gnosis magazine 1
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The Gnostic Anthropology Magazine ~ Issue 1GNOSISUniversal Philosophy
Gnostic Instituteof AnthropologyART SCIENCE PHILOSOPHY MYSTICISM
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Mission
The Gnostic Institute of Anthropology seeks to advance public understanding and
realisation of human potential for spiritual and practical living by means of the study
of the teachings of Samael Aun Weor, to be accomplished by:
Promoting and assisting in the dissemination of said teachings to members of the
general public throughout the world.
Establishing, organising and holding classes, lectures, courses, schools, seminars
and study groups for the exploration of such teachings.
Publishing and associating in the publication of papers, periodicals, pamphlets,
books, tape recordings and recordings of all other kinds promulgating said
teachings.
Providing facilities for the study of comparative religion, philosophy, esoteric
science and art to the general public throughout the world.
What is Gnosis
Gnosis is Greek for knowledge. Gnosis refers to experiential knowledge, rather
than intellectual or conceptual knowledge.
The venerable science of Gnosis is the universal and essential knowing that
arises from the experience of objective reality, universally experienced by all those
who fully awaken and develop their consciousness. The science or path to arrive
at knowing that reality for oneself, in ones own experience, is also called Gnosis,
because it leads to the acquisition of ones own Gnosis of fundamental truth.
Gnosis is a very natural expression of the awakened consciousness,
a perennial and universal philosophy. - Samael Aun Weor
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The Human PersonalityBy V.M. Samael Aun Weor
A certain man was born in 1900, livedsixty-five years, then died; where was he
before 1900, and where will he be after
1965?
Conventional science does not knowanything about this, and generally does
not know how to approach any of the
questions of life and death.
We can axiomatically affirm that
the man died because his time has
concluded, and that a potential tomorrow
does not exist for the personality of anydead man.
Each day is a wave of time, each month
is another wave of time, each year is also
another wave of time; consequently, all
of the waves linked together as a chain
make up the great wave of life. So, time
is circular, and the life of the human
personality is a closed curve.
The human personality is born in its time,
develops in its time, and dies in its time: it
can never exist beyond its time.
This issue about time is a problem
that has been studied by many sages.
Undoubtedly, time is the fourth
dimension.
So, Euclids geometry is only applicable
to the tridimensional world, given that
the world has seven dimensions and the
fourth dimension is time.
The human mind conceives that eternity
is the prolongation of time as a straight
line; nothing can be more mistaken than
this concept, because eternity is the fifth
dimension.
Thus, each moment of existence occurs
within time, and is repeated eternally.
Death and life are two extremes that
cyclically unite. Death concludes a mans
cycle of life in order to begin another;
that is, his time concludes in order to
begin another. Thus, death is intimately
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associated with the eternal return. This
means that we have to return after our
death, we have to come back to this
world in order to repeat the same drama
of our existence.
However, if the human personality
terminates with death, then who or what
returns?
It is necessary to clarify once and for
all that it is the ego which continues
after death; yes, the I returns, thepsychological I comes back to this
valley of tears.
It is necessary for our readers to not
mistake the Law of Return for the theory
of reincarnation taught by modern
Theosophy. The Theosophical theory
of reincarnation had its origins in the
doctrine of Krishna, which is a Hindu
religion of a Vedic type, yet, his doctrine
was regrettably modified, adulterated by
reformers.
In the authentic, original doctrine taught
by Krishna, only the heroes, the guides,
those who already possess sacred
individuality reincarnate.
Yes, the pluralized I returns,
comes back, nevertheless, this is not
reincarnation. Therefore, the crowds, the
multitudes return, but this process is not
reincarnation.
This concept about the returning of things
and phenomena, this idea of the eternal
repetition, is not so ancient: we can find
it in the Pythagorean wisdom, as well as
in the ancient cosmogony of the Hindus
with the eternal return of the days and
nights of Brahma, the incessant repetitionof Kalpas, etc. The Hindu doctrine is
invariably associated in an intimate
manner to the Pythagorean wisdom
and to the Law of Eternal Return and
Recurrence.
The Doctrine of Eternal Return and of the
wheel of successive lives has also beenvery wisely taught by Gautama Buddha,
but his followers greatly adulterated his
teaching.
Naturally, a new human personality has to
be created in every return; so, every new
human personality is fashioned during the
first seven years of childhood. Thus, the
family environment, the life in the street
and at the school, adds to the human
personality its unique, characteristic tinge,
and the example of adults is decisive in
the formation of the infants personality.
Yes, the infant personality in formation
learns more from example, than from
precept. Unfortunately, the mistaken way
of life, the degenerated customs of adults,
serve as absurd examples that give to
the personality of the child that peculiar,
skeptical, and perverse tinge of the era in
which we live.
In these modern times, adultery has
become more common than fried-onions
and fried-potatoes, and as is logical
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consequently results in Dantesque scenes
inside homes. Thus, in this day and
age, many children filled with pain and
resentment, have to endure the lashes and
beatings of their stepfather or stepmother.It is obvious that in this manner the
forming personality of an infant develops
within a frame of pain, rancor, and hate.
There exists a vulgar saying, Other
peoples children smell awful
everywhere. Naturally, there are also
exceptions, but these can be counted onthe fingers of one hand with one finger
still left over.
The disputes between the father and
mother caused by jealousy, the crying
and laments of the afflicted mother or
of the oppressed, ruined, and desperate
husband, leave a permanent mark ofprofound pain and melancholy
on the childs personality, and will not be
forgotten during his entire life.
In elegant houses when the maids go
to a beauty salon or put on make-up,
they are very badly mistreated by the
proud ladies, because the pride of theseladies is mortally wounded. A child who
sees all these infamous scenes-whether
supporting the interests of his proud
and haughty mother, or those of the
wretched, vain, and humiliated maid-feels
profoundly hurt, thus the outcome is often
catastrophic for the childs for the childs
forming personality.
Since the invention of television, the
unity of the family has been lost. In other
times, when the husband arrived home
from work, he was welcomed by his wife
with much happiness; yet, in this day andage, the woman no longer welcomes her
husband at the door because she is busy
watching television.
Yes, within modern homes, the father,
mother, and children look like zombies
before the television screen. Now the
husband cannot talk with his wifeabout any of the problems of the day,
about work etc., because she looks like
a somnambulist watching yesterdays
movie, or the Dantesque scenes of Al
Capone, or the latest fashionable dance of
this modern age, etc.
Children who grow up in these newultramodern homes think only of
cannons, pistols, and toy machine guns,
in order to imitate and re-live in their
own way all the Dantesque scenes of
crime, just as they have seen them on the
television screen.
It is a shame that the marvelous inventionof television is used with destructive
purposes. If humanity would use this
invention in a dignifying manner-for the
study of natural sciences, or to teach the
true royal art of Mother Nature, or to give
sublime teachings to the people-then
this invention would be a blessing for
humanity, and it could be intelligently
used in order to cultivate the human
personality.
