The Chinese word “Mo” means silent or serene; “Chao” means to reflect or to observe. Mo-Chao, therefore, can be translated as serene reflection or serene observation.
The difficult, laborious, arduous and painful thing is to achieve absolute mental silence in all the levels of the subconscious.
To reach stillness and silence in the mere superficial intellectual level or in a few subconscious departments, is not sufficient because the Essence continues bottled up within the submerged, infraconscious and unconscious dualism.
A blank mind is something too superficial, empty and intellectual. We need serene reflection if we truly want to achieve the absolute stillness and silence of the mind.
However, it is clear to comprehend that in pure Gnosticism, the terms serenity and reflection have much more profound meanings and hence should be comprehended within their special connotations.
The feeling of serene transcends that which is normally understood by calm or tranquility; it implies a superlative state which is beyond reasoning, desires, contradictions and words; it designates a situation which is beyond worldly noise.
Likewise, the meaning of reflection is beyond what is understood as contemplation of a problem or idea. Here it does not imply mental activity or contemplative thinking, but rather a kind of clear and reflexive objective Consciousness, always enlightened in its own experience.
Therefore, “serene,” in this context, is the serenity of non-thinking and “reflection”means intense and clear consciousness.
Serene reflection is clear consciousness in the tranquility of non-thinking. When perfect serenity reigns, one achieves true, profound enlightenment.
DISPERSED MIND AND INTEGRAL MIND
In mental dynamics, it is urgent to know how and why the mind functions. it is only by resolving how and why that we can make of the mind a useful instrument.
Intellectual liberty is only possible on the basis of understanding, comprehension and knowledge of the different functionalisms of the mind.
It is only by knowing the diverse mechanisms of the mind that we free ourselves from the mind in order to make of it a useful instrument.
It is undelayable to know ourselves if in reality we want to control our own mind in an integral manner.
Hippocrates, the great physician, was one of the classical masters of the mind.
The human mind is conditioned.
Will without chains is only possible by dissolving the ego. The mind should become an obedient mechanism to man. Maturity begins when we accept the reality that the human mind is conditioned.
It is possible to achieve the liberation of the mind if we discover the intelligence it possesses. We need an integral mind instead of a dispersed mind.
THE REVOLUTION OF MEDITATION
The technique of meditation permits us to arrive at the heights of illumination and the Revolution of the Dialectic.
We should distinguish between a mind that is still and a mind that is stilled by force.
When the mind is stilled by force, it is really not still. It is gagged by violence and in the deeper levels of understanding, there is an entire tempest.
When the mind is silenced violently, it is really not in silence and deep within, it clamors, shouts and despairs.
It is necessary to put an end to modifications of the thinking principle during meditation.
When the thinking principle remains under our control, illumination comes to us spontaneously.
Mental control permits us to destroy the shackles created by the mind. To achieve the stillness and silence of the mind, it is necessary to know how to live from instant to instant, to know how to take advantage of each moment, to not live the moment in doses.
Take everything from each moment, because each moment is a child of Gnosis, each moment is absolute, alive and significant. Momentaneity is a special characteristic of the Gnostics. We love the philosophy of momentaneity.
Master Ummom said to his disciples: “If you walk, walk; if you sit, sit, but do not vacillate.”
A first study in the technique of meditation is the antechamber of that divine peace that surpasses all knowledge.
The most elevated form of thinking is non-thinking. When one achieves the stillness and silence of the mind, the ‘I’ with all it passions, desires, appetites, fears, affections, etc. becomes absent.
It is only in the absence of the ‘I’, in the absence of the mind, that the Buddhata can awaken to unite with the Inner Self and take us to ecstasy.
It is false, as is pretended by the school of black magic of the Subub, that the monad or the great reality will penetrate in him who does not possess the superior existential bodies of the Being.
What enters in the tenebrous fanatics of the Subub are the tenebrous entities that are expressed in them with gestures, actions, bestial and absurd words. Those people are possessed by the tenebrous ones.
The stillness and silence of the mind has a single objective: liberate the Essence from the mind so that fused with the Monad or Inner self, it (the Essence) can experience that which we call the Truth.
During ecstasy and in the absence of the ‘I’, the Essence can live freely in the World of the Mist of Fire, experiencing the Truth.
