Where can we find inspiration and motivation to continue the path, especially when results are hardly visible, if any at all?
In some of the course materials on this website it is mentioned that aspirants are frequently given some kind of experiences to inspire them in the beginning, but I do not see anything like this.
I am doing transmutation, runes, concentration, meditation, prayers, etc. on a daily basis, but this does not yield too much inspiration per se.
In some of the course materials on this website it is mentioned that aspirants are frequently given some kind of experiences to inspire them in the beginning, but I do not see anything like this.
I am doing transmutation, runes, concentration, meditation, prayers, etc. on a daily basis, but this does not yield too much inspiration per se.
Accepted Answer
Sitting for one to two hours a day with a chaotic mind is not meditation.
Even so, sitting to meditate will mean nothing if during the other twenty-two to twenty-three hours of the day you are distracted and identified.
Seeing that your mind is in chaos is a state of comprehension. This is the beginning of the meditative path of serenity as described in Buddhism and the nine stages of calm abiding.
But to go deeper, you must strengthen your consciousness through self-observation.
Do not label or rationalize what you experience. Comprehension is obtained through searching, looking, seeing with the consciousness, in more and more profound levels.
You don't need to answer these questions, but the following can serve you for reflection and understanding:
How do you act from day to day? Why do you act specific ways around certain people?
What are the thoughts, feelings, and impulses that occur within you from moment to moment, at your job, at home, with your family? Where do they arise, and for what purpose?
When do you tend to get angry? Why do you tend to get angry? With whom? How frequently?
What thoughts emerge when your self-esteem is hurt? Your pride? Vanity?
What do you mean by "comprehension"? Who in you wants to comprehend, and to comprehend what?
Who in you wants to change, and why?
Don't rationalize these points. SEE yourself. LOOK. Self-observation is not intellectual or mechanical. Self-observation is developed the more you use it and the more you choose to use it.
If you want to cease being a machine, to stop suffering, then make the right choices in how you use your mind, heart, and body. This is known as ethical discipline.
The point is that you are choosing to remain identified with your problems and your "spiritual" projections of what you want to achieve, and your projected plans of what a "gnostic" should do is making you despair.
People leave gnosis because they don't know how to use the consciousness and because they choose to indulge in negative behaviors.
Ethical discipline is the beginning: learning to actively use the consciousness without the interference of desire.
You stated that you see your defects. But why do you go along with them? Why do you feed them? If you feel dejected it's because you are doing it to yourself.
Therefore, with a lot of wisdom, Samael Aun Weor stated that if our psychological work is negative, it is due to our own fault.
If you see your defects and go along with them, you are defeating yourself. You've made the choice to invest your anger, pride, fear, despair, with energy.
If you as a consciousness really see your defects, then you will make the effort not to get carried along with them or to give your desires what they want.
All of this is choice. A superior level of being is always above us from moment to moment. The problem is that most of us make bad choices in how to act, in how we use our three brains, from moment to moment.
Inspiration arises when you as a consciousness see that you are not the body, affections, or the mind, but something more. You see that the reality within has nothing to do with suffering. This brings joy and strength when confronting defects of a diabolic and gargantuan nature.
Be patient with yourself, but have the courage to recognize where you continue to indulge in desire, what "I" want, what "I" crave.
When you see your defects, don't act on them. Don't indulge in the thoughts, feelings, or impulses that they force upon your consciousness, and which arise spontaneously without the least anticipation, unless we are vigilant and alert like watchmen in times of war.
Observation of the FACTS will lead you to further states of inspiration.
Even so, sitting to meditate will mean nothing if during the other twenty-two to twenty-three hours of the day you are distracted and identified.
Seeing that your mind is in chaos is a state of comprehension. This is the beginning of the meditative path of serenity as described in Buddhism and the nine stages of calm abiding.
But to go deeper, you must strengthen your consciousness through self-observation.
Do not label or rationalize what you experience. Comprehension is obtained through searching, looking, seeing with the consciousness, in more and more profound levels.
You don't need to answer these questions, but the following can serve you for reflection and understanding:
How do you act from day to day? Why do you act specific ways around certain people?
What are the thoughts, feelings, and impulses that occur within you from moment to moment, at your job, at home, with your family? Where do they arise, and for what purpose?
When do you tend to get angry? Why do you tend to get angry? With whom? How frequently?
What thoughts emerge when your self-esteem is hurt? Your pride? Vanity?
What do you mean by "comprehension"? Who in you wants to comprehend, and to comprehend what?
Who in you wants to change, and why?
Don't rationalize these points. SEE yourself. LOOK. Self-observation is not intellectual or mechanical. Self-observation is developed the more you use it and the more you choose to use it.
If you want to cease being a machine, to stop suffering, then make the right choices in how you use your mind, heart, and body. This is known as ethical discipline.
