five deficient physical senses.

Unquestionably, the powers of the heart exist. These powers are those qualities that are beyond the intellect and its purely reasoning process, which the sensualistic subjective reasoning knows nothing about.

In the land of the Vedas there is an old manuscript that states the following:

In these moments there comes into my memory the case of Joseph of Cupertino. They say that he elevated himself into the air seventy times. This magical event, which happened around 1650, was the reason why he was canonized. It is indubitable that he had his heart center developed. When a cardinal interrogated him, he asked, “Well, why is it that you clamor at the moment that you are going to rise while in prayer?”

He then answered, “The gunpowder, when ignited in the harquebus, explodes with a great noise. The same thing occurs to the heart when it is inflamed by divine love.”

So, in a practical manner, Joseph of Cupertino gave the clue of the Jinn state.⁠³⁵ The heart center is what we have to develop in order to be able to achieve the Jinn states.

Christina, the extraordinary saint, constantly levitated. Once she died (it was believed that she was dead), they were going to bury her, then suddenly, from within the coffin, she arose, floating all the way towards the bell tower of the church.

We could continue narrating innumerable cases... For instance: the case of Francis of Assisi. A good brother, who took care of Francis, brought him food but the monk was already in levitation, floating in the atmosphere. On other occasions, the good brother could not manage to give him the food because he could not reach him; Francis of Assisi was already too high. At times he would disappear into a nearby grove.

All these mystics had the heart center developed. Not having that center developed, one cannot acquire dexterity in the Jinn states.

Ordinarily, the one who has developed the intellect suffers much in order to achieve the Jinn states, because his intellect is developed but at the expense of the energies of his cardias. Thus, by sucking the energies of his cardias, he loses the powers of his cardias. In other words, he exchanges the powers of his cardias for his intellect.

It would be preferable to not be an intellectual and instead have the powers of the cardias, isn’t that true? Nevertheless, instructors must not worry. The heart center once again can be developed by cultivating superior emotions, listening to the advanced music of the great masters, and meditation. Thus, one develops the heart center once again by becoming more mystical, more profoundly devout. This is very pleasing.

Besides my dear brothers and sisters, we must get to know, to be able to comprehend, that the human being is divided into two consciousnesses: the true and the false.

When one comes to this world, one brings within the Essence all the data (which is deposited by nature) that one needs for the inner Self-realization of the Being. But, what happens? One is put into schools where one receives a false education and much advice and precepts that are futile. In the end, one creates a false consciousness. The true consciousness within, with the deposited data that one needs to follow the footsteps, to follow the path, to arrive at the liberation of the Being, remains at the bottom, sadly categorized with the name of subconsciousness. Have you ever seen anything more absurd?

We have to become sincere with ourselves, to recognize that our false consciousness is the one that they have formed for us; the one that was created with all their theories learned in elementary and secondary schools, in college, etc., and through so many other ways (such as with the examples of our elders and the prejudices of this society in which we live). Therefore, it is not the true consciousness.

We must eliminate everything that is false within us. We must completely eliminate, definitely eradicate, that false consciousness (that is based on what we have been told, on school precepts, on college lessons, etc.) so that only the true consciousness, the superlative consciousness of the Being, remains within us; that is what matters.

See for yourselves how these modern psychoanalysts, these famous psychiatrists, psychologists, parapsychologists, followers of hypnotists, exert themselves more and more to drown out the true consciousness of the Being, to suppress it, to eliminate it. More and more, by all means, they want to invigorate that false consciousness that we possess.

Mesmer was a marvelous man. He had a premonition that there is a double consciousness in human beings, thus he resolved to study it. He realized that there is a false consciousness as well as a real legitimate consciousness stored in our depths and that we underestimate the real legitimate consciousness. Therefore, Mesmer began to carry out experiments of magnetism that were, without a doubt, contrary to hypnology.

Poor Mesmer, he was ridiculed and criticized a lot in his time and they still continue to ridicule and criticize him to this day. Presently many texts of hypnotism begin by talking against Mesmer. Hypnotists hate him precisely because he pronounced himself against that false consciousness; he discovered that there is a double consciousness: the false and the true consciousness. Mesmer came to unmask the false consciousness before the solemn verdict of public opinion and it is clear that they almost swallowed him. This is the crude reality of facts.

Well, in order not to deviate so much from the theme, what I want to state is that inner development is only achieved by endeavoring to throw the false consciousness into the trash and by paying attention to the true consciousness, the authentic consciousness.

What is understood by false consciousness? It is that consciousness that they have formed for us from the time that we were born. It is that consciousness that was created with examples, with the precepts of all of our relatives. It is that consciousness that they formed for us in schools, and with all the social prejudices that subsist and shall subsist.

Therefore, we have to throw away all that constitutes our false consciousness in order to cause our true consciousness to emerge to the surface so that we can work with it. This shows us that in order to work psychologically, that is, in order to put the true wisdom into play, one needs to become a child, to become an infant, a baby, stripped of all theories.

Therefore, the reason I have written this chapter is so that we center ourselves; so that we recognize the position in which we are in this world; so that we understand that we, the Gnostics, do not march on the path of all those “little schools,” sects and orders that are created by the Kalkian personalities. We Gnostics are different, that is all.

Contumacy

Contumacy⁠³⁶ is the insistence of pointing out an error. This is why I will never become tired of insisting that the cause of all errors is the ego, the myself. I do not care if the intellectual animals become upset because I speak against the ego; no matter what the cost might be, I will continue with contumacy.

