Become Enlightened by Attention, Self-observation, and Kundalini

Moses said in Genesis:

“Let there be light, and there was light!” 

This is not something that corresponds to a remote past, no! This tremendous beginning, which shuddered at the first instant, never changes time, it is as eternal as all eternity; we must take it as a crude reality from instant to instant, and from moment to moment...

Let us remember Goethe, the great German initiate; before dying his last words were: “light, more light!”..., and he died. (In parentheses, Goethe is now reincarnated in Holland, he has a physical body; but this time, he does not have a male physical body, now he has female physical body, and is married to a Dutch prince; now she is a highborn Dutch lady; that is very interesting, isn't it?)

Well, continuing forward with what we have started, this matter about making light is very important, because as long as one lives in darkness, one yearns for the light; one is blind. The person who is stuck in a sinkhole, in the darkness, in an underground, what he most yearns for is light...

Well, the essence is the most worthy, the most decent thing that we have inside; the essence originally comes from the milky way, where the musical note La resonates; then passes to the sun, with the note Sol, and then comes to this physical world with the note Mi...

The essence is beautiful, it is, let's say, a fraction of one's human-Christic principle, which is the human soul, right? Which normally dwells in the causal world. This is why, with just reason, it is said of the “Christ-essence” or the “Christ-consciousness”; and it is said that our consciousness in Christ can be saved, etc., etc.

All that is true, all that is correct; but what is serious about our consciousness, about our essence, is that being so precious, possessing such marvelous gifts, such precious natural powers, it is bottled, then, within all those undesirable, subjective elements that we unfortunately carry within. That is to say, it is stuck (speaking in synthesis), within a dungeon...

Our essence wants the light, but how? We yearn for it; there is no one who does not yearn for the light! Unless that one is already too lost, well, when one has any aspiration, one wants the light...

So one has to do it; and this matter about "making light" is very serious matter, because it implies destroying the receptacles or dungeons (or speaking in synthesis, the black den where our essence is stuck), to rescue it, free it, extract it from there, in order for one to remain as one should be, that is, as an enlightened person, as a true “seer”, as a true enlightened being; enjoying that fullness that belongs to us by nature and to which we truly have a right.

But what happens is that it takes heroism, a series of tremendous acts of heroism, to free our soul, to get it out of the dungeon where it is stuck, to steal it from the darkness..

What I am saying, then, would be interesting for you to be able to truly cognizantly comprehend it, because it could even be the case that by listening, you would not listen; or did not live, let us say, the meaning of the word that I am saying. You have to know how to value these words, to understand, then, what I am affirming...

Rescuing the soul, taking it out of the darkness, is beautiful, but it is not easy; the normal thing is that it remains imprisoned. One will not be able to enjoy authentic illumination as long as the essence, the consciousness, the soul, is there bottled up, imprisoned; behold the gravest of this matter...

Then it is necessary, perforce, to destroy, to disintegrate heroically, with a heroism superior to that of Napoleon in his great battles, or superior to that of Morelos in his fight for freedom, etc.; unparalleled heroism, to be able to free the poor soul, to get it out of the darkness, it is necessary first of all (as I said on the last occasion here to our brothers and sisters... ...to know, well, the techniques, the procedures that lead to the destruction of those "elements" where the soul is bottled up, imprisoned, so that enlightenment can come.

Observation: Directed Attention

First of all, we must begin by comprehending the need to know how to observe. We are, for example, sitting here, all of us, in these chairs; we know that we are sitting, but we have not observed these chairs.

In the first case, we have the knowledge that we are sitting on them, but observing them is already something else. In the first case, there is one, let's say..., there is knowledge, but not observation. Observation requires a special concentration: Observe what they are made of, and then go into meditation, discover their atoms, their molecules... This already requires, let's say, directed attention...

Knowing that one is sitting in a chair is undirected attention, passive attention; but looking at the chair would already be directed attention.

Likewise, we can think a lot about ourselves, but this does not mean that we are observing our thoughts; observing is different, it is different...

We live in a world of inferior emotions. Anything produces inferior emotions in us, and we know that we have them; but it is one thing to know that one is in a negative mood, and another thing to observe the negative mood one is in, which is something completely different...

Let's see, for example, on a certain occasion, a gentleman told a psychologist, he said, "Well, I feel antipathy for a certain person, and he quoted his name and surnames.

The psychologist replied, "Observe that person."

The interrogator answered again, he said, "But, how am I going to observe that person, when I know that person?"