The point is that you are choosing to remain identified with your problems and your "spiritual" projections of what you want to achieve, and your projected plans of what a "gnostic" should do is making you despair.
People leave gnosis because they don't know how to use the consciousness and because they choose to indulge in negative behaviors.
Ethical discipline is the beginning: learning to actively use the consciousness without the interference of desire.
You stated that you see your defects. But why do you go along with them? Why do you feed them? If you feel dejected it's because you are doing it to yourself.
Therefore, with a lot of wisdom, Samael Aun Weor stated that if our psychological work is negative, it is due to our own fault.
If you see your defects and go along with them, you are defeating yourself. You've made the choice to invest your anger, pride, fear, despair, with energy.
If you as a consciousness really see your defects, then you will make the effort not to get carried along with them or to give your desires what they want.
All of this is choice. A superior level of being is always above us from moment to moment. The problem is that most of us make bad choices in how to act, in how we use our three brains, from moment to moment.
Inspiration arises when you as a consciousness see that you are not the body, affections, or the mind, but something more. You see that the reality within has nothing to do with suffering. This brings joy and strength when confronting defects of a diabolic and gargantuan nature.
Be patient with yourself, but have the courage to recognize where you continue to indulge in desire, what "I" want, what "I" crave.
When you see your defects, don't act on them. Don't indulge in the thoughts, feelings, or impulses that they force upon your consciousness, and which arise spontaneously without the least anticipation, unless we are vigilant and alert like watchmen in times of war.
Observation of the FACTS will lead you to further states of inspiration.
For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami
How often do you meditate, and upon what? What does your meditation practice consist of?
As Samael Aun Weor taught us:
These are the experiences we need in order to inspire and awaken us.
As Samael Aun Weor taught us:
The greatest joy for the Gnostic is to celebrate the discovery of some of his defects.We find inspiration through self-observation and meditation on the ego, by comprehending our faults and learning the way to change them.
A discovered defect becomes a dead defect. When we discover any defect, then we should see it in action, as when one is seeing a movie, yet without judging or condemning it.
To intellectually comprehend the discovered defect is not enough. It is necessary to submerge ourselves into profound interior Meditation, in order to comprehend the defect in other levels of our mind. -The Elimination of Satan's Tail
These are the experiences we need in order to inspire and awaken us.
"I love those who do not first seek behind the stars (for some ecstatic mystical experience or samadhi) for a reason to go under (to descend into the infernal worlds and work on the ego) and be a sacrifice (for humanity), but who sacrifice themselves for the earth (Malkuth, through training the body with alchemy, runes, transmutation, pranayama, sacred rites, etc.), that the earth may some day become the Superman's (a vehicle for Kether, Chokmah, and Binah). -Thus Spoke Zarathustra, Friedrich Nietzsche
For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami
I meditate 1-2 hours a day, but my mind is still a chaos and concentration is still an issue. Consequently, comprehension equals almost to 0.
That is the point- you say that by comprehending our faults and learning the way to change them. What if comprehension exists only at intellectual level, and meditation does not shed any light? Yes, I see a number of defects during the day, but what is the point if you neither comprehend them nor you are able to change your behavior due to the lack of in depth comprehension?
That is the point- you say that by comprehending our faults and learning the way to change them. What if comprehension exists only at intellectual level, and meditation does not shed any light? Yes, I see a number of defects during the day, but what is the point if you neither comprehend them nor you are able to change your behavior due to the lack of in depth comprehension?
Accepted Answer
Sitting for one to two hours a day with a chaotic mind is not meditation.
Even so, sitting to meditate will mean nothing if during the other twenty-two to twenty-three hours of the day you are distracted and identified.
Seeing that your mind is in chaos is a state of comprehension. This is the beginning of the meditative path of serenity as described in Buddhism and the nine stages of calm abiding.
But to go deeper, you must strengthen your consciousness through self-observation.
Do not label or rationalize what you experience. Comprehension is obtained through searching, looking, seeing with the consciousness, in more and more profound levels.
You don't need to answer these questions, but the following can serve you for reflection and understanding:
How do you act from day to day? Why do you act specific ways around certain people?
What are the thoughts, feelings, and impulses that occur within you from moment to moment, at your job, at home, with your family? Where do they arise, and for what purpose?
When do you tend to get angry? Why do you tend to get angry? With whom? How frequently?
What thoughts emerge when your self-esteem is hurt? Your pride? Vanity?
What do you mean by "comprehension"? Who in you wants to comprehend, and to comprehend what?
Who in you wants to change, and why?
Don't rationalize these points. SEE yourself. LOOK. Self-observation is not intellectual or mechanical. Self-observation is developed the more you use it and the more you choose to use it.
If you want to cease being a machine, to stop suffering, then make the right choices in how you use your mind, heart, and body. This is known as ethical discipline.