When the mind is in a passive and receptive state, absolutely still and in silence, the Essence or Buddhata is liberated from the mind and ecstasy arrives.
The Essence is always bottled up in the battle of the opposites, but when the battling ends and the silence is absolute, the Essence remains free and the bottle broken into pieces.
When we practice meditation, our mind is assaulted by many memories, desires, passions, preoccupations, etc.
We should avoid the conflict between attention and abstraction. A conflict exists between distraction aid attention when we combat those assailants of the mind. The ‘I’ is the projector of said mental assailants. Where there is conflict, stillness and silence do not exist.
We should nullify the projector through self-observation and comprehension. Examine each image, each memory, each thought that comes to the mind. Remember that every thought has two poles: positive and negative.
Entering and leaving are two aspects of a same thing. The dining room and the bathroom, tall and short, pleasant and unpleasant, etc. are always two poles of the same thing.
Examine the two poles of each mental form that comes to the mind. Remember that only through the study of these polarities, one arrives at the synthesis.
Every mental form can be eliminated through the synthesis.
Example: The memory of a fiancee assaults us. Is she beautiful? Let us think that beauty is the opposite of ugliness and that if, in her youth she is beautiful, in her old age, she will be ugly. The synthesis: it is not worth it to think about her, she is an illusion, a flower that inevitably withers.
In India, this self-observation and study of our Psyche is properly called Pratyahara.
Bird-like thoughts should pass through the space of our own mind in a successive parade but without leaving any trace.
The infinite procession of thoughts projected by the ‘I’, in the end are exhausted and then the mind remains still and in silence.
A great self-realized Master said: “Only when the projector, in other words, the ‘I’, is completely absent, then befalls the silence which is not a product of the mind. This silence is inexhaustible, it is not of time, it is the immeasurable, only then arrives THAT which is. ”
This whole technique is summarized in two principles:
(1) Profound reflection
(2) Tremendous serenity.
This technique of meditation with its non-thinking, puts to work the most central part of the mind, the one that produces the ecstasy.
Remember that the central part of the mind is that which is called Buddhata, the Essence, the Conscience.
When the Buddhata awakens, we remain illuminated. We need to awaken the Buddhata, the Conscience.
The Gnostic student can practice meditation seated in the Western or Oriental style.
It is advisable to practice with eyes closed to avoid the distractions of the exterior world.
It is also convenient to relax the body carefully, avoiding any muscle remaining in tension.
The Buddhata, the Essence, is the psychic material, the inner Buddhist principle, the spiritual material or prime matter with which we will give shape to the soul.
The Buddhata is the best that we have within and awakens with profound inner meditation.
The Buddhata is really the only element that the poor intellectual animal possesses to arrive at the experience of that which we call the Truth.
The only thing that the intellectual animal can do, unable to incarnate the Being due to the fact that he still does not possess the superior existential bodies, is to practice meditation to auto-awaken the Buddhata and know the Truth.
MECHANICAL ASSOCIATION
Isan sent a mirror to master Koysen. Koysen showed it to his monks and said:
“Is this Isan’s mirror or my mirror? If you say that it belongs to Isan, how is it that it is in my hands? If you say that it is mine, have I not received it from Isan’s hands? Speak, speak, if not I will break it to pieces.”
The monks were unable to pass between those two opposites and the master broke the mirror into pieces.
Ecstasy is impossible as long as the Essence is bottled up in the opposites.
In the times of Babylon, the Bodhisattva of the Most Holy Ashiata Shiemash, a great Avatar came to the world.
The Bodhisattva was not fallen and like every Bodhisattva, he had his superior existential bodies of the Being normally developed.
When he reached a responsible age he arrived at the Vezinian mountain and entered a cavern.
The tradition narrates that he carried out three tremendous fasts of forty days, each accompanied by intentional and voluntary suffering.
He dedicated the first fast to praying and meditating.
The second fast was dedicated to reviewing his entire life and his past lives. The third fast was definitive; it was dedicated to putting an end to the mechanical association of the mind. He did not eat and only drank water and every half hour, he pulled out the hairs from his chest.