Two great world wars have passed and the world is on the verge of a Third World War. The world is in crisis; there is misery, illness, and ignorance everywhere.

Nothing good was left for us by the two world wars. The First World War left us with terrible influenza that killed millions of people in the year 1918. The Second World War left us with a mental pest that is far worse than the pest of the First World War. We are referring to the abominable “Existentialist Philosophy” that has totally poisoned the new generations. The revolution of the dialectic proclaims itself against such philosophy.

All of us have created this social chaos in which we live, therefore together we must all work to dissolve it. Thus, by means of the teachings that I deliver in this book, we will make a better world.

Unfortunately, people only think about their egotistical “I” and say, “First, I, second, me, and third, myself!” We have already stated it and we will repeat it again: the ego sabotages the order that revolutionary psychology establishes.

If we truly and very sincerely want the revolution of the dialectic, we need the radical transformation of the individual.

Many are they who accept the necessity for a radical, total, and definitive interior change, but unfortunately, they demand stimuli and special incentives.

People like to hear that they are doing well; they like to be complimented with pats on their back; they like to be told stimulating words, etc.

Many are they who demand a beautiful verse that will serve them as an incentive. They demand some belief, some ideology, or any utopia in order to change.

There are those who demand the promise of a good job as an enticement to change. There are those who demand a good courtship or a magnificent marriage that will serve as an incentive to change.

Nobody wants to change just like that. However, they do demand a good incentive for action.

People enjoy stimuli. Wretched people, they do not want to comprehend that such stimuli are empty and superficial. Therefore, it is worthwhile and logical to state that stimuli are worthless.

Stimuli have never in life, nor ever in the history of the centuries, been able to provoke an effective, total, and definitive radical change within any individual.

Within every person there is an energetic center that cannot be destroyed with the death of the physical body; this energetic center perpetuates itself in our descendants for the misfortune of the world. This energetic center is the “I,” the myself, the oneself. We need with maximum, unpostponable urgency to produce a radical change within this energetic center named the “I.”

Pats on our backs, beautiful words, beautiful flattery, beautiful stimuli, noble inducements, etc., will never be able to produce any radical change in that energetic center named the “I,” which is within us.

If we sincerely and wholeheartedly want a radical change within that center named the “I,” then we have to recognize our lamentable state of misery and interior poverty and stop being so preoccupied with ourselves, so that we could work for humanity without seeking rewards. This means abnegation, the complete forgetting of oneself, and the complete abandonment of oneself.

It is impossible to obtain a radical change within ourselves if we only think about filling our pockets with more and more money.

The “I,” the myself, wants to grow, improve, evolve, interact with the great people of Earth, acquire influence, position, wealth, etc. Superficial changes in our person are worthless. They do not change anything and do not transform anyone or anything.

We need a profound change within each and every one of us. Such a change can only be carried out within the center that we carry inside, within the “I.” Like a potter’s cup, we need to break the egotistical center.

It is urgent to extirpate the “I” in order to induce a profound, radical, total, and definitive change within each one of us. The way we are and the way we like to be inside can only serve to make our lives bitter, as well as the lives of those around us.

The “I” wants to fill itself with honors, virtues, money, etc. The “I” wants pleasure, fame, etc. In its crazy eagerness to expand itself, it creates an egotistical society within, where only disputes, cruelties, insatiable covetousness, ambitions without limits and boundaries, wars, etc., exist.

To our misfortune, we are members of a society created by the “I.” Such a society is useless, harmful, and deleterious. It is only by radically extirpating the “I” that we can integrally change ourselves and hence change the world.

If we truly want the radical extirpation of the “I,” then it is urgent to have the memory still, in order for the mind to become serene. In this way we can observe ourselves calmly in order to know ourselves.

In the same manner as one who endures and contemplates a torrential rainfall, so must we contemplate ourselves.

No one in life can dissolve the “I” by seeking substitutes. For example, leaving liquor behind but replacing it with cigarettes; abandoning one woman in order to marry another; letting go of a defect to replace it with another; or leaving one school behind to attend another.

If we truly want a radical change within ourselves, then we should set aside all those things that appear positive to us, all those old habits, and all those mistaken customs.

The mind is the central headquarters of the “I.” Therefore, we need a change in our central headquarters in order for there to be a true revolution within each and every one of us.

It is only with absolute abnegation and comprehension of what we unfortunately are, and without stimuli or incentives of any type, that we will truly achieve the extirpation of the “I.”

The States of the Ego

The states of the ego are classified in the following manner:

Blue Time or Rest Therapeutics

Upon the mysterious threshold of the Temple of Delphi, there was a Greek maxim engraved in the stone that stated: γνῶθι σεαυτόν, Homo Nosce te Ipsum, “Human, 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, or 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 that 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 regulate drowsiness at 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.

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 that appears on the screen of the intellect.

It is necessary to become sentries of our own mind, and then during any given agitated activity to 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 phrases⁠³⁷ 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 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 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.

The Corpses of the Ego

In the atomic infernos, one has to disintegrate the corpses of the ego by dint of the sexual electric force. One must not wait for time to disintegrate them.

The Philosophical Stone is the precious diamond with which Solomon polished the precious stones.

Upon disintegrating the corpses of the ego, we must direct all of our efforts in not creating physical bodies again because they are vulnerable and exposed to aging and death.

Indubitably, physical bodies are created because of karma.⁠³⁸

People of this day and age are not profound; they rather like being superficial. They believe themselves capable of laughing at all civilizations. This is because they lack psychological work.