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To nourish the personality of a child with
arrhythmic, inharmonious, vulgar music is
by all means an absurdity. Likewise, it is
stupid to nourish the personality of children
with stories of thieves and policemen, with
scenes of vice and prostitution, dramas ofadultery, pornography.
The outcome of such a procedure can be
seen within the rebels without a cause,
or the juvenile murderers, etc.
It is regrettable that mothers whip their
children, that they beat them, that theyinsult them with cruel and indecent
words. The outcome of such a conduct is
resentment, hate, the loss of love, etc.
We have been able to practically verify
that those children who grew up amidst
beatings, lashes, and screams became
vulgar people filled with loutishness andwith a lack of every sense of respect and
veneration.
It is essential to comprehend the necessity
of establishing a true equilibrium within
homes.
It is indispensable to know that sweetnessand severity must be mutually balanced on
the two pans of the scale of justice.
The father represents severity. The mother
represents sweetness. The father personifies
wisdom. The mother symbolizes love._
Wisdom and love, severity and sweetness,
are mutually balanced on the two pans ofthe cosmic scale.
Parents must mutually balance each other
for the good of their home. It is essential, it
is necessary, for all parents to comprehend
the necessity of sowing the eternal values
of the spirit within their childs brain.
It is lamentable that modern children no
longer possess the sense of veneration;
they lost it due to the stories of cowboys,
robbers against police, the television,
movies, etc.; all of this has perverted the
minds of children.
The revolutionary psychology of theGnostic movements, in a clear and precise
manner, makes an in-depth difference
between the ego and the essence.
Only the beauty of the essence manifests
through the child during the first three
or four years of life. Then, the child is
tender, sweet, and beautiful in all hispsychological aspects.
However, when the ego begins to control
the tender personality of the child, then
all the beauty of the Essence begins
to disappear and the characteristic
psychological defects of every human
being bloom in its place.
We must distinguish between the ego and
the Essence in much the same way as we
distinguish between the personality and the
Essence.
Understand: the human being is born with
an Essence but not with a personality;thus, it is necessary to create the
personality. Nevertheless, the personality
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and the Essence must be developed in a
harmonious and balanced manner.
We have been able to verify in practice
that when the personality is developed
in an exaggerated manner at the expenseof the Essence, then the outcome is a
swindler.
The observation and the experience
of many years have allowed us to
comprehend that when the Essence is
somehow developed without attending
in the least to the harmonious cultivationof the personality, then the outcome
is a mystic without intellect, without
personality-of noble heart, but inadaptable
and incapable.
The harmonious development of
personality and Essence bresults in brilliant
men and women.
In the Essence, we have everything that is
innate; the personality contains everything
that is borrowed. That is, the Essence
contains all our innate qualities, and in the
personality we have the example of our
elders, what we have learned at home, at
school, and in the streets.
It is essential for children to receive
nourishment for their Essence and
nourishment for their personality.
The Essence is nourished with tenderness,
limitless affection, love, music, flowers,
beauty, harmony, etc.The personality must be nourished with
the good examples of our elders, with wise
teaching at school, etc.
It is indispensable that children enter into
primary school at the age of seven years,
after having passed through kindergarten.
Children must learn their first lettersthrough playing, so that studying becomes
attractive, delightful, and happy for them.
A fundamental education teaches that the
three aspects of the human personality-
known as thought, movement, and action-
must be cared for in a very special manner
from kindergarten (garden for children);thus, this is how the personality of the child
develops in an harmonious and balanced
manner.
This issue of the formation and
development of the of a childs personality,
is a very serious responsibility for parents
and schoolteachers, since the quality ofthe human personality depends exclusively
on the type of psychological material with
which it was created and nourished.
There is a lot of confusion among
the students of psychology regarding
personality, the Essence and the ego;
some mistake the personality for theEssence, and others mistake the ego or I
for the Essence.Thus, many are the pseudo-
esoteric or pseudo-occultist schools that
have the impersonal life as a goal of their
studies. It is necessary to clarify for them
that the personality is not what we have to
dissolve.
It is essential to know that we need to
disintegrate the ego, the myself, and
reduce it to cosmic dust, and that the
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personality is merely a vehicle of action,
a vehicle that was necessary to create, to
fabricate.
In this world exist the various Caligula, Attila,Hitler, etc., types of personalities, yet any type
of personality (as perverse as it might be) can
be radically altered when the ego or I is
totally dissolved.
This issue about the dissolution of the ego
or I confuses and annoys the pseudo-
esotericists, since they are convinced thatthe ego is divine; yes, they think that the
ego or I is the Being, the divine Monad,
etc. Yet, it is necessary, it is essential, it is
unpostponable, to comprehend that the ego
or I is anything but divine.
The ego is the Satan of the Bible: a bunch
of memories, desires, passions, hates,
resentments, concupiscence, adulteries, and
inheritance of family, race, nations, etc.
Many are those who affirm in a stupid
manner that within us exist a superior or
divine I and an inferior I.
Listen: superior or inferior are always two
sections of the same thing. Thus, the superior
I and the inferior I are two sections of the
same ego.
The divine Being, the Monad, the Innermost,
has nothing to do with any form of I.
The Being is the Being, and that is all; thus,
The reason for the existence of the Being, is
the same Being.
The personality in itself is only a vehicle andnothing else; therefore, either the ego or the
Being can manifest through the personality:
everything depends on us.
Therefore, it is urgent to dissolve the ego, so
that only the psychological Essence of our
true Being can manifests itself through our
personality. It is indispensable that educatorscompletely understand the necessity of
harmoniously cultivating the three aspects of
the human personality.
A perfect equilibrium between personality
and Essence, a harmonious development
of thought, emotion, and movement, and a
revolutionary ethics constitute the basis of a
fundamental education.
Excerpted from Fundamental Educationby Samael Aun Weor.
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Yeshua
Yeshua is the original Aramaic proper
name for Jesus the Nazarene. The word
Jesus is actually a incorrect translation
of a Greek mis-translation. The Emperor
Constatine even mistook Jesus for Apollo,
the son of the Greek god Zeus. The Hebrew
translation for Yeshua is "Salvation" while
the name Jesus has no intrinsic translation
in English whatsoever.
Yeshua written in Hebrew
Yeshua written in Aramaic
Yeshua written in Arabic wich
later became Isa in the Qur'an
Todays tradition of pronouncing the
completely hellenized name as Jesus has
indeed obscured His true name, Yeshua,
and has shifted its perceived meaning
much like most of the original teachings.
As with all things Essene however, there
is always the exoteric and the esoteric
philosophy and function. That is, those
ideas and teachings suitable to be imparted
to the public, and those designed for or
understood by the specially initiated alone.