There are two types of mechanical association which are the foundation of the opposites:
a) Mechanical association by means of ideas, words, phrases, etc.
b) Mechanical association by images, forms, things, persons, etc.
An idea associates with another, a word with another, a phrase with another and the battle of the opposites follows.
One person associates with another, the memory of someone comes to his mind, an image associates with another, a form with another and the battle of the opposites continues.
The Bodhisattva of the Avatar Ashiata Shiemash suffered the unutterable, and fasting for forty days, mortifying himself horribly, sunk in profound inner meditation, he achieved the disassociation of the mental mechanics and his mind remained solemnly still and in imposing silence.
The result was ecstasy with the incarnation of his real Being.
Ashiata Shiemash carried out a great work in Asia founding monasteries and establishing rulers with awakened consciousness everywhere.
This Bodhisattva was able to incarnate his Real Being during meditation because he already possessed the superior existential bodies of the Being.
Those who do not have the superior existential bodies of the Being cannot succeed in getting the Divinity or the Being to operate or incarnate in them, but they are able to liberate the Essence so that it will fuse with the Being and participate of his ecstasy.
In the state of ecstasy, we can study the great mysteries of life and death. We have to study the ritual of life and death until the Officiant (the Inner-Self, the Being) arrives.
It is only in the absence of the “I” that one can experience the bliss of the Being. Only in the absence of the “I’ can ecstasy come.
When one achieves the dissolution of the mental mechanics, then comes that which Orientals call: the breaking of the bag, eruption of the void; then there is a shout of joy because the Essence (the Buddhata) has escaped from within the battle of the opposites and now participates in the communication of the Saints.
THE DOMINION OF THE MIND
It is clear that we are to become more and more independent from the mind each. time; the mind is certainly a cell, a prison where we are all prisoners. We need to evade that prison if we really want to know what liberty is, that liberty which does not belong to time, that liberty which is not of the mind.
Before all else, we should consider the mind as something that is not of the Being.
Unfortunately, quite identified with the mind, people say: “I am thinking,” and they feel themselves being the mind.
There are schools that dedicate themselves to the fortification of the mind. They give courses by correspondence, they teach how to develop mental power, etc., but all of that is absurd. It is not the fortification of the bars of the prison which we are in that is indicated; what we need is to destroy those bars in order to know true liberty, which as I have already said, is not of time.
As long as we are in the prison of the intellect, we will not be capable of experiencing true liberty.
The mind, in itself is a very painful prison; no one has been happy with the mind. To date, the first man who is happy with the mind has not been known. The mind makes all creatures unhappy. The happiest moments that we have all had in life have always been in the absence of the mind; they have been for an instant, yes, but which, we will not be able to forget in our lifetime; during such a second, we have known what happiness is, but the latter has only lasted for a second. The mind does know what happiness is, it is a prison!
We need to learn how to dominate the mind, not others’ minds, but one’s own mind, if we want to become independent of it.
It becomes indispensable to learn to see the mind as something that we should dominate, as something that, we can say, we need to tame. Let us remember the Divine Master Jesus entering Jerusalem on his donkey on Palm Sunday; that donkey is the mind which we need to subdue. We should ride the donkey, and not have the donkey ride us.
Unfortunately, people are victims of the mind since they do not know how to ride the donkey. The mind is a donkey that is too clumsy which we need to dominate if we truly want to ride it.
During meditation, we should converse with the mind. If a doubt crosses the mind, we should dissect the doubt. When a doubt has been properly studied, when it has been dissected, it does not leave any trace whatsoever in the memory, it disappears. But when a doubt persists, when we want to incessantly combat it, then a conflict is formed. Every doubt is an obstacle for meditation. But it is not by rejecting doubts that we are going to eliminate them, rather it is by dissecting them to see what they hide, that is real.
Any doubt which persists in the mind becomes an impediment for meditation. Therefore, we need to analyze, tear to pieces reduce the doubt to dust, not by fighting it, but by opening it up with the scalpel of self-criticism, by carrying out a rigorous, implacable dissection on it. It is only in this manner that we will come to discover what was important in the doubt, what was real and what was unreal in the doubt.
Therefore, doubts sometimes serve to clarify concepts. When one eliminates a doubt through rigorous analysis, when one dissects it, one discover a truth; from such truth something more profound comes, more knowledge, more wisdom.