Presently, the human mind is degenerated due to the matter of concepts. Every concept that is emitted is the result of what others have said, of what others have studied.

Self-concept is based on the experience of one’s own form of thinking.

Gurdjieff is incipient in his teachings.

Krishnamurti has self-concepts because he has never read anything written by anyone.

When self-authority is not possessed within, imbalance and rupture with the harmony of the cosmos occurs.

How can one possess self-authority if one is not lord of oneself?

Self-action can only be possible when one has the Being within.

The Philosophical Stone, self-concept, self-action, and self-authority are only possible when one disintegrates the corpses of the ego within the psychological atomic infernos.

Psychogenesis

Apparently, our civilization appears to be so brilliant because of its conquest of outer space and the penetration of matter, but in reality, it is rotten due to the leprosy of the decadent ethics of homosexuality, lesbianism, and drug addiction.

The present civilization has entered into its phase of devolution in order to terminate itself (as had occurred with other civilizations). As a testimony to this, history shows us that when the signs of devolution surged forth from within the arrogant and imperial Rome, the greatness of this austere and moral nation suffered radical changes and sunk it into vices. This occurred after having been a conquering community of the old world.

What do I base this on? On clear and conclusive facts! A great culture such as that of England now only exports a psychological leprosy that is mentally contaminating the young generations of this day and age. The British group The Sex Pistols is capable of doing everything that is contrary to what is established, but negatively. This they do in order to appear as outstanding figures. They are the creators of punk rock and fabricators of songs that are plagued with bad words and themes that they employ for direct attack of not only institutions, but also against the public itself who listens to them with a sleeping consciousness. Filth is the flag of The Sex Pistols; they deliver a subjective message, rotten to the core, to this barren humanity. Thus, The Sex Pistols is an aggressive group that commits abuses against everything that is pointed out by the punk rock religion. Songs against love, filled with cynicism and aggression, but against repression, are created by four young people of the English working class who are against elitism.

It is ludicrous that these intellectual animals are able to create a religion when ignoring that the word religion comes from the Greek religare, which means “union with divinity.” But, what type of divinity do these degenerated people have that young people adore in their hypnotic trance, as if it was something great?

The musical current that is shown by The Sex Pistols creates the most infernal atmosphere in present existence. This is confirmed by the hundreds of young people who were at the concert at the One Hundred Club in London; they sunk themselves into the most profound spiritual and psychological ignorance.

The punk wave advances in spite of opposition, and their subjective fashion already appears in innumerable international magazines. Clothes cut into strips, discarded pieces of any existent materials that they employ as adornment. Short hair dyed with many colors, shirts and T-shirts with statements against everything. This is a clear demonstration of the symptoms of the psychological leprosy that this humanity has and that makes it so rotten.

In many of their “encounters,” physical aggressiveness (anger) is a habit. With enormous ease, insults are uttered; bottles are even flung from the very stage of The Sex Pistols. Often, all of this leads to brawls, jail, and even hospitals.

As an outcome of all of this insulting verbiage and flinging of objects, hundreds of young people appear at their concerts, yelling that they love The Sex Pistols because they are “the maximum” (as had occurred at The Paradise Club on Brewer Street).

Curiously, this band is led by Johnny Rotten (the leader who had never sung before this), Sid Vicious, Paul Cook, and Steve Jones. They do not respect anyone in England and it would be very difficult for them to come into our country.

I consider that life could not be explained without periodic evolution and devolution (such as that of the punk wave). This can also be noticed in plants, animals, human beings, in stars, and in constellations.

Likewise, historical cycles have their evolution and they also have their devolution, which fatally presents itself. Devolution wears down rocks, pulverizes suns, transforms someone who was once a boy into an old man, transforms the tree into coal, and sinks continents into the bottom of the oceans, or causes them to emerge.

Our postulates presented in this book seek to establish the foundations of a new civilization that will not have leprosy and that will be based on psychogenesis. In other words, it will first be based on the creation of the human (the true human being), and it will then move towards the creation of the superhuman through mental and sexual super-dynamics (which we have been emphasizing in this book).

Whosoever wishes to do so can enter into our Gnostic institutions (that disseminate my teachings), as long as they have aspirations to improve and to carry out the psychogenesis within themselves, here and now.

People who have not carried out the psychogenesis within themselves can only use an infinitely small part of their capacities and potential. This is why I invite our readers to practice the psychological teachings that I deliver in these chapters so that they can learn how to obtain the maximum yield from their psyche.

Within every human being there are infinite possibilities for a limitless knowledge. All of us possess (in an embryonic stage) great psychological faculties that will emerge in that very moment when we initiate the work, that is, when we accomplish the psychogenesis within ourselves, without delay, here, in this very instant. The human being must prepare himself to know everything that concerns him within his existence. This fact is as natural as free will.

Why are we here? Where did we come from? Where are we going? All of this must be known here. Thus, we will prevail, free of dogmas and theories.

In other words, we will be able to improve psychically; we will be able to accomplish the psychogenesis in ourselves by means of the psychological disciplines that I have been indicating. Thus, we will place ourselves in contact with the different dimensions of nature.

Consequently, as we work on our psychogenesis, our own individual improvement will be perceived. This is how we will have access to the profound esoteric teachings that throughout the course of countless centuries have been there at the disposal of every human being who sincerely yearns to find an answer to a number of questions and who has an internal emptiness, teachings that, without us knowing it, answer the immortal suggestion of the great master: “Seek and thou shalt find…”

In synthesis, we will say that psychogenesis is based on the phrase inscribed on the Temple of Delphi:

The Transformation of Impressions

We are going to talk about the transformation of life. This transformation is only possible if one has the resolution to profoundly do it unto oneself.