The point is that you are choosing to remain identified with your problems and your "spiritual" projections of what you want to achieve, and your projected plans of what a "gnostic" should do is making you despair.
People leave gnosis because they don't know how to use the consciousness and because they choose to indulge in negative behaviors.
Ethical discipline is the beginning: learning to actively use the consciousness without the interference of desire.
You stated that you see your defects. But why do you go along with them? Why do you feed them? If you feel dejected it's because you are doing it to yourself.
Therefore, with a lot of wisdom, Samael Aun Weor stated that if our psychological work is negative, it is due to our own fault.
If you see your defects and go along with them, you are defeating yourself. You've made the choice to invest your anger, pride, fear, despair, with energy.
If you as a consciousness really see your defects, then you will make the effort not to get carried along with them or to give your desires what they want.
All of this is choice. A superior level of being is always above us from moment to moment. The problem is that most of us make bad choices in how to act, in how we use our three brains, from moment to moment.
Inspiration arises when you as a consciousness see that you are not the body, affections, or the mind, but something more. You see that the reality within has nothing to do with suffering. This brings joy and strength when confronting defects of a diabolic and gargantuan nature.
Be patient with yourself, but have the courage to recognize where you continue to indulge in desire, what "I" want, what "I" crave.
When you see your defects, don't act on them. Don't indulge in the thoughts, feelings, or impulses that they force upon your consciousness, and which arise spontaneously without the least anticipation, unless we are vigilant and alert like watchmen in times of war.
Observation of the FACTS will lead you to further states of inspiration.
Even so, sitting to meditate will mean nothing if during the other twenty-two to twenty-three hours of the day you are distracted and identified.
Seeing that your mind is in chaos is a state of comprehension. This is the beginning of the meditative path of serenity as described in Buddhism and the nine stages of calm abiding.
But to go deeper, you must strengthen your consciousness through self-observation.
Do not label or rationalize what you experience. Comprehension is obtained through searching, looking, seeing with the consciousness, in more and more profound levels.
You don't need to answer these questions, but the following can serve you for reflection and understanding:
How do you act from day to day? Why do you act specific ways around certain people?
What are the thoughts, feelings, and impulses that occur within you from moment to moment, at your job, at home, with your family? Where do they arise, and for what purpose?
When do you tend to get angry? Why do you tend to get angry? With whom? How frequently?
What thoughts emerge when your self-esteem is hurt? Your pride? Vanity?
What do you mean by "comprehension"? Who in you wants to comprehend, and to comprehend what?
Who in you wants to change, and why?
Don't rationalize these points. SEE yourself. LOOK. Self-observation is not intellectual or mechanical. Self-observation is developed the more you use it and the more you choose to use it.
If you want to cease being a machine, to stop suffering, then make the right choices in how you use your mind, heart, and body. This is known as ethical discipline.
The point is that you are choosing to remain identified with your problems and your "spiritual" projections of what you want to achieve, and your projected plans of what a "gnostic" should do is making you despair.
People leave gnosis because they don't know how to use the consciousness and because they choose to indulge in negative behaviors.
Ethical discipline is the beginning: learning to actively use the consciousness without the interference of desire.
You stated that you see your defects. But why do you go along with them? Why do you feed them? If you feel dejected it's because you are doing it to yourself.
Therefore, with a lot of wisdom, Samael Aun Weor stated that if our psychological work is negative, it is due to our own fault.
If you see your defects and go along with them, you are defeating yourself. You've made the choice to invest your anger, pride, fear, despair, with energy.
If you as a consciousness really see your defects, then you will make the effort not to get carried along with them or to give your desires what they want.
All of this is choice. A superior level of being is always above us from moment to moment. The problem is that most of us make bad choices in how to act, in how we use our three brains, from moment to moment.
Inspiration arises when you as a consciousness see that you are not the body, affections, or the mind, but something more. You see that the reality within has nothing to do with suffering. This brings joy and strength when confronting defects of a diabolic and gargantuan nature.
Be patient with yourself, but have the courage to recognize where you continue to indulge in desire, what "I" want, what "I" crave.
When you see your defects, don't act on them. Don't indulge in the thoughts, feelings, or impulses that they force upon your consciousness, and which arise spontaneously without the least anticipation, unless we are vigilant and alert like watchmen in times of war.
Observation of the FACTS will lead you to further states of inspiration.
For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami
It seems that I am going in circles in all this journey.
Let's start from meditation. Whether in meditation or daily life the trend is the same – trying to self-remember and self-observe, got distracted and then return to self-remembering or object of meditation. And there is one million reasons of being distracted – speaking publicly, dialogue with somebody, internal dialogue in the mind, daydreaming, etc. Of course, it is very easy to say – stop being identified, easier said than done – I just got distracted and then return, but I cannot simply get to the point of not being distracted, no matter how much I analyze the reasons of being distracted, retrospectively whether I isolate from the rest of the world or not.