Wisdom is elaborated on the basis of direct experience, on our own experimenting, on the basis of profound meditation. There are times, I repeat, that we need to converse with the mind, because many times, when we want the mind to be still, when we want the mind to be in silence, it persists in its stubbornness, in its useless chattering, in the struggle of the antitheses. Therefore it is necessary to interrogate the mind, to say to it: “Well mind, what is it that you want? Well, answer me!” If the meditation is profound, a representation can emerge within us; in that representation, in that figure, in that image, is the answer. We should then converse with the mind and mc it see the reality of things, until we make it realize that its answer is erroneous; make it realize that its preoccupations are useless and the reason why they are useless. And in the end, the mind remains still, in silence. But, if we notice that illumination does not emerge yet, that the chaotic state, the incoherent confusion with its struggle and incessant chattering still persists within us, then, we have to call the mind to order once again, interrogate it: “What is it that you want? What are you looking for? Why do you not leave me in peace?” One needs to speak clearly and converse with the mind as if it was a strange individual, for certainly it is a stranger, because it is not of the Being. We need to treat it like a strange subject, we need to recriminate it and scold it.
The students of advanced Zen are used to the practice of Judo, but their psychological Judo has not been comprehended by the tourists who arrive in Japan. To see, for example, the monks practicing Judo, struggling with one another, it would appear to be a mere physical exercise, but it is not. When they are practicing Judo, they are really hardly noticing the physical body; their struggle is really directed at dominating their own mind. The Judo in which they are engaged, is against each of their own minds. Therefore, the psychological Judo has as objective, to subdue the mind, to treat it scientifically, technically, with the object of subduing it.
Unfortunately, Westerners see the shell of Judo. Of course, as always, superficial and foolish, they took Judo as a personal defense and forgot the principles of Zen and Ch’an, and that has been truly lamentable. It is something similar to what happened with the Tarot. It is known that au of ancient wisdom is in the Tarot, that all cosmic Laws and of Nature are in the Tarot.
For example, an individual who speaks against Sexual Magic is talking against the 9th Arcane of the Tarot, and is therefore throwing a horrible Karma upon himself. An individual who speaks in favor of the Dogma of Evolution is breaking the 10th Arcane of the Tarot, and so on, successively.
The Tarot is the “measuring rod” of everyone. As I said it in my book titled “The Mystery of the Golden Blossom” in which I end up saying that authors are free to write what they please. But they are not to forget the measuring rod which the Tarot, the
Golden Book is, if they do not want to violate the Cosmic Laws and fall under the Law of Katancia which is superior karma.
After this short digression, I wish to say that the Tarot that is so sacred, so knowledgeable, has become a poker game among the different card games that there are to entertain people. People forgot its laws, its principles. The sacred pools of the ancient Temples, of the Mystery Temples, have today become pools for swimmers.
The art of bullfighting, the profound science, taurine science of the ancient Mysteries of Neptune in Atlantis, lost its principles, has today become the vulgar bull circus. So then, it is not strange that the Zen Ch‘an Judo, which precisely has as objective, to subdue one’s own mind in each of its movements and stops, has degenerated, has lost its principles in the Western world and has become nothing more than something profane which is only used today for personal defense.
Let us look at the psychological aspect of Judo. Right now I do not mean to say that I am going to teach you physical Judo, for I myself do not practice it; but I am teaching you a psychological Judo. One needs to dominate the mind, the mind has to obey, w need to recriminate it firmly in order for it to obey.
How is it possible that while we are in the practice of meditation, in instants in which we seek stillness and silence, that the mind imposes itself, does not want to be still? We need to know why it does not want to be still, we need to interrogate it, recriminate it, whip it, make it obey; it is a stubborn, clumsy donkey which we have to dominate.
Krishnamurti has not taught this, neither has Zen, or Ch’an taught it. This that I am teaching belongs to the Second Jewel of the Yellow Dragon, to the Second Jewel of Wisdom. Within the First Jewel we can include Zen, but Zen has not explained the Second Jewel, even when it has the introduction in its psychological Judo.
The Second Jewel implies the discipline, of the mind, dominating, whipping, scolding it. The mind is an unbearable donkey that we need to tame!