The Essenes
Jesus or Yeshua belonged to the Essenes
who were a Judaic religious group that
flourished from the 2nd century BC, to the
1st century AD. Many scholars of separate,
but related groups, that had in common
mystic, eschatological, messianic, and
ascetic beliefs were referred to as the
Essenes.
The main source of information about the
life and belief of the Essenes is the detailed
account contained in a work of the 1st
century Jewish historiographer. Flavius
Josephus entitled "The Jewish War" written
about 73-75 AD and his shorter description
in his "Antiquities of the Jews", finished
some 20 years later. Claiming first hand
knowledge, he refers to them by the name
Essenoi and lists them as the followers
of one of the three sects in Jewish
Philosophy", alongside the Pharisees and
the Sadducees. The only other known
contemporary accounts about the Essenes
Jesus and the EssenesBy a Gnostic Instructor
A-U-SH-YE
A fragment of parchemnet fromthe Dead Sea Scrolls
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are two, similarly detailed, by the Jewish
philosopher Philo (fl. c. 20 CE - c. 54 CE;
Quod Omnis Probus Liber Sit XII.75-87, and
the excerpt from his Hypothetica 11.1-18
preserved by Eusebius, Praep. Evang. BkVIII), who, however, admits to not being
quite certain of the Greek form of their name
that he recalls as Essaioi, the brief reference
to them by the Roman equestrian Pliny the
Elder (fl. 23 CE - 79 CE; Natural History,
Bk 5.73). Pliny, also a geographer and
explorer, located them in the desert near the
northwestern shore of the Dead Sea, where
the Dead Sea Scrolls were discovered in
1947.
The Dead Sea Scrolls
The Dead Sea Scrolls, were found in caves
at Qumran in 1947 by Bedouin sshepherds.
The scrolls are widely believed to be the
work of Essenes or to reflect Essene beliefs.
The ruins ofQumran on the Dead Sea in Israel.
The Essenes conformed to the most rigid
rules of Levitical purity while aspiring to the
highest degree of holiness. They lived solely
by the work of their hands and in a state of
communion, devoted their time to study and
devotion and to the practise of benevolence,
and refrained as far as feasible from sensualpleasures, in order to be initiated into the
highest mysteries of heaven and cause the
expected Messianic time to come.
The strangest reports were spread about
this mysterious cast of Jews. Pliny (l.c.),
speaking of the Essene community in the
neighborhood of the Dead Sea, calls it the
marvel of the world, and describes it as a
race continuing its existence for thousands
of centuries without either wives and
children, or money for support, and with
only the palm-trees for companions in its
retreat from the storms of the world.
Philo, who calls the Essenes the holy ones,
says in one place (as quoted by Eusebius,
Prparatio Evangelica, viii. 11) that ten
thousand of them had been initiated by
Moses into the mysteries of the sect, which,
consisting of men of advanced years having
neither wives nor children, practise the
virtues of love and holiness.They Inhabit
many cities and villages of Judea, living
in a commune as tillers of the soil or as
mechanics according to common rules
of simplicity and abstinence. In another
passage (Quod Omnis Probus Liber, 12
et seq.) he speaks of only four thousand
Essenes, who lived as farmers and artisans
apart from the cities and in a perfect state of
communion, and who condemned slavery,
avoided sacrifice, abstained from swearing,
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strove for holiness, and were particularly
scrupulous regarding the Sabbath, a day
was devoted to the reading and allegorical
interpretation of the Law.
Josephus describes them partly as a
philosophical school like the Pythagoreans,
and mystifies the reader by representing
them as a kind of monastic order with
semi-pagan rites.
In AD93, the Jewish historian Josephus
published his work "Antiquities of the
Jews". Containes two passages about Jesus,
one of which reads:
"At this time there was a wise man who
was called Jesus, and his conduct was
good, and he was known to be virtuous.
And many people from among the Jews
and the other nations became his disciples.
Pilate condemned him to be crucified and
to die. And those who had become his
disciples did not abandon their loyalty to
him. They reported that he had appeared
to them three days after his crucifixion,
and that he was alive. Accordingly
they believed that he was the Messiah,
concerning whom the Prophets have
recounted wonders
Some excerpts from the writings of
Samael Aun Weor about Jesus and
the Essenes:
...The Primitive Holy Gnostic Christian
Church, to which we have the privilege of
belonging, conserves in secret the primitive
rituals used by the Apostles. These were
the rituals of the Christians who met in the
catacombs of Rome during the epoch of
the Caesar Nero. These are the rituals of the
Essenes, a humble caste of great Initiates
among whom was counted Jesus Christ.
These are the primitive rituals of the ancient
Christians...
...The philosophy of Sexual Alchemy
has its beginning in the School of the
Essenes, in the School of Alexandria, in the
teachings of Pythagoras, in the Mysteries of
Egypt, Troy, Rome, Carthage, Eleusis, in the
wisdom of the Aztec, the Maya etc...
- Excerpts from The Perfect Matriomony.
...The Maithuna was known as part of the
Templar Mysteries, within the Mysteries of
the Aztec, Maya, Inca, Chibcha, Zapotec
Araucanian, Toltec, within the Mysteries of
Eleusis, the Mysteries of Rome, of Mithras,
Carthage, Tyre, within the Celtic Mysteries,
Phoenician, Egyptian, Druidic, and all of
the primitive Christian sects such as the
Essenes who had their convent on the
banks of the Dead Sea, and one of whose
most exalted members was Jesus, the
Divine Rabbi of Galilee...
- Excerpt from Tarot and Kabbalah.
...All the drama of the life, Passion and
Death of Jesus is as ancient as the world.
This drama comes from the ancient archaic
religions of the past and is known in
every corner of the world. This drama is
applicable to Jesus, and in general to all
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Current English Publications
The Perfect Matrimony
The Great Rebellion
Tarot and Kabbalah
Revolutionary Psychology
Buddhas Necklace
Yes There is a Hell a Devil & Karma Lamasary Exercises
Secret Doctrine of Anahuac
Treatise of Alchemy
The Igneous Rose
The Revolution of the Dialectic
Egyptian Tarot Deck
Technique for the Dissolution of the I
Introduction to Gnosis
The Virgin of Carmel
The Book of the Dead Book of the Virgin of Carmel
For the Few
Magnum Opus
The Message of Aquarius
Gnostic
EditionsBooks by
V.M. Samael Aun Weor
United Kingdomwww.samael-gnostic-books.com
Spainwww.certificadossl.com/egnosticas/gnosis.htm
Mexicowww.edicionesgnosticas.com.mx
Brazilwww.edicoesgnosticas.com.br
Italywww.igasl.it/opera.html
Thailandwww.thai-gnostic.com
those who traverse the Path of the Razors
Edge. That drama is not the personal life
of one man. That drama is the esoteric life
of all those who follow the Secret Path.
