After the destruction of Atlantis, the human consciousness split into two. The first part was called consciousness and the second subconsciousness.
Subconsciousness resulted from our wrong ways and means of living.
Our subconsciousness should be consciousness, but unfortunately we live so mistakenly that one of our two parts sleep deeply and is called subconsciousness.
The subconsciousness works especially during the sleep of the physical body; if that subconsciousness would awaken and all of it become consciousness, then it is clear that during the hours of sleep we would live fully awakened in the higher dimensions of space.
Besides the physical body, the human being possesses a molecular body with which he travels during the hours of sleep to a very far distances; unfortunately our subconsciousness only allows us to have subconscious, subjective experiences, which are known as dreams.
Whosoever wants to become cognizant during their dreaming state must become cognizant of his second half, called subconsciousness.
If the subconsciousness becomes consciousness, we have then access to the transcendental knowledge of the higher dimensions of space.
Before the submergence of Atlantis, the human consciousness had not been divided and everything was consciousness; at that time during the dreaming state of the physical body the human being traveled with his molecular body consciously and positively.
But, when human beings established such an abnormal form of being within themselves, nature then adapted to this abnormal duality of consciousness by establishing two systems of blood circulation within our organism.
Each of these circulations of blood causes intense activity in their respective consciousness, and vice versa: intense activity of either consciousness produces the corresponding type of blood circulation.
Within the human organism, the center of gravity of blood pressure is in one part of the wonderful system of blood vessels during the waking state and in the other part of the vessels during the sleep of the body.
If human beings manage to transform the subconsciousness into consciousness, then during the sleep of their physical body they can devote themselves to study the wonders of nature by consciously moving themselves with their molecular body in the superior dimensions of space.
When the subconsciousness becomes consciousness, a radical change is produced within the individual.
Karl Marx did not know anything about the duality of the consciousness. Karl Marx totally ignored everything related to the consciousness.
Indeed, only a failure like Karl Marx could say phrases like,
“It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness.” ― Karl Marx, A Contribution to the Critique of Political Economy
This silly materialist did not want to realize that the exterior is simply a projection of the interior. If the second part of our consciousness is subconsciousness, it is clear that all our actions are absurd, utopian, barbaric.
We urgently need to transform our subconsciousness into consciousness. Remember, dear reader, that the exterior is a mere projection of the interior.
Thought and feeling are the determining factors of exterior life.
What we are psychologically is what our society, our state, our religion is.
If we really want to make a better world without the need of bloody revolutions and drinking sprees, we must first make a profound psychological change within ourselves.
All of our mistakes, all of our wrong ways of living, turned into subconsciousness.
Now we must explore the subconsciousness by means of self-reflection, with the goal of deeply knowing all of our mistakes. Only by thoroughly knowing our subconscious errors can we produce a radical change within each one of us.
Internal regeneration must be intelligent, voluntary, complete, not forced.
It is absurd to approach the problem of existence from the outside; when we make that mistake we fall into the terrible conflict of duality that dulls the mind and heart.
As long as errors continue in the subconsciousness, as long as they exist in an intimate way, we are vulnerable to committing great mistakes in practical life.
We need to intellectually analyze all of our personal defects, and then discover them in the subconsciousness by means of the technique of meditation.
We must extract the roots of evil from the subconsciousness; only then can we bring about a radical change in ourselves.
If we become cognizant of our subconscious errors, then the subconsciousness becomes consciousness.
If we modify the internal, then the external is transformed. If we really want a classless society, a perfect society, without hunger, without misery, we must provoke a radical internal change within ourselves. We must put an end to the duality of the consciousness.
The time has arrived to work intensely in order to become self-cognizant in an integral way.
We need to be honest with ourselves. Indeed, nobody can be honest with himself if he is not capable of experiencing that which is called remorse.
We can self-discover ourselves by becoming sincere with ourselves.
Every time we discover some error we must understand that it has deep subconscious roots.
Every time we explore the subconsciousness in order to extract the root of some intimate defect, we stimulate the subconsciousness to work and awaken.
Every authentic social transformation must come from within, from the depths.
If we do not want to make mistakes in political affairs it is necessary to not become a miserable collection from vacuous collectivist dreamers. As their starting point for intelligent action, revolutionary Christian groups must take not the fantastic principles of Marxist dialectics, but the concrete and practical conditions of the spiritual and material life of society, which constitute the decisive force of social development.
Alongside other reasons, the failure of Marxist-Leninist dreamers is explained by their wanting to ignore the primary importance of spiritual life as a decisive factor of material life, society, and the individual.
The strength and vitality of a Christian revolution lies precisely in that its basis for practical action is the spiritual and economic demands of the individual, respecting all religion and defending free individual initiative.
The economical and political conditions of society are the reflection of its spiritual life. When spiritual life is poor, then the economical and political conditions of the world are disastrous. The exterior is only a projection of the interior. If the interior is miserable, the exterior will be miserable.
There are antiquated ideas and theories that have already fulfilled their mission and that only serve the interests of outdated social forces; their horrible, repugnant role now is to slow the development of society when it is progressively advancing. There are also new ideas and theories, such as those of Christian revolution, which serve the interests of the advancing forces of society.
Positivist materialist methods lead to absurdity. Positivism1 never allows us to know the profound meaning of all things. For materialists, who only know the appearance of things, nature is a closed and sealed book.
Imagine dear reader, a savage who by chance just found in the jungle the abandoned engine of some car. Let us suppose that savage was very intelligent. He would observe the engine very carefully, he would count all of its pieces, he would admire its wonderful construction, but he would not know its deep meaning. The wretched savage would never suspect the possibility of traveling in a car propelled by such machine. That is exactly the position of materialistic positivist philosophers when facing the different phenomena of nature.
In its explanations of the consciousness, the ignorance of Marxism is shameful. The subconscious explanations of the sleeping philosophers of this oh-so-boasted-about materialistic positivism are laughable.
Social existence is determined by consciousness, and if it is asleep, the outcome is failure.
If the human being really wants to be happy and truly make a better world, then one needs to become self-cognizant.
It is necessary to awaken the Buddhata (the consciousness).
Our contemporary world is full of nightmares — nightmares of wars, bloody revolutions and drinking sprees, spies, gestapos, executions, borders, customs, hunger, misery, selfishness, etc.
Those horrible nightmares that have turned life into a true hell will end when the consciousness awakens.
Everyone lives dreaming, and what is worse is that nobody believes their consciousness is asleep. Everyone thinks they are awake.
The human subconsciousness now has more volume than the consciousness. Indeed, humanity has ninety-seven percent subconsciousness and three percent consciousness. This means that people are dreaming, they work dreaming, they drive cars dreaming, etc.
When the pluralized “I” is completely disintegrated, the subconsciousness becomes consciousness.
Whosoever achieves the annihilation of the “I” in an absolute manner acquires by that one fact one hundred percent consciousness.
Karl Marx was one hundred percent subconscious. If Karl Marx had at least three percent of consciousness, he would not have written his materialist dialectic.