Therefore, we need to count on several factors during meditation if we wish to attain the stillness and silence of the mind. We need to study the disorder because it is only in this manner that we can establish order. We need to know what, in us, is attentive, and what, in us, is inattentive.
Always, when we enter meditation, our mind is divided into two parts, the part which pays attention, the attentive part and the inattentive part. It is not on the attentive part that we need to focus attention, but rather, it is precisely on what is inattentive in us. When we enter into meditation, our mind is always divided into two parts: the part that pays attention and the part that does not pay attention. It is not to the attentive part that we have to pay attention but precisely to what is inattentive in us. When we are able to comprehend in depth what is inattentive in us and study the procedures so that the inattentive becomes attentive, we will have achieved the stillness and silence of the mind.
But we have to be wise in meditation, judge ourselves, know what is inattentive in us. We need to make ourselves conscious of that which is inattentive that exists in us.
When I say that we should dominate the mind, the one who has to dominate the mind is the Essence, the Conscience. By awakening Consciousness we have more power over the mind and thereby, we become conscious of what is unconscious in us.
It is urgent and undelayable to dominate the mind, converse with it, recriminate it, beat it with the whip of willpower and make it obey. This belongs to the Second Jewel of the Yellow Dragon.
My Real Being, Samael Aun Weor was reincarnated in ancient China and I was called Chou Li; I was initiated into the Order of the Yellow Dragon; I have orders to deliver the Seven Jewels of the Yellow Dragon to whoever awakens Consciousness by living the Revolution of the Dialectic and by achieving Integral Revolution…
Before all else, we should not become identified with the mind if we truly wish to take the most advantage of the Second Jewel, because if we feel ourselves being the mind, if I say: “I am reasoning! I am thinking!”, then I am affirming an absurdity and I am not in agreement with the Doctrine of the Yellow Dragon, because the Being does not need to think, because the Being does not need to reason. The one who reasons is the mind. The Being is the Being and the reason of being of the Being is being itself He is what is, what has always been and what will always be. The Being is the life which throbs in each atom just as it throbs in each Sun. What thinks is not the Being, what reasons is not the Being. We do not have the entire Being incarnated, but we have incarnated a part of the Being which is the Essence or Buddhata, that part of Soul which exists in us, the spiritual, the psychic material. It is necessary for this living Essence to impose itself over the mind.
What analyzes in us are the I’s, because the I’s are but mere forms of the mind, mental forms that we have to disintegrate and reduce to cosmic dust.
Let us study something very special in these moments. There could also be the case of someone that dissolves the “I eliminates them. It could also be the case that that someone, besides having dissolved the “I fabricates a mental body, because the mental body itself, no matter how perfect it may be, also reasons, also thinks and the most elevated form of thinking is non-thinking. As long as one thinks, one is not in the most elevated form of thinking.
The Being does not need to think. He is what has always been and what will always be.
Therefore, in synthesis, we need to subdue the mind and interrogate it. We do not need to subdue other people’s minds because that is black magic. We do not need to dominate the mind of anyone because that is witchcraft of the worst type; what we need is to subdue our own mind and dominate it.
During meditation, I repeat, there are two parts, that which is attentive and that which is inattentive. We need to become conscious of what is inattentive in us. Upon becoming conscious, we can evince that the inattentive has many factors: doubt, there are many doubts, many are the doubts which exist in the himand mind. Where do those doubts come from? We see for example atheism, materialism, mysticism; if we tear them apart, we see that there are many forms of atheism, many forms of materialism. There are persons who say that they are materialistic atheists, and yet they fear spells, witchcraft. They respect Nature, but in their own way. When one talks to them about spiritual or religious matters, they declare themselves materialistic atheists; their atheism is nothing more than an incipient form.