That drama can be applied to Jesus, just as
to any other Christified Initiate. Actually,
the drama of the life, Passion, Death and
Resurrection of Jesus is a cosmic drama
that existed before the existence of the
world. That drama is known in all worlds of
infinite space...
Jesus was the son of a Roman soldier and
a Hebrew woman. The Great Hierophant
was of medium stature and with fair skin,
lightly tanned by the rays of the Sun. The
Great Master had black hair and a beard
of the same color. His eyes were like
two ineffable nights. The word Nazarene
comes from Nazar, meaning man with
a straight nose. Jesus did not have the
curved, Jewish type of nose. The Great
Master had a straight nose. This is typical
of the white European race. Jesus was
only Jewish on the side of the Hebrew
Maria, but on his fathers side he was of the
white Celtic race. His father was a Roman
soldier. The priestess wife of the Master
Jesus was also of white race and had great
esoteric powers, as was demonstrated as
she traveled with the Nazarene through the
countries of the Mediterranean in the lands
of Europe...
- Excerpts from The Perfect Matriomony.
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Let us start our discussion that wecould denominate Intuition. First of
all, we must begin from the foundation:
the human being. Where did we come
from? Where are we going? What isthe reason for our existence? What
do we exist for? Why do we exist?
Behold, we have here a lot of questions
that we must clarify and resolve.
A child is born, and as a fact he receives
a physical body in a gratuitous form;
this is obvious. This physical body ismarvelous. It has about 15,000 x a
million neurons that are in the service
of the child, and it cost him nothing.
The Sensual Mind
While the child is growing, his sensual
mind is opening little by little. This
sensual mind in itself and by itself gives
the child information through external
sensorial perceptions and it is precisely
with the information granted through
such perceptions that the sensual
mind always elaborates the contents
of its concepts; because of this, our
present mind can never know anything
about reality. Its reasoning processes
are subjective; they move within a
vicious circle: the circle of external
sensorial perceptions; this is obvious.
Now you will comprehend for
yourselves, maybe a little more
clearly, what subjective reasoning is
in itself, but a complete differentiationbetween subjective reasoning and
objective reasoning must be made.
It is obvious that the child has to go
through all the educational processes:
kindergarten, elementary, high school,
and university. The subjective reasoning
is nourished with all the data that thesedistinct scholastic institutions grant unto
it. But truly no educational institute
can give to a child, youth, or teenager
The Organisation ofthe PsycheLecture by Samael Aun Weor
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existing data about that which is not
of time, about that which is Reality.
Truly, the speculations of subjective
reasoning always arrive at
intellectualism, at the absurd field
of utopianism or, in the best cases,
towards simple opinions of a subjective
type, but never to the experience
of the truth, never to experience
that which is not from time.
On the other hand, objective reasoning,
that disgracefully does not receive any
instruction because there is no school
that teaches it, remains abandoned.
Undoubtedly, objective reasoning
processes obviously conduct us
towards exact and perfect postulates.
The child is always subjectively
educated from place to place; forhim, no form of superior instruction
exists. All data, all scholastic matters,
all family matters, etc. that the senses
grant to the subjective mind of the
teenager, are merely empirical and
subjective, and this is pitiful.
Towards the beginning, the childhas still not lost the capacity of
astonishment. Obviously the child
looks in wonder on any phenomena:
a beautiful toy awakens in him this
astonishment, and with this toy the
child plays. This capacity of wonder
disappears as the child grows, as
his sensual mind receives data fromschool and collage. Finally, the
instant in which the child becomes
a youth arrives and complete loss
of this capacity of astonishment.
Unfortunately, the data that one
receives in collages, schools, and
educational centers only serves to
nourish the sensual mind, and nothing
else. In this way, with these educational
systems of schools, academies, and
universities, the only thing that we
can really achieve is to make for
ourselves an artificial personality.
To give an account of this, in reality,
truly, the knowledge that is studied in
Humanities will never serve to form
the Psychological Human Being. In
the name of truth, we have to say
clearly that the topics that are currently
studied in educational institutes
do not have any real relationship
with the distinct parts of our Being.Therefore, these topics serve only to:
First: Falsify the knowledge of the five
cylinders of the organic machine.
Second: Take the capacity of
astonishment away from us.
Third: Develop the sensual mind.
Fourth: Form a false personality
within us.
Therefore, it should be clearly
understood that the sensual mind
cannot produce any radicaltransformation in any way within
ourselves. It is very convenient
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to understand that the sensual
mind can never take us from the
autonomism and mechanicity, in
which we find the people of all the
world, even if they appear to be
people of a very cultured mind.
It is one thing to be an animalistic
human being, an intellectual animal,
while it is certainly quite another
thing to be a true Psychological
Man. Naturally, when I use the word
Man, I also mean Woman. But
this must be clearly understood.
The Psychological Man and Woman
We were born with a marvelous
physical body, but really we truly
need to make something more. To
form a physical body is not difficult,
because we inherit it, but to form isa Psychological Man is very difficult.
We do not need to work upon
ourselves in order to form a physical
body, but it is very obvious that we
need to work upon ourselves in
order to form a Psychological Man.
As a matter of fact, in order to create
a Psychological Man, who is a true
Man in the most complete sense of
the word, we need to organize the
psyche which is disorganized.
The Master Gurdjieff said that the
organic machine does not have a
psychology. I have to strongly disagreewith him on this matter. A psychology
really exists within any organic
machine that we mistakenly call
man. The fact is that this machine
is very disorganized. If it is true that
we want to create the true Man, who
is the Psychological Man, then it is
urgent, unpostponable, and undeferablethat we organize this psychology
within the intellectual animal.
Let us then see the difference between
the intellectual animal, mistakenly
called Man, and the true and authentic
Psychological Man. If we want to
create such a Man within, thenwe need to work upon ourselves.
Nonetheless, there is a struggle within
us because the sensual mind is the
clear enemy of the superior mind.
The sensual mind is identified with
any circumstance; for example, if
suddenly we find ourselves at asumptuous banquet and we identify
ourselves a great deal with the food,
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we will convert ourselves into gluttons;
or if we get identified with the wine,
we end up drunk. If we see a person
of the opposite sex in front of us
who is fascinating and interesting,
we will become very identified with
that person and end up fornicating,
or simply, we are changed into
adulterers. To create the Psychological
Man in these circumstances, in
this way, is not possible.
If in some way we have to start the
work of creating the Psychological
Man, this will come from real, true
work on ourselves, without ever getting
identified with any circumstance, while
observing ourselves from instant to
instant, from moment to moment.
There are some people who are
mistaken about the path. There aresocieties, schools, orders, lodges,
religions, sects, which pretend to
organize the human psyche by means
of certain golden maxims. Some
communities pretend to achieve
something that they call purifications
or sanctity by means of such maxims.
