The only important thing in life is radical, total and definitive change; the rest, frankly, has no importance at all.
Meditation is fundamental when we sincerely want such change.
In no way do we wish insignificant, superficial, vain meditation.
We need to become serious and leave aside so many trifles that abound there, in the cheap pseudo-occultism and pseudo-esotericism.
We must be able to be serious, we must be able to change if we really and truly do not want to fail in the esoterical work.
He who cannot meditate, he who is superficial, the ignorant, will never be able to dissolve the Ego; he will always be impotent driftwood in the tumultuous sea of life.
A defect that has been discovered in the field of practical life must be deeply comprehended by means of the technique of meditation.
The didactic material for meditation is found precisely in the different events or circumstances of practical life; this is incontrovertible.
People always protest about unpleasant events, they can never see the usefulness of such events.
Instead of protesting against unpleasant events, we should extract from them through meditation the useful elements for our soul’s growth.
In-depth meditation about this or that pleasant or unpleasant circumstance, allows us to feel in ourselves the flavor, the result.
It is necessary to make a full distinction between that which is work-flavor and life-flavour.
In any case, for us to feel work-flavour within ourselves, it is required the total inversion of the attitude that is normally taken on the circumstances of existence.
Nobody could enjoy work-flavour as long as he made the mistake of identifying with the diverse events.
Certainly, identification prevents us from proper psychological appraisal of events.
When one identifies with an event, one can in no way extract from it the useful elements for auto-discovery and inner growth of the consciousness.
The esotericist laborer who returns to identification after losing his guard, feels life-flavour again instead of work-flavour.
This indicates that the psychological attitude, which had been inverted before, has come back to its state of identification.
Any unpleasant circumstance must be reconstructed by means of conscious imagination through the technique of meditation.
Reconstruction of any scene allows us to verify for ourselves and in a direct way, the intervention of various “I”s that participate in it.
Examples: a scene of love-related jealousy; “I”s of anger, of jealousy and even of hatred intervene in it.
Comprehending each of these “I”s, each of these factors, involves in fact profound reflection, concentration, meditation.
The market tendency to blame others is an obstacle that prevents us from comprehending our own mistakes.
Regrettably, destroying within ourselves the tendency to blame others is a very difficult task.
In the name of truth, we have to say that only we are to blame for the diverse unpleasant circumstances of life.
The different pleasant or unpleasant events exist with us or without us, and continuously are mechanically repeated.
Taking this principle as a basis, no problem can have a final solution.
Problems are of life, and if there were a final solution, life would not be life but death.
So, there can be a modification of circumstances and problems, but they will never stop to be repeated and they will never have a final solution.
Life is a wheel that turns mechanically with all the pleasant and unpleasant circumstances; it is always recurrent.
We cannot halt the wheel, good and bad circumstances are always processed mechanically; we can only change our attitude to life’s events.
As we learn to extract the material for meditation from the very circumstances of life, we will start auto-discovering ourselves.
In any pleasant or unpleasant circumstance of life, diverse “I”s exist that must be wholly comprehended with the technique of meditation.
This means that any group of “I”s intervening in any of the dramas, comedies or tragedies of practical life, after having been wholly comprehended, will have to be eliminated by means of the power of the Divine Mother Kundalini.
As we make use of the sense of psychological observation, the later will also start to develop wonderfully. Then we will be able to perceive the “I”s during the work of meditation.
It is interesting to inwardly perceive the “I”s, not only before them having been worked upon, but also during all the work.
When these “I”s are decapitated and disintegrated, we feel great relief, great happiness.
