Blue Time or Rest Therapeutics

Upon the mysterious threshold of the Temple of Delphi, a Greek maxim existed, which was engraved in the stone and stated: Homo Nosce te Ipsum, “Man know thyself and thou shalt know the Universe and the Gods.”

In the final instance, it is obvious, evident, and clear that the study of oneself and serene reflection conclude in the quietude and in the silence of the mind.

When the mind is quiet and in silence (not only in the intellectual level, but in each and every one of the forty-nine subconscious departments) then the Newness emerges. The Essence, the consciousness, comes out of the bottle, and the awakening of the soul, the Ecstasy, the Samadhi, occurs.

The daily practice of meditation transforms us radically. People who do not work on the annihilation of the “I” are like butterflies that flutter from one school to another. They have yet to find their center of permanent gravity. Therefore, they die as failures, without ever having achieved the inner Self-realization of their Being.

The awakening of the consciousness is only possible by means of liberating ourselves from mental dualism and by emancipating ourselves from the struggle of the antitheses or from intellectual surges.

Any subconscious, infra-conscious, or unconscious submerged struggle is converted into an impediment for the liberation of the Essence (soul).

Every antithetical battle (as insignificant and unconscious as it might appear) indicates, accuses, and aims to obscure points that are ignored and unknown within the atomic infernos of the human being.

To reflect, observe, and know these infrahuman aspects, these obscure points of oneself, is indispensable in order to achieve the absolute quietude and silence of the mind.

Only in the absence of the “I” is it possible to experience and live the integral revolution and the revolution of the dialectic.

Blue time or rest therapeutics has basic rules without which it would be impossible to emancipate ourselves from the mortifying shackles of the mind. These rules are:

1. Relaxation: It is indispensable to relax the body for meditation; no muscle should remain with tension. It is urgent to provoke and to regulate drowsiness by will. It is evident that with the wise combination of drowsiness and meditation, that which is called illumination will be the outcome.

2. Retrospection: What are we looking for in retrospection? Due to the mechanical life that he lives in, the intellectual animal forgets the Self. Thus, he falls into fascination. He goes around with his consciousness asleep, without remembering what he did at the moment of rising from his bed, without knowing the first thoughts of the day, his actions, and the places he has been.

The objective of retrospection is the acquisition of awareness of one’s behavior or actions of the past. When carrying out the retrospection, we should not put any objections to the mind; we will recall memories of past actions, from the moment of beginning the retrospection to the desired moment in our lives. We should study each memory without becoming identified with it.

3. Serene Reflection: First, before any thoughts surge, we need to become fully aware of the mood that we are in. Serenely observe our mind; pay full attention to any mental form that appears on the screen of the intellect.

It is necessary to become sentries of our own mind during any given agitated activity, and to then stop for an instant and observe it.

4. Psychoanalysis: Examine, estimate, and inquire about the origin and root of every thought, memory, affection, emotion, feeling, resentment, etc., while they emerge from within the mind.

During psychoanalysis, one must examine, evaluate, inquire, and find out the origin of, the cause of, the reason for, or the fundamental motive for each thought, memory, image, and association as they emerge from the bottom of the subconsciousness.

5. Mantralization or Koan: The objectives of this phase are:

• a) To mix the magical forces of mantras or koans in our inner universe.
• b) To awaken the consciousness.
• c) To internally accumulate christic atoms of high voltage.

In this psychological work, the intellect must assume a psychological, receptive, integral, unitotal, complete, tranquil, and profound state. One achieves this unitotal receptive state with the koans or phrases that control the mind.

6. Superlative Analysis: Consists of an introspective knowledge of oneself. During deep meditation, introversion is indispensable.

In that state, one will work in the process of the comprehension of the “I” or defect that one wants to disintegrate. The Gnostic student will concentrate on the psychological aggregate and will maintain it on the screen of the mind. Above all, it is indispensable to be sincere with oneself.

Superlative analysis consists of two phases which are:

• a) Self-exploration: To investigate within the depths of our consciousness and in the 49 levels of our subconsciousness when the defect first manifested itself in our lives, when it last manifested itself, and in which moment it has had more strength to manifest itself.
• b) Self-discovery: To investigate the nourishing foods of the “I.” To fraction and divide the defect in various parts and to study each part in order to get to know the kind of “I’s” it originates from and the kind of “I’s” that originate from it.

7. Self-judgment: To seat the defect being studied in the defendant’s chair. To bring to judgment the damages it causes to the consciousness and the benefits that the annihilation of the defect being judged would bring into our life.

8. Prayer: One will supplicate (ask) the Divine Mother Kundalini, our inner and individual Mother, with much fervor. One will talk to her with frankness and introvert all the defects and faults that one has, so that She, who is the only one capable of disintegrating the “I’s,” will disintegrate them at their very roots.

It is pleasant and interesting to attend the meditation halls (Gnostic sanctuaries) any time one is able to do so.

It is essential to always practice meditation with closed eyes so as to avoid external sensory perceptions.