Transformation signifies that one thing changes into something else. It is logical that everything is susceptible to change.

There are well-known transformations in matter; this no one can deny. For example, sugar is transformed into alcohol which is then converted into vinegar through the action of fermentation. This is the transformation of a molecular substance. One knows about the chemical life of elements, for example, when radium is slowly transformed into lead.

The alchemists of the Middle Ages spoke about the transmutation of lead into gold; nevertheless they were not always concerned with only the mere metallic physical matter. More specifically, what they wanted to indicate with such a statement was how the transmutation of the lead of the personality can be transformed into the gold of the spirit. Therefore, it is convenient for us to reflect upon all of these things.

In the Gospels, the idea of the earthly man (who is comparable to a seed that is capable of development) has the same meaning as the idea of the renaissance of the human being, or the man who has to be born again. Obviously, if the seed does not die, the plant cannot be born. Death and birth coexist in every transformation.

In Gnosis, we consider the human being to be like a factory with three floors that normally absorbs three types of nourishment. Common nourishment, which is a matter related to the stomach, is the first type, which corresponds to the inferior floor of the factory. Naturally, air is related with the second floor and this second type of nourishment corresponds to the lungs. Indubitably, impressions are associated with the third floor or the third type of nourishment and this corresponds to the brain.

Unquestionably, the food that we eat suffers successive transformations. The process of life, in and of itself, is transformation. Each creature in the universe subsists by means of the transformation of one substance into another. For example, a plant transforms water, air, and the salts of the earth into new vital vegetable substances such as nuts, fruits, potatoes, lemons, etc., elements that are useful to us. Therefore, everything is about transformation.

The fermentations of nature vary because of the action of the solar light. Unquestionably, the sensitive film of life (which normally extends over the face of the Earth) conducts every universal force towards the very interior of the planetary world. Therefore, each plant, each insect, each creature, and the intellectual animal himself (who is mistakenly called human) unconsciously absorb, assimilate, specific cosmic energies, which are then transformed and transmitted towards the interior layers of the planetary organism. Such transformed energies are intimately related with the whole economy of the planetary organism in which we live. Indubitably, every creature (according to its species) transforms specific energies that are then transmitted into the interior of the Earth for the economy of the world. Therefore, each creature that is in existence fulfills the same function.

When we eat a food necessary for our existence, then it is indeed transformed from one phase into another, into all of those elements that are so indispensable for our existence. Which center carries out those processes of the transformation of substances within us? Obviously, it is the instinctual center. The wisdom of this center is very astonishing.

Digestion in itself is transformation. In other words, the food within our stomach, in the inferior part of this three story factory of our human organism, suffers a transformation. If something were to enter without going through the stomach, then the organism would not be able to assimilate its vitamin principles or its proteins. Thus, this would simply be indigestion.

As we reflect upon this subject, we comprehend the necessity of undergoing a transformation.

It is evident that physical food is transformed. However, there is something that invites us to reflect: is there an educated center for the transformation of impressions within us?

No! Indeed, for the purpose of nature itself, it is not necessary whatsoever for the intellectual animal (mistakenly called human) to transform impressions. But a human being can transform his impressions by himself. Naturally, he has to comprehend the reason for that necessity. We state that this is performed when one possesses an in-depth knowledge.

To transform our impressions would be magnificent. However, the majority of people, as they are seen in the field of practical life, believe that this physical world will give them what they yearn for and seek. Indeed, this is a tremendous error, because life in itself enters within us, into our organism, in the form of mere impressions. Therefore, the first thing that we must comprehend is the significance of the esoteric work that is intimately related with the world of impressions.

Do we really need to transform our impressions? Truthfully, we do! This is true because one cannot really transform ones own life unless one transforms the impressions that reach the mind.

The people who read these lines must reflect on what is being stated here. We are talking about something very revolutionary, since the whole world believes that what is physical is what is real. However, if we go a little deeper, we see that what we really perceive at each instant, at each moment, are mere impressions.

If we see a person who pleases or displeases us, the first thing that we obtain from that person’s character are his pleasant or unpleasant impressions, isn’t that true? This we cannot deny. Therefore, life is a succession of impressions, and not a physical thing of an exclusively materialistic type, as is believed by the learned ignoramuses. Thus, the reality of life is its impressions!

Indeed, the ideas that we are enunciating here are not easy to grasp, to apprehend. Possibly there are readers who are certain that life exists just as it is and not according to their impressions. Obviously, they are so influenced by this physical world, that this is how they think.

For example: the person that we see there, seated on a chair with this or that colored suit or the person who greets us, or who smiles at us, etc., are for us, truly real. However, if we meditate profoundly on all of them, then we will arrive at the conclusion that what is real for us are the impressions. Indeed, it is because these impressions arrive at the mind through the windows of our senses.

If we did not have senses, for instance, eyes to see, ears to hear, a mouth to taste the foods (which our organism assimilates), would then that which is called the physical world exist for us? Of course not, absolutely not.

Therefore, life reaches us in the form of impressions. Precisely, it is in these impressions where the possibility of working upon ourselves exists. Before all else, what must we do? We have to comprehend the work that we must perform. How could we achieve a psychological transformation on ourselves? We do it by performing a psychological work upon the impressions that we are receiving at each instant, at each moment.

This first work receives the name of First Conscious Shock. This is related with those impressions that are everything we know of as the exterior world. What size then do true things, real people, have?

