In practicality we have been able to verify that as much in materialistic schools as in spiritualistic schools, people are completely bottled up within the dogma of evolution.
Deep down, modern opinions about the origin of human beings and their past evolution are cheap sophistry; they do not withstand a profound, critical study.
Notwithstanding that all of Darwin’s theories have been accepted as articles of faith by Karl Marx and his much revered dialectic materialism, modern scientists know nothing about the origins of the human being: they have proved nothing, they have experienced nothing directly, and they lack accurate, specific, and precise proofs about human evolution.
On the contrary, if we address the historic humanity—that is, the data from the last twenty or thirty thousand years B.C.—then we will find specific proofs, unmistakable signs of superior types of humans, incomprehensible to modern people, and whose presence can be demonstrated through multiple testimonies, ancient hieroglyphs, ancient pyramids, exotic monoliths, mysterious papyri, and diverse, ancient monuments.
Likewise, modern scientists know nothing—in an exact manner and through direct experience—about those prehistoric humans, those strange and mysterious creatures of an aspect so similar to the intellectual animal and nevertheless, so different, so mysterious—and whose illustrious bones are sometimes found deeply hidden in archaic deposits of the glacial or pre-glacial period.
Gnostic science teaches that the rational animal—as we presently know it—is not a perfect being: it is an animal, and not yet a human in the complete sense of the word. Nature develops the rational animal to a certain point, and thereafter nature abandons him. Yes, nature gives complete freedom to the rational animal to either pursue by himself the continuation of his own development or to waste all of his potential and degenerate.
The laws of evolution and devolution are the mechanical axis of all nature, and have nothing to do with the realization of the inner Being.
So, within the intellectual animal exist tremendous possibilities that the mechanics of evolution cannot develop. Thus, these possibilities must either be developed or lost, because there exists no mechanical law for these possibilities to develop by themselves.
The development of such latent possibilities is only possible in well-defined conditions, and this demands tremendous, individual super-efforts and efficient assistance granted by those Masters who have already done the work in the past.
The rational animals who want to develop all of their latent possibilities in order to become humans must enter onto the path of the revolution of the. The intellectual animal is a grain, a seed; the Tree of Life, that is, the true human, can be born from that seed. That true human is the man whom Diogenes was looking for at noon with a lit lamp through the streets of Athens, and whom Diogenes unfortunately did not find.
It is not a law that these latent possibilities within this grain, within this very special seed, will develop: it is normal and natural for them to be lost.
The true human is as different from the intellectual animal as the lighting bolt is from the cloud.
If the grain does not die, the seed will not sprout. Therefore, it is necessary, it is essential, that the, the “I,” the self-willed, die in order for the human to be born.
Teachers of schools, colleges, and universities must teach their students the path of revolutionary ethics. Only in this manner is it possible to accomplish the death of the.
By making an emphasis upon this, we can affirm that the revolution of theis not only rare in this world, but moreover, it is becoming more and more rare.
The revolution of thehas three perfectly defined factors:
The order of these factors does not alter the product.
Understand: if we do not want the revolution of our, if we do not make tremendous super-efforts to develop the latent possibilities that will take us to the realization of our inner Self, then it is clear that such possibilities will never develop by themselves.
Therefore, those who achieve the realization of the Self, those who become saved, are very rare, and any kind of injustice does not exist in this. Why should the wretched intellectual animal attain what it does not want?
A radical, total, and definite change is needed; nevertheless, not all the beings want that change: they do not desire it, they do not know about it, and if they are told about it but they do not understand it, if they do not comprehend it, if they are not interested in it, why should they be forced to attain what they do not want?
The truth is that before the individual acquires new faculties or powers that he does not even remotely know about and which he does not possess, he must first acquire the faculties and powers that he mistakenly thinks he has, but indeed does not.
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