The psychologist concluded that he did not want to observe, that he knew, but did not observe; knowing is one thing and observing is quite another thing: one can know that one has a negative thought, but that does not mean that one is observing it; one knows that one is in a negative mood, but one has not observed that negative mood...

In practical life, we see that within us there are many things that should cause us shame: ridiculous comedies, inner questions, protests, morbid thoughts, etc.; but knowing that you have them is not having observed them.

Someone can say: “yes, right now I have a morbid thought”; but it is one thing to know that you have it and another thing is to observe it, which is totally different.

So, if one wants to get rid of this or that undesirable psychological element, first of all, one has to learn to observe with the purpose of obtaining a change; because, certainly, if one does not learn to self-observe, any possibility of change becomes impossible...

When one learns to self-observe, the sense of self-observation develops in oneself. Normally this sense is atrophied in the human race, it is degenerated, but as we use it, it unfolds and develops.

As a first point of view, we come to evidence through self-observation that even the most insignificant thoughts, or the most ridiculous comedies that happen internally and that are never externalized, do not belong to our essence, they are created by others: by our “I’s.”

What is grave is to identify oneself with those comedies, with those ridiculous things, with those protests, with those angers, etc., etc. If one identifies with any inferior extreme of these, the “I” that produces them becomes stronger, and thus, any possibility of elimination becomes more and more difficult. So, observation is vital when it comes to bringing about a radical change in ourselves...

The different “I’s” that live inside our psyche are very cunning, very sagacious; many times they appeal to the "roll" of memories that we carry in the intellectual center...

Let us suppose that in the past one was fornicating with any other person of the opposite sex, and that one is insisting, or not, in eliminating lust; then the ego of lust will appeal, it will seize the center of memories of the intellectual center; that “I” will grab there, let's say, the "roll" of memories, of scenes of lubricity and he will pass them off as the person's fantasy, and he will become more invigorated, he will become stronger and stronger.

Because of all these things, you must see the need for self-observation. Therefore, a radical and truly definitive change would not be possible if we did not learn to observe ourselves...

Knowing is not observing; thinking is not observing either. Many believe that thinking of oneself is observing but it is not. One can be thinking of oneself, and yet one is not observing oneself; Thinking of oneself is as different from observing as thirst is from water, or as water from thirst!

The Observer and the Observed

Obviously, one must not identify with any of the “I’s.” To observe oneself, one has to divide oneself into two, in two, in two halves: a part that observes and another part that is observed. When the observing part sees the ridiculousness and nonsense of the observed part, there is possibility of a change... ...of discovering (suppose the "I" of anger)... ...that this “I” is not us , that he is he; we could exclaim: “that “I” has anger; I have no anger, but that “I” has it! Therefore it must die, I am going to work on it to disintegrate it”...

But if you identify with anger and say, "I am angry, I am furious!" Anger becomes stronger, more and more vigorous, and then how are you going to dissolve anger, in what way? You couldn't, right? So, you shouldn't identify with that anger, or with his tantrum, or with his tragedy, because if one becomes identify with his creation, well, one ends up living in that creation as well; and that is absurd.

As one works on oneself, one goes deeper and deeper into the issues of self-observation, one goes deeper and deeper; In this, even the most insignificant thought must be observed; any desire, however temporary at it might be, any reaction, must be a reason for observation, because any desire, any reaction, any negative thought, comes from this or that I.

And if we want to create light, liberate the soul, are we going to allow those “I’s” to continue to exist? That would be absurd!

But, if what we want is light, if we are truly in love with light, we have to disintegrate the “I’s”, there is no other choice but to turn them into dust. And we could not turn to dust what we have not observed; then we need to know how to observe.

Internal Chatter vs. Silence of the Mind

In any case, we also have to take care of internal chatter, because there are many negative, absurd inner dialogues; inner conversations that never are exteriorized; and naturally, we need to correct that inner chatter, to learn to keep silent: “to know how to speak when one should speak; and to know how to keep silent when one should keep silent.” This is the law, not only for the physical world or the exterior world, but also for the interior world.

These negative inner chats, later, come to externalize physically; That is why it is so important to eliminate inner negative chat, because it harms (you have to learn how to keep inner silence)...

Normally it is understood by "mental silence", when one empties the mind of all kinds of thoughts, when one achieves stillness and silence of the mind through meditation, etc. But there is another kind of silence: let us suppose that a case of critical judgment is presented before us, in relation to a fellow man, and nevertheless, mentally we remain silent, we do not judge, we do not condemn; we shut up both externally and internally; in this case, then, there is inner silence.