There is another type of materialism and atheism, the incredulous, skeptical, Marxist-Leninist type. Behind it all, there is something that that materialistic atheist is seeking, he simply wants to disappear, to not exist, to annihilate himself integrally, he does not want to know anything about the divine Monad, he hates it. Obviously, upon proceeding in this manner, he will disintegrate as he wishes. That is his choice; he will cease to exist, he will descend to the infernal worlds, towards the center of gravity of the planet. That is his choice: to self-destruct. He will perish, but in the end, he does continue, the Essence will liberate itself, will return to new evolutions and will go through new involutions. He will return again and again in different cycles of manifestations to fall into the same skepticism and materialism. In the end, the result will appear. What result? On the day when all the doors definitely close, when the three thousand cycles come to an end, then that Essence will be absorbed in the Monad and the latter will in turn enter the Universal Spiritual Bosom of Life, but without mastery. What is it that that Essence really wants? What does it look for in its atheism? What is its aspirations? Its aspirations is to reject mastery. Behind it all that is what it wants, what it gets, it does not value it and it finally ends up as a divine spark but without mastery.
The forms of skepticism are varied. There are people that call themselves Catholic, apostolic and Romanic, however, in their expositions they are crudely materialistic and atheists; but they go to Mass every Sunday, go for Communion and confess their sins; this is another form of skepticism.
If we analyze all the forms that have been and are to be of skepticism and materialism, we discover that there is not a sole skepticism; there is not a sole materialism. The reality is that there are millions of forms of skepticism and of materialism; millions because simply they are mental, things of the mind. That is, skepticism and materialism are of the mind and not of the Being.
When someone has gone beyond the mind, he has made himself conscious of the Truth which is not of time. Obviously, it cannot be materialist nor atheist.
He, who has at sometime listened to the Verb, is beyond time, beyond the mind.
Atheism is of the mind, belongs to the mind that is like a fan. All the forms of materialism and atheism are so many and so varied that they resemble a great fan. What there is that is real is beyond the mind.
The atheist and materialist are ignorant; they have never listened to the Verb. They have never known the Divine Word, they have never entered the current of sound.
In the mind is where atheism and materialism are gestated. These are forms of the mind, illusory forms that do not have any reality. What is truly real does not belong to the mind, what is certainly real is beyond the mind.
To become independent of the mind is important so as to know what is real, not to know it intellectually but to and truly experience it.
On paying attention to what is inattentive, we can see different forms of skepticism, of incredulity, of doubt, etc., since seeing any doubt of any type, we have to tear to pieces, submit it to dissection to see what it truly wants. Once we have torn it to pieces totally, doubt disappears without leaving any mark in the mind, without leaving in the memory not even the most insignificant trace.
When we observe what is inattentive in us, we also see the struggle of the antitheses in the mind. It is at this point when we have to tear apart those antitheses to see what they have that is true. One should also dissect memories, emotions, desires and preoccupations which are ignored, which one does not know where they come from or why they come.
When we wisely see that there is a need to call the “attention” of the mind, there is a critical point where one has gotten tired of the mind that does not want to obey in any manner, then there is no choice but to recriminate it, speak to it forcefully, deal with it face to face, as with a strange and inopportune subject. One has to lash it with the whip of willpower, recriminate it with harsh words until one makes it obey. One has to converse many times with the mind so that it will understand. If it does riot understand, then one has to severely call it to order.
To not identify with the mind is indispensable. One has to whip the mind, subjugating it, dominating it, since it will be violent and we again whip it. In this manner we come out of the mind and arrive at Truth; that which is certainly not of time.
When we manage to reach that which is not of time, we can experience an element that radically transforms. There exists a certain transforming element that is not of time, that can only be experienced, I repeat, when we come out of the mind, that is when we feel this transforming element. One has to struggle intensely until one achieves the intimate self-realization of the Being.
We need to become independent of the mind over and over again and enter the current of sound, the world of music, in the world where the word of the Elohim resounds, where Truth certainly reigns.
While we are bottled up in the mind, what can we know of the truth? What others say. But, what do we know? The important thing is not what others say but what we experience for ourselves. Our problem is in how to get out of the mind. For this, we need science, wisdom to emancipate us and this is found in Gnosis.
When we think that the mind is quiet, when we believe that it is in silence, however, no divine experience comes to us, it is because the mind is not. quiet nor silent. Deep down, it continues struggling. Deep down, it is conversing. Then, through meditation, we have to confront it, converse with it, recriminate it and ask it what it is that it wants. Tell it: Mind, why aren’t you quiet? Why don you leave me alone? The mind will give some answer and we will answer it with another explanation trying to convince it and if it does not want to be convinced, there will be no other remedy but to subjugate it through recrimination and the whip of willpower.