We need to transform ourselves internally each day. When we want to transform our psychological aspect, we need to work upon the impressions that enter into us.

Why do we call the work of the transformation of impressions the First Conscious Shock? It is because the “shock” is something that we cannot observe in a merely mechanical manner. This could never be done in a mechanical manner; one needs a self-conscious effort. It is clear that when one begins to comprehend this work, one begins to cease being the mechanical human being who only serves nature’s purposes.

Now think about the meaning of everything that you are being taught here. If then, by means of your own efforts, you begin with the observation of yourself, you will then see that on the practical side of this esoteric work, everything is intimately related with the transformation of impressions and what is naturally the outcome of them.

The work, for instance, on negative emotions, on angry states, on identification, on self-consideration, on the successive “I’s,” on lying, on self-justification, on excuses, on the unconscious states in which we are in, is all related with the transformation of impressions and what results from it all. Regarding the significance of transformation, it is advantageous to compare the work upon oneself, in a certain manner, to a dissection. Do not forget that it is necessary to form an element of change at the place of entry of the impressions.

By means of the comprehension of this work, you can accept life as work. You will then really enter into a constant state of self-remembrance. Then, the tremendous reality of the transformation of impressions will naturally reach you. Normally, or better said supra-normally, the transformed impressions themselves would lead you to a better life, depending naturally on how concerned you are with this work. Thus, the impressions would no longer act upon you as they did at the beginning of your own transformation.

But as long as you continue thinking in the same way, that is, receiving life in the same manner, it is clear that there will be no change in you.

To transform the impressions of life is to transform oneself. This totally new manner of thinking helps us to carry out such a transformation. This entire dissertation is exclusively based on the radical manner of transforming oneself. Thus, if one does not transform oneself, nothing is achieved.

You will comprehend, indeed, that life demands from us a continuous reaction towards it. Thus, all of these reactions form our personal life. Therefore, to change one’s life is to really change one’s reactions towards it. Exterior life reaches us as mere impressions that incessantly force us to react, we would say, in a stereotypical way. If the reactions that form our personal life are all of a negative type, then our life will be negative as well.

Life consists of a successive series of negative reactions that happen as incessant responses towards the impressions that reach the mind. Therefore, our task consists of transforming the impressions of life in such a manner that they do not provoke this type of negative response. However in order to achieve this, it is necessary to observe oneself from instant to instant, from moment to moment. Therefore, it is urgent to study one’s own impressions.

We must not allow the impressions to reach us subjectively and mechanically. If we start having such control, we will begin a new life; we will begin to live more consciously. An individual cannot give himself the luxury of allowing the impressions to reach him mechanically. Thus, when one acts in this way, one transforms the impressions and then begins to live consciously.

The First Conscious Shock consists in transforming the impressions that reach us. If one manages to transform the impressions that reach one’s mind at the moment of entry, then one obtains marvelous results that benefit one’s existence.

One can always work on the outcome of impressions. Thus, indeed these impressions will conclude without mechanical effect, for this mechanicity is usually disastrous in the interior of our psyche.

This Gnostic esoteric work must be brought to the point where the impressions enter. Otherwise, they are distributed to wrong places by the personality in order to evoke old reactions.

I am going to simplify this; as an example, let us use the following: If we throw a stone into a crystalline lake, impressions will then be produced in the lake and the response of those impressions produced by the stone manifest themselves in the form of waves that go from the center to the periphery.

Now, imagine the mind as a lake. Suddenly, an image of a person appears. That image, like the stone in our example above, reaches the mind. Then, the mind reacts in the form of impressions. The impressions are the outcome of the image that reaches the mind and the reactions are the responses to such impressions.

If a ball is thrown against a wall, the wall receives the impressions. Afterwards a reaction will follow, which consists of returning the ball to the one who threw it. Perhaps the ball will not be returned directly to the person, but the ball will bounce back, and that is precisely the reaction.

The world is formed by impressions; for example: the image of a table reaches our mind through the senses. We cannot say that the table has arrived or that the table has entered our cerebrum, that is absurd. However, the image of the table is indeed inside of us. Thus, our mind reacts immediately saying: this is a wooden or metal table, etc.!

There are also impressions that are not so pleasant. For example: the words of an offender, isn’t that true? Could we transform the words of an offender? No! Because words are as they are, therefore what could we do? We must transform the impressions that those words produce within us. This is possible.

The Gnostic teachings show us how to crystallize the Second Force⁠³⁹ that is Christ within us, by means of a postulate which states: one has to receive with gladness the unpleasant manifestations of our fellow people. Found in this postulate is the way to transform the impressions that the words of an offender produce within us. Receive with gladness the unpleasant manifestations of our fellow people. This postulate will naturally lead us to the crystallization of the Second Force, Christ, within us. The practice of this postulate will cause the Christ to come and take shape within us.

If from this physical world we only know its impressions, then indeed the physical world is not as external as people believe. With just reason Immanuel Kant said, “The exterior is the interior.” If the interior is what matters, we should therefore transform the interior. The impressions are interior, therefore all objects and things, everything we perceive, exists in our interior in the form of impressions.

If we do not transform impressions, nothing will change within us. Lust, covetousness, pride, hatred, etc., are in the form of impressions within our psyche that vibrate incessantly.

The mechanical outcome of such impressions have been all of those inhuman elements that we carry within and that we have normally called “I’s” which, in their conjunction, constitutes the myself, the oneself.

