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Isan sent a mirror to Master Koysen, who 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, or else 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 saintly 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 prayer and meditation.

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, he only drank water, and every half hour he pulled out two 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.  Fasting for forty days, mortifying himself horribly, sunk in profound inner meditation, he achieved the disassociation from the mental mechanism, 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.  However, they are able to liberate their Essence so that it will fuse with their Being and participate in 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 be attained.

When one achieves the dissolution of the mental mechanism, then comes that which the Oriental race calls “the breaking of the bag,” the 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 it now participates in the communion of the Saints.

Only through the experience of ecstasy can we know what the Truth and life are.  Only in the absence of the “I” can we enjoy the ecstasy of life in its movement.

Only in the state of ecstasy can we discover the deep significance of the Nativity, which every year we always celebrate with jubilation in our hearts.

When in the state of ecstasy, we study the life of Christ.  Then we discover that a great fragment of this cosmic drama represented by the Lord remains unwritten.

We must practice Gnostic meditation daily; it can be practiced alone or in a group.

This technique of meditation, taught in this book, must be established in all of the Gnostic Lumisials as an obligation, thus converting those Lumisials into centers of meditation.

All of the Gnostic Brethren must gather, sit and meditate as a group.

Every Gnostic group must practice this technique of meditation before or after the meetings of Second Chamber.

This technique of meditation also can and must be practiced daily in our homes.  Those who can go out to the woods, to the country, must do so in order to meditate within the silence of the forest.

It is necessary to include within the order of the Gnostic Lumisials the technique of meditation, based on the message and the teachings of this book.  Thus, we deliver the unique technique of meditation that must be accepted in all of the Lumisials.

It is false to asseverate that the Great Reality can operate inside of an individual who does not possess the Existential Bodies of the Being.

It is stupid to affirm that the Great Reality can penetrate inside of any body (as the tenebrous ones from Subub assert) in order (they say) to cast out of ourselves the instinctive, submerged animal entities which constitute the pluralized “I.”

We repeat: The Great Reality cannot penetrate inside of those who do not possess the superior existential bodies of the Being.  We can create the superior existential bodies of the Being only with the Maithuna (sexual magic).

The great Avatar Ashiata Shiemash could incarnate within his Bodhisattva when the mind of the latter was in absolute quietude and silence.  This was due to the concrete fact that he already was in possession of his superior existential bodies of the Being from ancient reincarnations.

It is also necessary to clarify that after the ecstasy, and in spite of having received a tremendous amount of energy, the “I” is not dissolved, as many students of occultism mistakenly believe.

The dissolution of the “I” is only possible through profound comprehension and through incessant daily work on ourselves, from instant to instant.

We explain all of this in order not to confuse the Gnostic meditation with the tenebrous practices of Subub, and many other schools of Black Magic.

When a mystic attains ecstasy, and returns into his physical body, then he feels the urgent necessity of creating the superior existential bodies of the Being and the indescribable longing of dissolving the “I.”

Ecstasy is not a nebulous state, but a transcendental state of wonderment, which is associated with perfect mental clarity.

Brothers and sisters of mine: I wish for you a merry Christmas and a prosperous new year.

May the star of Bethlehem shine upon your path.

Inverential Peace,

Samael Aun Weor