It is urgent that we analyze all of this.
It is obvious that any type of ethical
or religious maxim can never serve
as a pattern for the distinct events
of life. For example, a maxim that is
structured with superior logic, like
the logic of Ouspensky, will never
truly create a new cosmos, neithera new nature. To strictly subordinate
ourselves to a maxim with the purpose
of organizing our psyche would be
absurd. Obviously this would signify
the conversion of ourselves into slaves.
Therefore, it is convenient that we
should reflect upon many ethical
catalogs and moral codes that
are held as golden maxims.
Moreover, there is a lot that needs
to be analyzed before entering into
the work of the organization of the
psyche. For example, a demonstrative
annunciation, even if very wise and
perfect, could still be unquestionably
false, or even worse, intentionally false.
Accordingly, in order to anticipate
a transformation within ourselves,
we have to become a little more
individualistic. I am not saying to
become selfish: this must be understood.We must learn to think better, in a
more independent and perfect way,
other than through many sacred sayings,
through many golden maxims, and as
already mentioned, through aphorisms
that all the world considers perfect.
These maxims will never serve as
patterns of measurement in order toachieve the authentic transformation
and in order to achieve the organization
of the psyche within ourselves.
The fact of the matter is to organize the
interior psyche, and we have to leave
behind all subjective rationalism in
order to get to the root of the matter.To confront our own errors as they
are without justifying them does not
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mean that we must flee from them.
Do not intend to excuse them. There
is a need to become more serious
in the analysis. We must be more
judicious, more comprehensive.
If we truly do not search for
evasiveness, then we can work on
ourselves in order to achieve the
organization of the Psychological Man
and stop being intellectual animals,
as we are at this very moment.
Psychological Self-observation is
basic. Truly, to observe ourselves
from instant to instant, from
second to second, is necessary.
What is the purpose of Self-
observation? The discovery of our
different types of psychological
defects. But, they must be discoveredin the field of action, by directly
and judiciously observing them,
without evasion, without justification,
without any type of escape.
Once a defect has been discovered,
then, and only then, can we
comprehend it, and when we attemptto comprehend it, we must, I repeat,
be severe with ourselves. Many, when
they attempt to comprehend an error,
they justify it or evade it, or try to hide
it from themselves. This is absurd.
There are some little Gnostic brothers
and sisters who, when discovering
this or that defect in themselves,
begin with their mind, as we will
say, their theoretical mind, to make
up speculations. This is very grave
because - as I already said and I repeat
again in this moment - speculations
of the merely subjective mind
forcibly dump themselves into the
field of utopianism; this is obvious.
Therefore, if an error is what we want
to understand, then mere subjective
speculations must be eliminated, and
in order for them to be eliminated,
it is necessary to have been directly
observing the error. Only likethis, through the means of correct
observation, is it possible to correct
the tendency towards speculation.
Once we have integrally
comprehended any psychological
defect in all of the levels of the
mind, then one can have the luxuryof breaking and disintegrating it,
reducing it to ashes, to cosmic dust.
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Nevertheless, we must never forget
that the mind by itself cannot radically
alter any defect at all. The mind by
itself can label any defect with different
names, pass defects from one level to
the other, to hide them from itself or
to hide them from other defects, but
it can never disintegrate a defect.
Many times I have taught here that we
need a power superior to the mind, a
power that can truly reduce to ashes
any defect of a psychological type.
Fortunately, this power exists in the
depth of our psyche. I am clearly
referring to Stella Maris, the Virgin of
the Sea, a variation of our own Being.
She is a derivative of our Being. If we
concentrate ourselves on this variant
force that exists within our psyche,
that force that some civilizations
denominated as Isis, others Tonantzin,others Diana, etc., then we will be
assisted and the defect in question
can be reduced to cosmic dust.
Once any psychological aggregate,
the vivid personification of this or
that error, has been disintegrated,
something is liberated:this is whatis called Essence. It is clear that
within any of those bottles which are
known as psychic aggregates, some
Essence or animated consciousness
exists, bottled up. So when breaking
this or that error, the percentage
of Essence which has been placed
or embottled there is liberated.
Each time a percentage of Buddhic
Essence is liberated, the percentage
of Consciousness increases as a fact.
Likewise, while we are breaking these
psychic aggregates, the percentage
of awakened consciousness will
multiply, and when the totality of
the psychic aggregates is reduced
to ashes, likewise the consciousness
will awaken in its totality.
If we just break fifty percent of the
inhuman undesirable elements, then
obviously we will possess fifty percent
of objective, awakened consciousness.
But if we attain the destruction of a
hundred percent of our undesirable
elements, we will attain -as a factand for our own right - one hundred
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percent Objective consciousness. Thus,
based on incessant multiplications,
our consciousness will shine each
time more and more; this is obvious.
To attain absolute awakening is what
we want, and this is possible if we
march on the correct path. If we
do the contrary, then to attain this
will be impossible. This is clear.
In any case, in the same way that
we are diminishing the undesirable
psychic elements that we carry in our
interior, distinct siddhis or luminous
faculties will bloom within our psyche,
and when the Buddhist Annihilation
has been achieved, truly then we will
achieve the most absolute Illumination.
This word Buddhist Annihilation
bothers very much other determinedorganizations of a pseudo-
esoteric, pseudo-occult type. For
us, instead of this word sickening
us, it really pleases us, because
to attain one hundred percent
consciousness is what we long for.
There are many that would like toachieve illumination; there are many
that feel themselves to be bitter, who
suffer within darkness, who suffer
through the bitter circumstances of life.
Illumination is something that we
long for, but illumination has to
have a reason to be; the reason forillumination to be is the Dharmadatu.
This word of Sanskrit origin sounds
very strange to the ears of the people
present here. Dharmadatu comes
from the root word Dharma.
The Three Factors
Someone can disintegrate the
undesirable psychic elements
that we carry in our interior,
but nevertheless, based on this
alone, one cannot achieve radical
illumination, because something
else enters into the game here: the
Third Factor for the revolution of theconsciousness: Sacrifice for Humanity.
If we do not sacrifice ourselves
for humanity, to attain absolute
illumination will not be possible,
because I repeat, the reason for
illumination is the Dharmadatu.
It is obvious that if we disintegrate the
ego we will receive our payment. It
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is true, really true, that if we create
the superior, existential bodies of the
Being, we will be paid. We cannot
deny that if we sacrifice ourselves
for our fellow men we will bepaid. All of this is undoubtable.
Therefore in order to achieve
absolute illumination, we need to
work with the three factors for the
revolution of the consciousness:
TO BE BORN; meaning the
creation of the existential,
superior vehicles of the Being;
TO DIE; meaning the disintegration
of the ego in its entirety;
and the SACRIFICE FOR HUMANITY.
Behold the three factors for the
revolution of the consciousness.