The facts of practical life, after all, must be kept in close correspondence with a perfect inner conduct. When the facts of practical life agree with a perfect inner conduct, it is a sign that we are already creating, in ourselves, the famous mental body.

If we put the different parts of a radio of those of a tape recorder, for example, on a table, but we don't know anything about electronics, then we won't be able to capture the different "soundless" vibrations that swarm in the cosmos either; but if by comprehension we put the different parts together, we will have the radio, we will have the device that can pick up sounds that we would not otherwise pick up.

Likewise, the different parts of these studies, of this work, complement each other, to come to form a wonderful body, the famous body of the mind. This body will allow us to better capture everything that exists within ourselves and will develop in us (more), the sense of intimate self-observation; and that is quite important.

Thus, the object of observation is to make a change within ourselves, to promote a true, effective change...

Judgment

Once we have become, shall we say, skillful in self-observation, then the process of elimination becomes possible. So, there are, properly speaking, three steps in this matter:

1. first, observation
2. second, critical judgment
3. and third, which is properly the elimination of this or that psychological “I”.

When observing an “I”, we must see how it behaves in the intellectual center, in what way, and know all its "games" with the mind; second, in what way is it expressed through feeling, in the heart; and the third, to discover his mode of action in the lower centers (motor, instinctive and sexual).

Obviously, in sex, an “I” has one form of expression, in the heart it has another form, in the brain another. In the brain, an “I” manifests itself through the intellectual matters, namely, reasons, justifications, evasions, loopholes, etc., etc., etc.; in the heart as a suffering, as affection, as a love apparently many times (when it is a question of lust), etc., etc.; and in the motor-instinctual-sexual centers, it has another form of expression (as action, as instinct, as lascivious impulse, etc., etc.).

For example, let's cite a specific case: lust. An “I” of lust, before a person of the opposite sex, in the mind may manifest itself with constant thoughts; It could manifest itself in the heart as an affection, as an apparently pure love, clean of all stains, to such an extent that one could perfectly justify oneself and say: “but well, I do not feel lust for this person, what I am feeling is love"... But if one is observant, if one is very careful with one’s own machine and observes the sexual center, one comes to discover that in the sexual center there is a certain activity before that person; then one comes to evidence that there is no such affection, or love, let's say, there is no such love for that person, but lust is what there is ... Behold how fine the crime is: lust can perfectly disguise itself, in the heart, with love, compose verses, etc., etc., but it is disguised lust... 

If one is careful and observes those three centers of the human machine, one can see that it is an “I”; and already discovering that it is an “I”, having known its "behavior" in the three centers (that is, in the intellectual, in the heart and sex), then one proceeds to the third phase.

What is the third phase? It is the execution! It is the final phase of the work: execution! Then one has to appeal to prayer at work. What is meant by “prayer at work”? Prayer at work must be done on the basis of intimate self-remembering...

Four States of Consciousness

On some occasion we said that there are four levels of people, or four states of consciousness, to be clearer.

A first state of consciousness is that of the deep and unconscious sleep of a person, of an ego that left the body asleep in bed, but wanders in the molecular world in a "coma state" (it is the lower state).

A second state of consciousness is that of the dreamer who has returned to his physical body, and who believes that he is in a waking state; in this case his dreams continue but with the physical body in a waking state. This second type of dreamer is more dangerous, because he can kill, he can steal, he can commit crimes of all kinds; instead, in the first case, the dreamer is more subhuman, he cannot do any of these things. How could it, how could it hurt? When the body is passive for dreams, the person cannot harm anyone in the physical world; but when the body is active for dreams, the person can do a lot of damage in the physical world; that is why the sacred scriptures insist on the "need to wake up"...

If a person, if these two types of people (those who are, let us say, in a state of profound unconsciousness or those who continue to dream and have their body active for dreams), pray, then from such two infrahuman states, only negative states can result: because nature responds...

For example: an unconscious person, a sleeper, prays to consummate a business, but it may be that his “I’s”, which are so innumerable, do not agree with what he is doing; because it is only one of the “I’s”  that is making the prayer, and the others have not been taken into account; those others may not be interested in such a business, that they do not agree with that prayer and thus, they ask for the exact opposite in the prayer so that that business fails, because they do not agree; as the others are majorities, nature answers with its forces, with an influx of forces and the business fails; that's clear.

So, for prayer to have an effective value in working on oneself, one has to place oneself in the third state of consciousness, which is that of the intimate remembrance of oneself, that is, the remembrance of one's own Being...