I still don't really understand how should I use my consciousness. You are saying that it is a choice to invest in anger, lust, etc. and I should make the effort not to get carried along with them. But that is the problem – I do not comprehend the negative outcome resulting from those defects. Simply, if somebody says something rude to me – I just feel the anger, hate, etc., towards that person and that anger seems to be a part of me, I just cannot resist it. I just cannot feel love toward that somebody, just because somebody said so – to me this would just be fake. I may not explode externally, but deep inside I feel resentment, seek for revenge, even if I try to meditate. It is the same like an alcohol addict would be trying to stop drinking – this is impossible unless you reach the bottom and comprehend the negative influence of the alcohol. That is the point – you keep indulging in your negative behavior because you do not comprehend the negative result of it. And without comprehension (not mentioning skimpy attempts of meditation) – how can you stop it? You just observe after the fact that you have went along with them as you just not able to learn the lesson.
Let's start from meditation. Whether in meditation or daily life the trend is the same – trying to self-remember and self-observe, got distracted and then return to self-remembering or object of meditation. And there is one million reasons of being distracted – speaking publicly, dialogue with somebody, internal dialogue in the mind, daydreaming, etc. Of course, it is very easy to say – stop being identified, easier said than done – I just got distracted and then return, but I cannot simply get to the point of not being distracted, no matter how much I analyze the reasons of being distracted, retrospectively whether I isolate from the rest of the world or not.
I still don't really understand how should I use my consciousness. You are saying that it is a choice to invest in anger, lust, etc. and I should make the effort not to get carried along with them. But that is the problem – I do not comprehend the negative outcome resulting from those defects. Simply, if somebody says something rude to me – I just feel the anger, hate, etc., towards that person and that anger seems to be a part of me, I just cannot resist it. I just cannot feel love toward that somebody, just because somebody said so – to me this would just be fake. I may not explode externally, but deep inside I feel resentment, seek for revenge, even if I try to meditate. It is the same like an alcohol addict would be trying to stop drinking – this is impossible unless you reach the bottom and comprehend the negative influence of the alcohol. That is the point – you keep indulging in your negative behavior because you do not comprehend the negative result of it. And without comprehension (not mentioning skimpy attempts of meditation) – how can you stop it? You just observe after the fact that you have went along with them as you just not able to learn the lesson.
I reflected more upon what you are saying.
You state that observation of the facts will lead to further stages of inspiration. Now, when I observe the facts I see primarily negative things, such as inability to stabilize the mind, meditate, conquer afflictions, understand the root causes of distractions, comprehension of egos, etc. Observation of facts leads only to the disappointment.
Don't get me wrong – all of these things that this doctrine is saying are very nice and beautiful, but I am just struggling to see how it helps in practical life. You say that people leave gnosis, because they indulge in negative behaviors. I guess I don't differ much from these people and I fully understand them – I just don't see how gnosis can help here and now to stop suffering, find the answers to the questions or overcome defects. You may put on paper whatever you want, but when it comes to the real life it is completely different story.
Finally, you say that superior level of being is always above us from moment to moment. So what? What is the value of it if it never guides us, doesn't respond to our prayers, doesn't give inspiration or comprehension?
You state that observation of the facts will lead to further stages of inspiration. Now, when I observe the facts I see primarily negative things, such as inability to stabilize the mind, meditate, conquer afflictions, understand the root causes of distractions, comprehension of egos, etc. Observation of facts leads only to the disappointment.
Don't get me wrong – all of these things that this doctrine is saying are very nice and beautiful, but I am just struggling to see how it helps in practical life. You say that people leave gnosis, because they indulge in negative behaviors. I guess I don't differ much from these people and I fully understand them – I just don't see how gnosis can help here and now to stop suffering, find the answers to the questions or overcome defects. You may put on paper whatever you want, but when it comes to the real life it is completely different story.
Finally, you say that superior level of being is always above us from moment to moment. So what? What is the value of it if it never guides us, doesn't respond to our prayers, doesn't give inspiration or comprehension?
Negative thoughts and feelings belong to the ego, not the consciousness.
The consciousness must learn to observe. The mind cannot understand or objectively observe the mind.
The techniques of this tradition are practical for the consciousness. If you simply leave it in the intellect, then it is not practical.
Knowledge is of the mind. Comprehension is of the heart.
I recommend you deeply reflect on the following teaching and examine how it applies to you:
The consciousness must learn to observe. The mind cannot understand or objectively observe the mind.
The techniques of this tradition are practical for the consciousness. If you simply leave it in the intellect, then it is not practical.
Knowledge is of the mind. Comprehension is of the heart.
I recommend you deeply reflect on the following teaching and examine how it applies to you:
For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami
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