Anyway, as I was telling you, we need
to know how to work upon ourselves.
We need to organize the Psychological
Man within each one of us. First of
all, before we achieve the absolute
illumination, the Psychological Manmust be born in us, and he is born
in us when the psyche is organized.
There is a need to organize the psyche
within ourselves here and now.
Energy & the Creation of
the Superior Bodies
If we work correctly, we will
organize the psyche. For example,
if we do not waste the energies of
the emotional center, if we do not
waste the energies of the mind, or the
energies of the motor/instinctive/sexual
brain, then it is obvious that we willcreate or we will build, give form,
to the second psychological body
with the savings of such energies
in ourselves: this is the body of
emotions, denominated Eidolon.
Undoubtedly, if we liberate ourselves
from the sensual mind, then in reality
we will achieve the savings of theintellectual energies. With such
energies we can nourish the third
psychological body or individual mind.
When I pronounce myself against the
sensual mind, I want the brothers and
sisters to clearly understand that I am
not putting aside my recognition ofthe usefulness of the sensual mind;
we need to live in perfect equilibrium
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glass of wine, etc. and the psychological
mind is violently against it. I am going
to illustrate this with an example
I was traveling in a car; someone else
was driving that car. We were driving
in the left lane of the street, and in the
right lane a lady was driving another
vehicle; suddenly she changed direction
intent on going to a supermarket
which was on the left side of the
street. It is obvious that driving in the
right lane she should have turned in
a more correct way in order to go to
the supermarket. If the supermarket
was on the right side, then she would
have turned right with no problem.
Absolutely not caring a bit about this
situation, this lady then turned left: this
of course ended up with her crashing
into the car that we were riding in.
The damages for her car were not so
grave, they were minimal. But here
comes the interesting part of the story:
the car in which my insignificant person
was riding was being driven by someone
who recognized that this was not his
fault, and truly it was not his fault, he
was not guilty of crashing into thisother vehicle that suddenly appeared
in front of him. Naturally, he presented
his allegation to the lady in question.
But this lady was insisting that she was
right. Of course this was manifestly
absurd; any traffic officer would have
disqualified her claims immediately.
Nevertheless, she insisted on calling the
insurance company in order to arrange
the problem. After a couple of hours,
the insurance company did not arrive,
and this lady insisted that she should
receive payment of 300 pesos, that was
more or less the cost for the repair of
her vehicle that she herself destroyed.
The occupants of the car that I was
in and the driver were definitely
angry in a very big way, and even
if any of them could have paid her,
they were not in any position to do
it. Such was the anger that they were
having. I decided, on my part, not
to identify with this circumstance,
because our psychological discipline,
our psychological judo, teaches
us that in such cases one must
not identify. It is obvious that I
remained serene in accordance
with our psychological judo.
However, time was passing by, two
hours, and possibly many more. We
waited because the insurance agent
was not showing up. At the end, this
lady - very respectably - approached
me, because she saw that I was the
only one that was serene: the rest of
the occupants were all very vociferous.She said, Sir, if you would give me
at least 300 pesos then we could be
finished with this discussion, since
I am wasting my time - actually,
all of us are wasting our time.
But if you observe the positions of
the two cars, you will see that youwere coming from the right lane and
if you wanted to turn left, you should
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have been in the left lane; however,
you intended to enter the supermarket
from the right lane when the left was
already occupied. It is not possible
to try to enter in this way. Any traffic
officer would disqualify you.
But sir, what are we doing
by wasting our time, since the
insurance agent is not coming.
O.K., take your 300 pesos and leave
in holy peace, there is no problem
anymore. Go on your way.
It is obvious that there was a general
protest from the others; they were very
indignant not only against this lady, but
also against me. Such was the state
in which they were, and they could
not do anything but protest. They were
absolutely identified with the event andof course they judged me as a fool, etc.,
etc, etc. and other sorts of names. Of
course, one of the occupants directly
approached the ladies with the purpose
of insulting them because there were
many, the one that was driving and her
acquaintances. I approached and said to
this lady Go ahead, leave in holy peaceand do not pay attention to their insults.
Well, this woman left very happy and
from afar gave me a last salutation, and
then the car was lost on the streets of
the city. We could have kept waiting for
three, four, six hours, even the whole
afternoon, and quite possibly until thatnight we could have waited until the
insurance agent finally arrived in order
to get to some foolish arrangement.
Really, there was not a grave problem.
The damages of her car were minimal;
although the occupants of the other
car had money, they were in no way
prepared to pay her. They were so
identified with the scene that obviously
they didnt have any desire, as is said,
to twist their arm. I certainly saved
them from a great deal of problems
and obnoxious details. Possibly I even
saved them from going to court; I averted
for them fifty thousand foolish deeds,
bitter deeds, and arguments. But they
were so identified with this event that
they didnt realize the good that I did
for them. This is how people are.
Therefore, my dear friends, in reality,
truly, you must understand that to
identify oneself with circumstances
always brings problems. It is absurd toidentify oneself with circumstances,
completely absurd, because the energies
are wasted. With which energies will
we organize the Astral Body if we allow
ourselves to be driven by explosions
of anger, explosions of frightful rage,
and those irritations that do not have a
reason for being? And all of this becausewe identify with circumstances.
With which forces can one give
oneself the luxury of creating an
individual mind, if truly one squanders
the intellectual energies wasting
them on foolishness, like the event
that I have been talking about?
The creation of the second body invites
us to save the emotional energies, and
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the creation of a third body (which
can be called the intellectual body or
individual mind) makes us comprehend
the necessity to save our mental energy.
Now then, if we truly do not learn toleave aside the mechanical antipathies,
if we are always full of evil will towards
our fellow man, with which energies
will we create the fourth psychological
body, the Body of Conscious Will.
There is a need to create all of these
superior vehicles if we truly wantto create the Psychological Man
within ourselves, or to give form to
it or to build it within ourselves.
We know well that someone who
possesses the physical body, a second
body of an emotional/psychological
type, a third body of an individual
mental type, and finally a fourth body
of a conscious volitive type, can give
himself the luxury of receiving the
animated principles in order to convert
oneself into a Man; this is undoubtable.
But truly, if one squanders his motor,
vital, emotional, mental, and volitive
energies by identifying himself with
all the circumstances of life, then it is
obvious that he will never organize
the psychological bodies. They are
indispensable in order for the Man to
appear within each one of them.
Therefore, when I am speaking of the
organization of the psyche, it must be
understood that we must know howto handle and utilize these energies.
We should not to identify ourselves,
nor forget ourselves, in order not to
waste our energies foolishly. When
one forgets the self, then one identifies
oneself, and when one is identified,
then one cannot give form to the
psyche: one cannot make the psychebecome intelligently structured within
itself because one squanders the
energies foolishly. To understand this is
urgent, my dear brothers and sisters.