The dominion of the mind goes beyond the struggle of the opposites. In this manner, for example, a thought of hatred, an evil memory assaults us, well then one has to try to comprehend it, try to see its antithesis which is love. If there is love, why is there hatred? With what objective?
There surges forth, for example, the memory of a lustful act. Then one has to pass through the mind the sacred chalice and the sacred lance, one has to say: Why do I have to profane the sacred with my morbid thoughts?
If the memory of a tall person surges forth, one should see him short and this would be correct since in the the key is synthesis.
Knowing how to always find the synthesis is beneficial because from the thesis one has to pass on to the antithesis but the truth is not found in the antithesis nor in the thesis. In the thesis and in the antithesis there is discussion and that is what is really wanted: affirmation, negation, discussion and solution. Affirmation of a bad thought, negation of the same through comprehension of the opposite, discussion: one has to discuss what is real from one and the other until one arrives at wisdom and leaves the mind quiet and in silence. This is how one should practice.
All of this is part of conscious practices, of the observation of what is inattentive. But if we simply say: it is the memory of a tall person and we put a short person in front of it, period, it is not correct. What is correct would be saying tall and short (so ?), they are nothing but two aspects of the same thing, what matters is not what is tall or short but what there is of truth behind all of this. Tall and short are two illusory phenomena of the mind. In this way one arrives at the synthesis and at the solution.
The inattentive is what is formed by the subconscious, by the incoherent, by the amount of memories that surge forth in the mind, by the memories of the past that assault one now and again, by the debris of the memory, etc.
The elements which constitute the subconscious should neither be accepted nor rejected, but simply, one has to make oneself conscious of what there is inattentive and ii this manner what is inattentive becomes attentive in a natural and spontaneous manner. What is inattentive becomes attentive.
One has to make of daily life a continuous meditation. Meditation is not only that action of quieting the mind when we are at home or in the sanctuary; but it can also encompass the thread of daily living so that life immediately becomes a constant meditation.
The mind in itself is the Ego. But it is urgent to destroy the ego in order for the mental substance to remain with which the mental body can be fabricated. The mental body can be fabricated but one will still have the mind. What is important is to liberate oneself from the mind, become free of it. Being free of it to learn to function in the world of pure spirit without mind. To learn to live in that current of sound that is beyond the mind and is not time.
Ignorance is what there is in the mind. The real wisdom is not in the mind. It is beyond the mind. The mind is ignorant and because of this falls, and falls into so many grave errors.
How foolish are those who do mentalist propaganda, those who promise mental powers, those who teach others how to dominate other persons’ minds, etc. The mind has not made anyone happy. True happiness is very much beyond the mind. One cannot come to know happiness until one has become independent of the mind.
Dreams belong to the unconscious. When one awakens consciousness, he leaves behind dreams. Dreams are nothing but projections of the mind. I remember a certain case that I lived in the superior worlds. It was only an instant of carelessness. I saw how a dream came out of my mind. I was about to start dreaming and I reacted in the dream that had escaped me for one second; but since I became aware of the process, I quickly walked away from that petrified form that escaped from my own mind. Suppose I had been asleep? I would have stayed there, beautifully entangled in that mental form. When one awakens, one immediately knows that in a moment of inattention, a dream can escape and one remains entangled all night until daylight.
What is important in us is to awaken consciousness to stop dreaming, to stop thinking. This thinking, which is cosmic matter, is the mind. Even the Astral itself is nothing but the crystallization of mental matter and the physical world is also condensed mind. In this manner, the mind is matter and is very gross, whether it be in a physical state or in a state called astral-manasic, as the Hindus say. In any case, the mind is gross and material, both in the astral as well as in the physical.
Mind is physical or metaphysical matter, but it is matter. Therefore, it cannot make us happy. To know authentic happiness, true Wisdom, we should get out of the mind and live in the world of the Being; that is what is important.
We do not deny the creating power of the mind. it is clear that all that exists is condensed mind. But what do we gain with this? Has the mind perhaps given us happiness? We can do marvels with the mind, create for ourselves many things in life.