Immersed in deep meditation, concentrated on one's inner Divine Mother, one will beg her to eliminate from his psyche (to separate and eliminate from his psyche) ... ... that “I” that one wants to disintegrate.

It may be that the Divine Mother at that moment acts, decapitating such an ego, but not with that the totality of the work has been done; the Divine Mother is not going to instantly disintegrate the whole of it.

There will be a need, if the whole of it does not disintegrate, to have patience; in successive works, over time, we will achieve that such “I” slowly disintegrates, losing its volume, size...

An “I” can be frighteningly horrible, but as it loses volume it becomes more beautiful; then it has the appearance of a child, and finally it turns to dust. When it has already turned to dust, the consciousness that was inserted, bottled up, stuffed inside that “I”, is released; then the light will have increased, it is a percentage of light that remains free; This is how we will proceed with each one of the “I’s” ...

The work is long and very hard; many times any negative thought, no matter how insignificant it may be, is based on an ancient “I”. That negative thought that comes to mind tells us that, in fact, there is an “I” behind that thought and that this “I” must be removed, eradicated from our psyche.

You have to study it, get to know its “conduct” and see how it behaves in the three centers: in the intellectual, in the emotional (and speaking in synthesis), in the motor-instinctual-sexual; see how it works in each of these three centers; according to its behavior, one gets to know any “I”...

When one has developed the sense of self-observation, one comes to evidence, by oneself, that some of those “I’s” are terrifyingly horrible, they are true monsters of a horrifying, macabre figures who live in our psyche.  

They live inside our psyche because some sacred individuals made a mistake and implanted the abominable kundabuffer organ in the nature of the human being.

Now, how would we do be able to stop being monsters?

Kundalini

It will be necessary to implant in the human organism another organ like that of the kundabuffer, but one that is positive, luminous, antithetical, opposite to the kundabuffer. It exists, and it is the kundalini, the same word says kunda-lini: “kunda”, reminds us of the abominable kundabuffer organ, “lini”, means termination, the termination of the abominable kundabuffer organ. That is, as the Kundalini serpent ascends, the abominable Kundabuffer organ is reduced to cosmic dust.

In Genesis, the kundabuffer organ appears as the tempting serpent of Eden, which is the horrible python with seven heads, which crawled through the mud of the earth, and which irritated Apollo wounded with his darts; the same abominable kundabuffer organ.

But in ancient wisdom, kundalini also appears to Moses, as the serpent of bronze, that is, as the kundalini that coiled around the Tao or generating lingam.

And the people spoke (better said: blasphemed - fornicated) against Elohim, and against Moses (the Son of man), Wherefore have ye brought us up (into Tiphereth - Eloah Va Daath Iod-Havah -  אלוה ודעת יהוה) out of Mitzrayim (מצרים Malkuth) to die (psychologically) in the wilderness (במדבר Bamidbar - the mind)? for there is no bread, neither is there any water; and (נפש Nephesh) our (animal) soul detest this light bread (better said: the animal soul detest the bread of light).

"Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against (Binah, Iod-Hava Elohim) the Holy Spirit (that is fornication) shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaks against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come." - Matthew 12:31-32

And (because of the animal orgasm of the animal soul)  Iod-Havah (יהוה) sent (kundabuffers or) burning serpents (of lust הנחשים השרפים) among the people, and they bit the people; and many people (archetypes) of Israel died (in Tiphereth).

Therefore, the people came to Moses, and said, We have sinned, for we have spoken against Iod-Havah (the Holy Spirit), and against thee (the Son of man); pray unto Iod-Havah, that he take away the (lustful kundabuffer) serpents from us.

And Moses prayed for the people. And Iod-Havah said unto Moses, Make thee a (שרף Seraph or kundalini) fiery serpent (of chastity), and set it upon a pole (the spinal medulla): and it shall come to pass, that every one that is bitten, when he looks upon it, shall live.

And Moses made (that is, the people by means of willpower rose the kundalini or) a serpent of brass, and put it upon a pole (their spinal medulla), and it came to pass, that if any (נחש הנחשת nahash nahashoth) serpent (kundabuffer) had bitten any male fire (איש), when behelding (for protection) the (kundalini or) serpent of brass, they lived.” – Numbers 21: 5-9

Gurdjieff makes the mistake of confusing the kundalini with the kundabuffer, the serpent that goes up with the serpent that goes down, Gurdjieff attributes to the serpent that goes up all the sinister tenebrous powers of the descending serpent; that's where his mistake is.