Therefore, a true Man or Woman is one
that has saved his energies and that has
built the superior existential bodies of theBeing by means of the same energies.
A true Man is one that has received
his animated and spiritual principles; a
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perfect Man is one that has disintegrated
all of the psychic inhuman elements.
A real Man is the one who has formed
the interior Man inside himself instead
of those undesirable elements (ego).
Therefore, what counts is the interior
Man. This interior Man receives
his payment; the Great Law pays
him, because this interior Man
is awakened and because he has
disintegrated the ego. This is the
real, true Man who sacrifices himself
for his fellowmen. Obviously, this
is how he attains illumination.
So to create the Man is a beginning; it is
what is fundamental, and it is achieved
by organizing the psyche. But many
preoccupy themselves exclusively
with the development of powers or
inferior siddhis instead of dedicatingthemselves towards organizing their
own intimate psyche, and this is really
absurd. Where are we going to start?
With the organization of the psyche?
Or the development of inferior powers?
What is it that we want? We have to
be judicious in the analysis, judicious
in our longings. If it is powers that welooking for, we are just wasting our
time miserably. I believe that what
is fundamental is the organization of
our inferior psyche, this is basic.
If you understand this in yourselves
and work on yourselves, then you
will be able to give form to thepsyche, then the real Man, the true
Man will be born within you.
Intuition
You must understand this. Instead
of searching for inferior siddhis or
inferior powers as we said, it is
better to give form to the psyche.
A transcendental power exists that is
born within any human being that truly
has worked upon himself. I want in
an emphatic form to refer to Intuition,
and I mention this so that you will
stop coveting powers. But what is this
faculty? It has been said to us that this
faculty is related to the pineal gland; I
do not deny this. But what is important
is to explain what its functions are.
How are we going to define Intuition? It
is a direct perception of the truth without
the depressing process of options.Well, this is a good definition, but Ive
found it very incipient. This definition
is used by all of the little pseudo-
esoteric and pseudo-occult schools
which are around. Analysis invites us
to go much deeper in this matter.
What is Intuition? It is the faculty ofinterpretation. Possibly Hegal with his
dialectic tried to define it based on the
Chinese philosophy of the yellow race.
A Chinese Empress did not understand
this matter of Intuition very well. A wise
man explained unto her that it was the
faculty of Interpretation. This definitionis correct, yet she did not understand.
Then the wise man brought her a lit
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candle and placed it in the center of
the hall, and around it he placed ten
mirrors as well. It is clear that the
flame of that candle was reflected
in one mirror; this flame was in turn
projecting a flame onto another mirror,
and this other mirror was projecting it
onto another, and this one to another.
Thus they noticed that these ten mirrors
were mutually projecting the light one
to another. A marvelous play of lights
was formed, a play with interpretation.
Then the Empress understood.
Behold the faculty of Intuition.
If somebody has achieved the
Buddhist Annihilation, if somebodyhas achieved the construction of the
superior existential bodies of the
Being, if he is really a true Man in
the most transcendental sense of the
word, then the faculty of Interpretation
will be a fact within him.
Let us take into account that one is
contained within the cosmos. I said
that one is part of the whole. Much
exists within the microcosmic man,
nevertheless the totality of oneself is
nothing but one part of the whole.
We already know for example, that
within the Ayocosmos, meaning the
Infinite, the Macrocosmos is contained.
Within the Macrocosmos, the Milky
Way, the Deuterocosmos, the solar
system is contained. Within the
Deuterocosmos, the cosmic sun is
contained, and within this cosmic sun,
the cosmos Earth, the Mesocosmos,
is contained. Likewise within theMesocosmos is the Microcosmos man
contained, and within the Microcosmos
man is contained the life of the
infinitely small, the Tritocosmos.
Within one cosmos, there is another
cosmos, and within this cosmos, there
is another one, and in totality we haveseven cosmos, and these are contained
one within another. Therefore, within
ourselves there is an inferior cosmos
(it is clear that it is the Tritocosmos)
and a superior cosmos (and it is now
clear that it is the Mesocosmos). We
are between a superior cosmos and
an inferior cosmos. We are also veryrelated with our parents since they
originated us; likewise from ourselves,
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our children and grandchildren come. All
of us are interpreting each other mutually.
Undoubtedly, my dear friends, existence
in any way, that is to say, its birth, its
development, its death, remains reflecting
itself as well within the true Man that
has attained the Buddhist Annihilation.
Therefore this Man can say, I know
the history of this planet. The whole
Mahamanvantara can reflect itself in the
fingernail of an authentic Man and it would
be reflected with such exactitude that this
Buddha would not ignore anything.
Everything that could happen within
an entire nation could reflect itself
in the psyche of a Man or Woman
that has passed through the Buddhist
Annihilation: it would reflect itself with
such exactitude, with such precision,
with such detail, that this one would notignore even the most insignificant event.
Therefore deduce for yourselves and
infer into what I have said about what
Intuition is: the faculty of Interpretation.
If we achieve the reflection of the history of
this Galaxy within ourselves, can we ignoresomething related with it? Of course not.
The galaxy with all of its processes can be
reflected within our psyche so naturally,
my dear brothers and sisters, just as the
candle in the example that I gave you,
related with the ten mirrors that served
to illustrate the story of the Empress.
If all circumstances can be reflected
upon within the psyche of a Buddha of
Contemplation, because this one no longer
has any inhuman psychic aggregates to
disintegrate, then this one achieves, as a
fact, through the means of Intuition, what
we would define as consciousness.
To attain Illumination is possible, but do not
forget, my dear friends, that Illumination
has its laws. The reason for Illumination is
the Dharmadatu, in other words: Dharma.
not ignore even the most insignificant event.
Therefore deduce for yourselves and
infer into what I have said about what
Intuition is: the faculty of Interpretation.
If we achieve the reflection of the history of
this Galaxy within ourselves, can we ignore
something related with it? Of course not.
The galaxy with all of its processes can be
reflected within our psyche so naturally,
my dear brothers and sisters, just as the
candle in the example that I gave you,related with the ten mirrors that served
to illustrate the story of the Empress.
If all circumstances can be reflected
upon within the psyche of a Buddha of
Contemplation, because this one no longer
has any inhuman psychic aggregates to
disintegrate, then this one achieves, as afact, through the means of Intuition, what
we would define as consciousness.
To attain Illumination is possible, but do not
forget, my dear friends, that Illumination
has its laws. The reason for Illumination is
the Dharmadatu, in other words: Dharma.
- Samael Aun Weor
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MeditationFrom the writings of Samael Aun Weor
Excerpt from the Revolution of theDialectic, MO - CHAO
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, infra-conscious 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 moreprofound 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; itdesignates 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, profoundenlightenment.