Let us suppose, for example, that a man sees a provocative woman and that he does not transform those impressions; the result will be that the same impressions, of a lustful type, produce in him the desire of possessing her. Such a desire is the result of the impression received, and it crystallizes, it takes shape in our psyche, and becomes one more aggregate, in other words, an inhuman element, a new type of lustful “I” that comes to add itself to the sum of inhuman elements that in their totality constitute the ego.

Anger, covetousness, lust, envy, pride, laziness, and gluttony are within us. Why is anger within us? Because many impressions reached our interior and we never transformed them. The mechanical outcomes of such never-before-transformed-impressions of anger form the “I’s” which exist and vibrate in our psyche and which constantly make us feel angry.

Why covetousness? Indubitably, many things have awakened covetousness within us: money, jewels, all types of material things, etc. Those things, those objects, reached us in the form of impressions. We committed the error of not having transformed those impressions into different things, such as into an attraction for beauty, or into happiness, etc. Such non-transformed impressions naturally became “I’s” of covetousness which we now carry within our interior.

Why do we have lust? I have already stated that different forms of lust have reached us in the form of impressions. In other words, images of an erotic type emerged in the interior of our mind and the reaction was lust. Naturally, there was no hesitation in the outcome of that momentum. Afterwards, new morbid “I’s” were born in our psyche because we did not transform those lustful waves, that unhealthy eroticism.

That is why today we have to work on those impressions and their mechanical results, which we have within our interior. Thus, within ourselves we have impressions of anger, covetousness, gluttony, pride, laziness, and lust. Within we also have the mechanical results of such impressions: a bunch of quarrelsome and wailing “I’s” that we now need to comprehend and eliminate.

The master-work of our life consists in knowing how to transform the impressions and in also knowing how to eliminate the mechanical results of those impressions that were not transformed in the past.

Properly, the exterior world does not exist within us. What exist within us are impressions. Impressions are internal, and the reactions of such impressions are completely internal.

No one could say that he is seeing a tree in itself. He may be seeing the image of a tree but not the tree. As Immanuel Kant stated, the thing in itself is not seen by anyone. One sees the image of things; in other words, the impression of a tree, of something, surges forth within us, and those impressions are internal, they are of the mind.

If one does perform one’s own internal modifications, there is no hesitation in the outcome of that momentum. Such outcome is the birth of new “I’s” which enslave our Essence, our consciousness, intensifying even more the sleepy state in which we live.

When one truthfully comprehends that everything that exists within oneself is nothing but impressions which are related to the physical world, one also comprehends the necessity of transforming those impressions. Thus, the transformation of oneself is attained by performing such a transformation.

There is nothing that hurts more than slander or the words of an offender. If one is capable of transforming the impressions that those words produce within, those impressions have no value. In other words, they remain like a check drawn against insufficient funds. Certainly, the words of an insulter do not have any more value than that which the insulted person gives to them. Therefore, if the insulted person does not give any importance to them, I repeat, they remain like a check drawn against insufficient funds. By comprehending this, one transforms the impressions of those words. For instance, they are transformed into something different, into love, into compassion for the insulter. Naturally, this means transformation. Therefore, we need to be transforming impressions incessantly, not only the ones in the present, but also the ones of the past and of the future.

Within us there are many impressions. We committed the error of not having transformed those impressions in the past. Many mechanical results of the same impressions are within us; they are called “I’s.” Now we have to disintegrate, to annihilate them, in order for our consciousness to become free and awake.

It is indispensable to reflect on what I am stating here. Things, people, are nothing more than impressions within ourselves, within our minds. Therefore, if we transform those impressions, we transform our life radically.

For instance: when a person feels proud because of his social position, or his money, that pride, which exists within him, has as its basis ignorance. If, however, this person realizes that his social status is made up of mere mental matter (a series of impressions which have reached his mind) and he then analyzes the value of this mental matter, he comes to realize that such a position exists only in his mind in the form of impressions. Those impressions, which money and social status produce, are nothing but the external impressions of the mind. Thus, by simply comprehending that they are only impressions of the mind, a transformation of the same impressions occurs. Then, pride, by itself, declines, collapses, and humility is born within us in a natural way.

Continuing with this study of the processes of the transformation of impressions, I will proceed with something very important. For instance, the lustful image of a person reaches our mind or surges forth within our mind. It is obvious that such an image is an impression. We could transform that lustful impression by means of comprehension. It would be enough, in that instant, for us to think that that woman will one day die and that her body will become dust in the cemetery. If within our imagination we saw her body in the process of disintegration in the grave, this would be more than enough to transform that lustful impression into chastity. Because if it is not transformed, it will be added to the legion of our “I’s” of lust. Therefore, it is convenient to transform the impressions that emerge in our mind by means of comprehension.

It is highly logical that the exterior world is not as external as is normally believed. Everything that reaches us from the physical world is in our interior because these are nothing but internal impressions.

No one could put a tree, a chair, a palace or a rock into his mind. Everything reaches our mind in the form of impressions. This is it.

Thus, the impressions that come from this world (which we consider to be external) are not as external as we believe. Therefore, it is unpostponable that we transform impressions through comprehension.

If someone greets us, praises us, how could we transform the vanity which this or that flatterer provokes within us? Obviously, the praises, the flattery, are nothing but impressions which reach our mind and the mind then reacts in the form of vanity. However, if those impressions are transformed, vanity then becomes impossible.

How could the words of a flatterer be transformed? It is by means of comprehension, of course. When one really comprehends that one is nothing but an infinitesimal creature in a corner of the universe, one immediately transforms, by oneself, those impressions of praise, flattery, into something different. One converts such impressions into what they are: dust, cosmic dust, because one comprehends one’s own position.