This is the reason why Gurdjieff’s disciples were unable to dissolve the “I’s”. That was his big mistake. On the basis of mere comprehension it is not possible to dissolve the “I’s”. I do not deny that with the knife of the consciousness, vividly comprehending any “I”, we can separate it from ourselves, from our psyche; but that my dear brothers and sisters is not enough.

Any “I” separated from our psyche will continue to live, it will not resign itself to staying away from home, it will try again and again to take its place again, it will become a tempting demon.

We have to disintegrate the “I”, which with the knife of the consciousness we have separated from ourselves.

And no one can disintegrate them with a power other than the power of the Divine Mother Kundalini. Only she can reduce it to ashes, to cosmic dust.

Thus, the fundamental thing, my dear brothers and sisters, is to die in oneself, definitively, in order to open the inner mind, and enjoy objective reasoning, which is true cognition of the reality, intimate experience of the Being, transcendental, divine, buddhic vision, beyond the body, the affections, and the subjective mind.

As you digest all this, you will also understand the need to live alert and vigilant like a sentinel in times of war, always working constantly.

The way you are, the way you are right now, you are useless.

You have a wrong creation within, manifesting through a false personality.

Spiritually you are dead, you have no reality. Just as all of you are, you must cease to exist, because if you continue to exist as you are, you will have to enter the mineral devolution within the bowels of the earth. As you are, you are spiritually dead, you do not possess the objective reasoning of the Being, you have not achieved enlightenment. You lie like shadows within the deep darknesses.

What is your reality? Shadows and nothing more than that, shadows. You need to open the inner mind, and for this you have to cease to exist, like miserable shadows; you have to become merciless with yourselves. Because today you love yourselves very much, you consider yourself too much. But what do you love? Your dear ego, your nakedness, your inner misery, the darkness within which you find yourselves? Is that what you love so much? no, brothers and sisters! Reflect, deeply, reflect.

You must dedicate yourselves to working intensely on yourselves, you must comprehend the process of lust, which is the worst enemy of the elimination, the worst enemy of the dissolution of your ego.

Who does not have ego? Who has not had ego? However, it must be reduced to ashes.

Does any brother or sister have something to ask? Speak sister.

Student: Venerable, Gurdjieff is called master. Did he work in the ninth sphere, or did he only work on the dissolution of the ego?

Samael Aun Weor: Gurdjieff worked in the ninth sphere, he manufactured the superior existential bodies of the Being, but he did not achieve the total dissolution of his ego, because he rejected his Divine Mother. How can the ungrateful child dissolve the ego? The ungrateful child does not progress in these studies. First of all, before we get to the father, we have to get to the mother, that's obvious!

Does any other brother or sister have something to ask regarding this?

Student: Master, since Gurdjieff was your disciple, how did he not know that the only path for the dissolution of the ego was with the Divine Mother Kundalini?

Samael Aun Weor: Gurdjieff forgot about his mother. In former existences he was under my instruction, but in his last existence, since he was far from me, he also forgot about his Divine Mother. That was his mistake, that one! Without that fohatic power, no one can disintegrate the psychic aggregates. If only by themselves, they will not achieve anything. The knife of the consciousness allows one to separate the “I’s” that one has comprehended, in order to separate them from one’s psyche, but that does not mean dissolution. I repeat, such “I’s” will fight incessantly to return to accommodate themselves within the organic machine.

Is there any other brother or sister who has something to ask? I do not want you not to ask, but to ask; because if one does not ask, one has not comprehended. There are times when you need to ask. Parsifal in his first arrival at the castle of Montsalvat, of the transcendent Monsalvat, did not become King of the Grail, for not having asked the reason for the pains of Amfortas. So you always have to ask... Speak up, brother.

Student: Master, how many processes are required to acquire the objective reasoning of the Being?

Samael Aun Weor: In order to attain the objective reasoning there are six degrees. Obviously, objective reasoning has six degrees, but the highest of the six degrees belongs to the sacred Anklad and this is three steps away from the infinitude that sustains all.

Did you ask, how many processes are required? You have to first die completely within yourself, if you don't disintegrate the ego, you don't develop objective reasoning. But as you advance deeply in the destruction of the myself, the objective reasoning of the Being opens up.

Thus, when you achieve one hundred percent of dissolution of the ego, the objective reasoning of the Being in yourself will have reached the fullness of perfection; then you will be enlightened, absolutely enlightened and you will know through lived, direct experience all the mysteries of the universe. You will not ignore anything and you will have all the powers of the cosmos. This is beyond the chakras. Listen, the chakras are but pale lights before the sunlight of objective reasoning.