Excerpt from Revolutionary Psychology,
OBSERVATION OF ONESELF
Internal self-observation is a practical means
to achieve a radical transformation. To know
and to observe are different. Many confusethe observation of oneself with knowing. For
example, even though we know that we are
seated in a living room, this, however, does
not signify that we are observing the chair.
We know that at a given moment we
are in a negative state, perhaps with a
problem, worried about this or that matter,
or in a state of distress or uncertainty, etc.
This, however, does not mean that we are
observing the negative state.
Do you feel antipathy towards someone?
Do you dislike a certain person? Why? You
may say that you know that person... Please
observe that person; to know is not the same
as to observe! Do not confuse knowing withobserving...
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The observation of oneself, which is one
hundred percent active, is a way to change
oneself. However, knowing, which is passive,
is not a way to change oneself.
Indeed, knowing is not an act of attention. Yet,the attention directed into oneself, towards
what is happening in our interior, is something
positive, active...
For instance, we may feel antipathy towards a
person, just because we feel like it and many
times for no particular reason. If we observe
ourselves in such a moment we will notice the
multitude of thoughts that accumulate in our
mind.
We will also notice the group of voices that
speak and scream in a disorderly manner and
that say many things within our mind, as well
as the unpleasant emotions that surge in our
interior and the unpleasant taste that all this
leaves in our psyche, etc.
Obviously, in such a state we also realize that
internally we are badly mistreating the person
for whom we feel antipathy towards.
But, unquestionably, in order to see all of
this, we need attention intentionally directed
towards the interior of our own selves. This is
not a passive attention.
Indeed, dynamic attention proceeds from
the side of the observer, while thoughts
and emotions belong to the side, which is
observed.
All of this causes us to comprehend that
knowing is something completely passive
and mechanical, in evident contrast with the
observation of the self which is a conscious
act...
Excerpt from Runic Magic, MEDITATION
Intellectual information is not a living
experience. Erudition is not experimentation.
Essays, tests, demonstrations, which areexclusively three-dimensional, are not uni-
total, nor integral.
A faculty superior to the mind has to exist
which must be independent from the intellect,
capable of granting us knowledge and direct
experience of any phenomena.
Opinions, concepts, theories, hypothesisdo not signify verification, experimentation
and complete consciousness of this or that
phenomena.
Only when we liberate ourselves from the
mind can we have the living experience of the
Truth, of that which is the Reality, or of that
which is found behind any phenomena in a
potential state.
Mind exists in everything. The seven cosmos,
the world, the moons, the suns are nothing
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else but crystallized and condensed
mental substances.
The mind is also matter, although more
refined. Mental substances exist in
the mineral, plant, animal and humankingdoms.
The unique existing difference between
the intellectual animal and the irrational
beast is what is called intellect. The
human biped gave intellectual form to
the mind.
The world is nothing else but a mental
illusory form which inevitably will be
dissolved at the end of the Great Cosmic
Day.
Myself your body, my friends, your
things, my family, etc., are (in their
depth) what the Hindustani name Maya
(illusion), vain mental forms that sooneror later must be reduced to cosmic dust.
My affections, my most beloved beings
that surround me, etc., are simple forms
of the cosmic mind. They do not have
real existence.
To ride on the donkey (the mind) in order
to enter into the heavenly Jerusalem onPalm Sunday is urgent. Disgracefully,
nowadays, the donkey rides on us, the
miserable mortals of the mud of the
earth.
No one can know the Truth while being a
slave to the mind. That which is Reality is
not a matter of suppositions but of direct
experience.
Jesus, the Great Kabir said, Know
the Truth, and this will set you free.
However, I tell you that truth is not
a matter of affirmation or negation,
of belief or doubt. The Truth must be
directly experienced while in absence ofthe I beyond the mind.
Whosoever liberates the self from the
intellect can experience, can vividly
verify, can feel an element which
radically transforms.
When we liberate ourselves from the
mind, then this mind is converted into
a ductile, elastic and useful vehicle
with which we express ourselves in this
conscious world.
Superior logic invites us to think that
liberating, emancipating ourselves from
the mind, releasing ourselves from all
mechanism is equivalent in fact to theawakening of the consciousness, to the
termination of automatism.
That which is beyond the mind is
Brahma, the uncreated eternal space, that
which has no name, the Reality...
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About Samael Aun Weor
Samael Aun Weor, (pronounced sam-ayel a-onvay-ohr) was born in Colombia during the
middle of a earthquake on March 6th 1917,he disincarnate on the Christmas of 1977 onDecember 24th, in Mexico City, where hespent most of his life. He was a prolific writer,philosopher, esoteric scientist, anthropologistand teacher of the Gnostic Esoteric Mysteries.Samael Aun Weor worked tirelessly forhumanity, and made it his lifes purpose toinvestigate and unveil the mysteries of thecosmos and human nature.
Samael Aun Weor, together with hiswife Litelantes founded the first GnosticAnthropological school in the early 1950swith the sole aim of bringing to humanity thewisdom of Gnosis and the keys to attainingself-knowledge.
Samael Aun Weor wrote over sixty books andgave hundreds of lectures on the Gnostic pathto self-knowledge. He renounced personal
income from the sale of his books and thegiving of lectures. However with the help of asmall but dedicated group of students he wasable to accomplish a grandiose work leaving tohumanity a masterpiece of esoteric writings.
The wisdom contained in his books is notderived via the usual methods of scholarlyand historical research, neither are they basedon theory or intellectual speculation. Samael
Aun Weor acquired his knowledge frommetaphysical dimensions of reality and naturewhich are hidden to most people - but visibleto those who choose to work on themselvesto prepare and develop spiritual means ofperception.
His writings include topics on; occult scienceand medicine, meditation, Aztec and Mayancultures, Esoteric Buddhism and Christianity,mythology, psychology, sexology, alchemy,
kabbalah, the future and past epochs ofhumanity and an unveiling of the worldsmystery teachings.
Though his accomplishments are certainlyimpressive by any standard, they are merely
the pale material reflection of the work heaccomplished internally and spiritually. Yet,in spite of his wisdom and generosity towardshumanity, he always said:
Do not follow me, I am just a signpost,reach your own self-realisation.
Today there are Gnostic groups and schoolsworldwide, founded on the principles of
universal charity and wisdom. These Gnosticgroups study art, science, meditation,anthropology, philosophy and the religions ofthe world.
The origin of the stream of Gnosis runs fromthe Ancient Mystery Schools and now thisstream flows again throughout the world. Itis the mission and purpose of contemporaryGnosticism to explain, educate and unveilthese ageless systems of wisdom that are so
vital for our culture and the enrichment ofhumanity.
V.M. Samael Aun Weor V.M. Litelantes
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The Gnostic Institute of Anthropology - Magazine
Lack of meditation leaves ignorance.
Know well what leads you forward
and what hold you back, and choose
the path that leads to wisdom."
- Buddha