We know that the galaxy in which we live in is made up of millions of worlds. Then, what is the Earth? It is just a particle of dust within infinity. And if we were to state that we are nothing but organic microorganisms on that particle, then what? If we were to comprehend this when were flattered, we would perform a transformation of those impressions related to the praise and flattery or adulation and as a result we would not react in the form of pride.

The more we reflect upon this, the more we will see time and again the necessity of a complete transformation of impressions.

Everything that we see as external is internal. If we do not work within the interior, then we tread upon the path of error because we are not modifying our habits. If we want to be different, we need to transform ourselves integrally. We must begin by transforming impressions. Thus, sexual transformation (transmutation) surges forth within us when we transform the animal and bestial impressions into elements of devotion.

Unquestionably, this matter of impressions deserves to be analyzed clearly and precisely. The personality that we have received or have acquired grants entrance to the impressions of life. However, this personality does not transform these impressions because the personality is something practically dead.

If the impressions would impact directly upon the Essence, then it is obvious that they would be correctly transformed, because the Essence would immediately deposit them exactly in the corresponding centers of the human machine.

Personality is that term that is applied to everything that we acquire. It is clear that the personality translates impressions from all sides of life in a limited and practically stereotypical manner, according to its quality and associations.

Related to this matter, in the Gnostic esoteric work, the personality is sometimes compared to a terrible secretary who is at the front desk of an office, preoccupied with all the ideas, concepts, preconceptions, opinions and prejudices. It has many dictionaries, encyclopedias of all types, reference books, etc. Nevertheless, it is not in communication with the centers, in other words, with the mental, emotional, and the physical centers. It is not in communication with the intellectual, motor, emotional, instinctual, and sexual centers because of its unusual ideas. Consequently or as a corollary, it so happens that the personality almost always puts itself in communication with the wrong centers. This means that the impressions that arrive are sent to the wrong centers. In other words, the personality places the impressions on centers which do not correspond to them. Naturally, this produces erroneous results.

I will make the following example so that I will be better understood. Let us suppose that a woman attends to a gentleman with a lot of consideration and respect. It is clear that the impressions the gentleman is receiving in his mind are received by the personality which sends them to the wrong centers. Normally, the personality sends them to the sexual center. Therefore, this gentleman firmly believes that the lady is in love with him. Logically, it does not take long before he rushes to make amorous insinuations to her. Indubitably, if that lady has never had that type of feeling for the gentleman, she will justly feel surprised by this. This outcome would be due to a terrible transformation of impressions. Thus, here we can see just how bad a secretary the personality really is.

Unquestionably, the life of a human being depends upon this secretary, she who seeks the transformation of impressions within her reference books without ever comprehending what the event truly means. Consequently, she transmits impressions without ever taking any responsibility for what could happen. Nevertheless, the personality considers that it is accomplishing its duty. This is our internal situation.

Thus, in this allegory what is important to comprehend is how the human personality (which we acquire and which we are compelled to acquire) begins to take charge of our lives.

Unquestionably, it is useless to imagine that this happens only to certain and specific people. This happens to everyone, whoever they might be.

Through observation, one finds out that there are numerous characteristic reactions that are produced by the impressions that reach us. Unfortunately, these mechanical reactions govern us. It is clear that every person in life is governed by life itself; it does not matter if he calls himself liberal or conservative, revolutionary or Bolshevik, good or bad in any sense of the word.

It is obvious that in the presence of the impacts of the exterior world there are reactions. Our life is constituted by them. Therefore, based on this fact, we can emphatically state that humanity is completely mechanical.

In life, every human being has formed for himself an enormous quantity of reactions which become the practical experiences of his existence. It is clear that every action produces their reactions, which are actions of a certain type. Such reactions are called experiences.

Thus, the ability to relax the mind would be the most essential thing for us to learn in order to get to know our actions and reactions better. This “mental relaxation” (the ability to lie down in one’s bed or in a comfortable arm chair in order to patiently relax all the muscles and then to empty the mind of all thoughts, desires, emotions, and memories) is magnificent. When the mind is quiet, when the mind is in silence, we can know ourselves better. In such moments of peacefulness and mental silence, we come to really experience, in a direct manner, the crude reality of all our actions in our practical life.

When the mind is in absolute repose, we can see the multitude of elements and sub-elements, actions and reactions, desires, passions, etc., as something foreign to us. These elements and sub-elements await the precise moment in which they will be able to exercise their control over us, over our personality. That is the reason why the silence and stillness of the mind is worthwhile. Obviously, the relaxation of the mind is beneficial in the most complete sense of the word, because it leads us to individual self-knowledge.

Thus, all that is life, that is to say, external life (what we see and live), is for each person his reaction to the impressions that arrive from the physical world.

It is a great mistake to think that that which is called life is a fixed, solid thing which in itself is the same for every person. Since the existing impressions related to life in the human species are infinite, we can say, without a doubt, that there does not exist a single person who has the same impressions as that of another.

Indeed, life is our impressions of it. Thus, it is clear that we can transform those impressions if we resolve to do so. But as was stated, this is an idea that is very difficult to understand or to comprehend because the hypnosis of our senses is very powerful.

Although this might appear incredible, the fact is that all human beings are in a state of “collective hypnosis.” That hypnosis is produced by the residual state of the abominable Kundabuffer organ. When the Kundabuffer organ was eliminated, what remained were the different psychic aggregates or inhuman elements which in their conjunction constitute the myself, the oneself. These elements and sub-elements, in their turn, began to condition our consciousness and keep it in a state of hypnosis. Therefore, there is a collective type of hypnosis. The entire world is hypnotized!