The great inventions are condensed mind but these types of creations have not made us happy.
What we need is to become independent, to come out of that dungeon of matter because the mind is matter. We have to come out of matter, live in the role of spirits, as beings, as happy creatures beyond matter. Matter does not make anyone happy, matter is always gross although it assumes beautiful forms. It is always painful, if what we seek is happiness.
If we are looking for authentic happiness we will not find it in matter but in the spirit. We need to free ourselves of the mind. True happiness comes to us when we come out of the dungeon of the mind. We do not deny that the mind can be the creator of many things, of inventions, of marvels and of prodigious things, but does that give us happiness? Which of us is happy? If one of you is happy, well, let him raise his hand, I would like to meet him.
If the mind has not given us happiness, we have to come out of the mind, find happiness somewhere else and obviously we will find it in the world of the spirit. But, what we need to know is how to evade the mind, how to free ourselves of the mind, that is the objective of our exercises and studies that I have delivered in the Gnostic books and in this Treatise of the Revolution of the Dialectic.
In us, exists, for example, 3% of consciousness and 97% of subconscious, that is true. So what we have of consciousness should direct itself to what we have of unconscious or subconscious to recriminate it and make it see that it has to become conscious. But there is a need for the conscious part to recriminate the subconscious part, so that the subconscious becomes conscious. This matter of the conscious part directing itself to the subconscious part is a very important exercise that can be practiced at dawn, so that in this manner, the unconscious parts become conscious, little by little.
PROBATIONISM
Probationism is the science that studies the mental essences which imprison the soul. Probationism is the science of esoteric tests.
Probationism is that internal wisdom which permits us to study the prisons of the mind.
Probationism is the pure science which permits us to know in depth the errors of individual minds.
The human mind should liberate itself from fear and cravings. The human mind should liberate itself from the desires of accumulation, from attachments, hatreds, egotism, violence, etc.
The human mind should liberate itself from the reasoning processes that divide the mind in the battle of the antithesis.
A mind divided by the depressing process of options cannot serve as an instrument to the Inner-Sell
We have to learn to exchange the reasoning process for the beauty of comprehension.
The process of conceptual election divides the mind and gives birth to erred action and to useless effort.
Desire and cravings are obstacles for the mind. Those obstacles lead man to all types of errors, the result of which is Karma
Fear exercises over the mind the desire for security. The desire for security enslaves the will, converting it into a prisoner of definitive self-barriers, within which all human miseries hide.
Fear brings all types of inferiority complexes. Fear of death cause men to arm themselves, and assassinate one another. The man who carries a revolver at his waist is a coward, a fearful man. The brave man does not carry weapons because he does not fear anyone.
The fear of life, the fear of death, the fear of hunger, the fear of misery, the fear of cold and nakedness, engender all types of inferiority complexes. Fear leads men to violence, hatred, exploitation, etc.
The mind of men live from one prison to another, and each prison is a school, a religion, an erred concept, a prejudice, a desire, an opinion, etc.
The human mind should learn to flow seriously, in an integral manner, without the painful process of reasoning which divides it with the battle of the antithesis.
The mind should become like a child in order for it to be able to serve as an instrument to the Inner-Sell
We should always live in the present because life is only an eternal instant.
We should liberate ourselves from all types of preconceptions and desires. We should move only under the impulses of the Inner-Self. Covetousness, anger, lust, have their den in the mind. Covetousness, anger, lust, lead souls to the Avitchi.
Man is not the mind. The mind is merely one of the four bodies of sin. When man becomes identified with the mind he goes into the abyss.
The mind is merely a donkey upon which we should ride in order to enter the celestial Jerusalem on Palm Sunday.
When the mind besieges us with useless representations, let us talk to it in this manner:
“Mind, remove these representations, I do not accept them from you, you are my slave and I am your lord!”
When the mind besieges us with representations of hatred, fear, anger, cravings, covetousness, lust, etc., let us talk to it in this manner: “Mind, remove these things from me, I do not accept them from you, I am your master, I am your lord and you should obey me because you are my slave until the end of time!”
Now, we need men of thelema, men of will who do not let themselves be enslaved by the mind.
Samael Aun Weor – The Revolution Of The Dialectic – Chapter III