The mind is bottled up within the world of the five senses. The mind does not manage to comprehend how it could become independent of them. The mind believes itself to be a god.

Our internal life (the true life of thoughts and feelings) continues to be confused by our mere reasoning and intellectual concepts. Nonetheless, at the same time, we know very well that the place that we really live in is within our world of thoughts and feelings. This is something that no one can deny.

Life is our impressions and they can be transformed. We need to learn how to transform our impressions. However, it is not possible to transform anything within us if we continue to be attached to the world of the five senses.

As I have stated in my Treatise of Revolutionary Psychology, experience teaches us that if our Gnostic esoteric work is negative, it is our own fault.

It is from our sensorial point of view that we say that this or that person of the external world (whom one sees and hears through the eyes and ears) has to be blamed. This person in turn will say that we are the ones to blame. However, the fault, indeed, is in the impressions that we might have about people. Many times we think that a person is perverse when in reality the person is just a humble lamb.

It is very opportune to learn how to transform all the impressions we may have of life.

We have to learn to receive with gladness the unpleasant manifestations of our fellowmen.

Mental Stomach

In the previous chapter, we learned that there are three known types of nourishment:

The outcome of respiration is the assimilation of oxygen which is so valuable for human life.

The digestion of comestibles brings the assimilation of the vital principles for our blood as the outcome.

The assimilation or digestion of impressions brings about as an outcome the absorption of energy that is finer than the other two.

The five senses correspond to impressions.

There are two types of impressions: pleasant and unpleasant.

The human being needs to know how to live, yet in order to do this one has to learn how to digest and transform impressions. This is vital for comprehension.

If, indeed, we want to know how to live, then we have to transform impressions. Hydrogen 48 is related with all the impressions that reach the mind. Unfortunately, human beings live mechanically. Human beings can transform the Hydrogen 48 into Hydrogen 24 in order to fortify the chakras. They can transform the Hydrogen 24 into Hydrogen 12 to fortify the mind and transform the Hydrogen 12 into Hydrogen 6 in order to fortify willpower.⁠⁴⁰

In this day and age, one needs to transform the mind, to move it onto a new mental level. Otherwise, impressions will always continue to arrive in the wrong centers. People believe that they are able to see things from different angles and that they are almighty. However, they do not realize that their human mind is limited by their preconceptions and prejudices.

In these modern times, we need to transform our mental apparatus; we must be different, distinct. It is urgent and necessary to build a superior intellectual apparatus that will be adequate in order to transform and digest impressions.

In the same manner that the digestive apparatus has a stomach in order to assimilate the food, in the same manner that the respiratory system has lungs to assimilate oxygen, so too must a mental stomach be created by the mechanical human being. Please do not misunderstand or misinterpret this statement. This is not a bodily, cellular stomach.

We have to transform impressions before digesting them. The creation of such a mental stomach is granted and facilitated by the Gnostic teachings, consequently making the intellectual animal something different.

The necessity of transformation cannot be born without having comprehended such a necessity. This comprehension emerges when one has the Gnostic knowledge.

When one thinks differently and positively about people, it is a sign that one is changing. We need to cease being what we are in order to become what we are not. One has to become missing to oneself. The outcome of all of this is the advent of someone who is not oneself.

On the path of the transformation of impressions, we have to be sincere with ourselves and we do not have to persuade ourselves. Justification appears in us in the beginning; however we need to study that such a justification might be the fruit of self-esteem.

We need to discover the causes and motives of our behavior while in the presence of impressions. When impressions are transformed, everything becomes new.

Only the masters of the esoteric fraternity can immediately transform their impressions, whereas human machines do not transform them.

Those situations which were brought about through past, present, and future impressions can only be modified by a conscious human being. Therefore, if people do not become capable of transforming their circumstances, they will continue being toys of circumstances and of others.

Life has an objective. A superior world is the objective of life. Thus, the Gnostic teachings instruct us in how to live in a superior world, how to live in a solar and immortal humanity; if one would not accept a superior world, transformation would then not have a purpose, this is obvious.

As it is now, our mind is good for nothing. One needs to organize it, remodel it, furnish it, etc., in other words, to place it on a superior intellectual level.

In order to be able to transform our impressions, we need to reconstruct the scene just as it happened, to find out what hurt us the most. If there is no digestion of impressions, then nourishment from them will not be attained. If there is no nourishment, the essential bodies of the Being will languish.

The “I” is governed and nourished with the Hydrogen 48. Each day, each hour, new “I’s” are continuously being born. For instance: mosquitoes bother us, the rain also, etc. Therefore, there is always an addition and subtraction of “I’s”.

Good impressions should also be transformed. If during the day one has had three impressions which have affected his psychological mood, then they must be studied and transformed at night by utilizing an orderly procedure. Each “I” is connected with others; they are associated. The “I’s” conjoin together in order to form the same scene.

We have to be analytical and judicious in order to transform impressions, so that new faculties will appear as an outcome. When people do not transform themselves, they continue to have a shameful and ludicrous psychological state. If there is no digestion of impressions, then one is devolving.Therefore, we have to digest the impressions the same day... Do not permit the sun to set on your anger!

We have to see things as they are. We have to create the convenient mental apparatus or the mental stomach in order to not become victims of anything.

The System for the Transformation of the Impressions of the Day