This is, indeed, a lecture of third chamber; it is therefore convenient that the brothers and sisters who are here understand it. Indeed, those who enter third chamber must already have some preparation in order to understand it. Some have suggested to me the idea of making this lecture simpler so that it will be accessible to everyone. There is no need for that. We have simpler lectures in the first and second chambers, and also in the antechambers. Therefore, those who listen the lectures of third chamber, I warn them: they must have the necessary preparation in order to understand them, because these spoken lectures, let us say, are of a higher type of teaching.
Well, after this preamble, we're going to start our third chamber lecture...
First of all, my dear brothers and sisters, there is a very important point that I presented in Guadalajara and that I also exhibited in Durango. I want to refer to the question of the concept “matter."
Obviously I said and taught in all those lectures that matter itself is something that materialists do not know. It is unquestionable that it is too simplistic to equally label everything as “matter.” If we could affirm emphatically that matter is a bit of iron, what then would we say then of a piece of copper, silver, gold, platinum, a piece of cotton or a piece of ice? Would they be matter, also?
If a chemist, in a laboratory, called all the chemical elements that exist in it “phosphorus," wouldn't such a claim be absurd? No less absurd is it to label as "matter" any element, any substance per se (ie, by itself). Those who proceed in this way are simplistic, but not scientific in the transcendental sense of the word.
Undoubtedly, the "matter" that so many individuals have passionately polarized negatively is “terra incognita” for official science, but nonetheless, it has its pontiffs and their unbreakable dogmas, and their "bibles." As an example, they have the dialectic of Karl Marx (I refer, emphatically, to Dialectical Materialism), such would be the “bible" for the henchmen of their god “matter"; that is undoubtable...
With all this we are emphatically affirming here, I say that what they labeled as “matter," or what they call "matter" as a substance per se (in Latin I mean "for itself") is unknowable to them.
Clearly, those fanatics of Dialectical Materialism would angrily try to refute us based on the rigid dogma of Marxism that rejects the categorical statements of Mr. Emmanuel Kant, on that which is stated as "by itself" or "in itself," etc. Marx wants to bottle the mind in his rigid dogma in order to close the path to the dialectic. We, Gnostics, undoubtedly, are dialectical, and therefore we do not accept dogmas, whether material or spiritual. We are not against the dialectic, since we are dialectical; we use dialectics in analysis, in doctrinal exposition.
Those who ignorantly state that Mr. Emmanuel Kant had the bad habit of talking about "things in themselves," we would then proceed dogmatically: keep in mind that the thing in itself is something that the pontiffs of Dialectical Materialism do not know.
Therefore, continuing along this path of philosophical disquisitions, we enter into truly surprising lands. These so-called Dialectical Materialism henchmen certainly have only one key in order to interpret nature; we, Gnostics are different: we have seven keys, and therefore in the field of inductive and deductive research, we have a surprising advantage over Dialectical Materialism...
Even now, there are reactionaries out there who think that the existence of any atom beyond the speed of light is not possible. This smells like a materialist kind of clericalism, because there are speeds as surprising as the force of gravity: we know well that gravitational waves are much faster than the waves of light.
Therefore, those who establish a dogmatic concept of the "substance in itself,” or the so-called "matter," close the way to dialectics, and we, Gnostics, are dialectical revolutionaries. We cannot accept dogmas.
Indeed, the "substance itself" unquestionably has to be processed in a multidimensional manner. To reject multidimensionality is to reject the theory of relativity, and Einstein's theory of relativity has been mathematically demonstrated.
We must not think only of an outer space or upper space; it is convenient that we think in terms of interior space, or better said, different interior spaces.
Typically in a discussion, it is always established that nature (as matter) tends to die, to cease and to become energy, yet when we contemplate the devolving processes of nature, to all appearances this concept becomes axiomatic; we have to take into account that evolution and devolution are twinned and constitute the mechanical axis of all universal existence.
What indeed happens is that in addition to the laws of evolution and devolution, there is another completely different law. I want to refer to that law of inner space, that law that escapes evolution and devolution; that law relates to a revolutionary, radical transformation. That law introduces itself, let us say, into superior dimensions by means of revolution...
Well, considering things from this point of view, it is obvious, that one day nature will be exhausted, better said, apparently exhausted, this is unquestionable. Indeed what will really happen is that instead of the evolving and devolving processes continuing, nature will turn over into another dimension of a superior type...
Physical matter can be disintegrated, but as "substance in itself" or "for itself" (under the light of the postulates of Mr. Emmanuel Kant and the "critique of pure reasoning"), this obviously will have to go from dimension to dimension, in the manner of a multidimensional ladder, until arriving at the state that we could call homogeneous, divine (if this term can fit here), beyond the simple "chaotic" conceptions of any genesis. And finally, this earth will be deposited as if it were a seed, in substance, in deep space, awaiting like a seed for the moment in which it will be awakened for a new activity.
As an example, think of a tree. After giving its fruits, it dies, it becomes a bunch of logs, but at last it leaves its seed-germs, and in the seed-germ continues the possibility for that tree, the possibility of repeating its existence. The same happens with the planet Earth, or with any planet in space, or with any sun of the infinite: one day it will cease to exist, but it will continue as a simple seed-germ within deep space, unmistakable with the universal spirit of life or with the great Alaya of the universe; then, there it will await the moment for a new manifestation… Obviously, when that moment arrives, the electric force, the electric hurricane, the electric whirlwind, will polarize that substance again and therefore a new chaos will be born. The fire, the Logos, will fertilize that chaos.
We could name that chaos (as other times we have named it) the limbus or the misterium-magnus. That chaos, in itself, belongs to that subject matter which in another lecture we called the Iliaster (in the Middle East they call it Sababath).
Undoubtedly, that seed-germ, after it has been differentiated by the electric impulse, or polarized, or bipolarized, will come to be or will be fertilized by fire, and then from that chaos a new life will be born, the anima mundi will emerge in a new form, it will descend from dimension to dimension through successive crystallizations until it will appears as a new world. When that happens, this, our current planet Earth, will be no more than a geological crumb, a corpse, a new moon that will revolve around that new world of the future…
Well, if I make this statement it is in order to tell you the following: there is no doubt that this substantial, homogeneous, pure world will be polarized as it will crystallize, and finally, definitely, it will appear physically bipolarized. Its positive part we will call "spirit" and its negative part we could call "matter" (despite the fact that materialistic people do not know what matter is).
Those who identify with the positive pole of that homogeneous substance (already completely bipolarized), are called “spiritual." They form religious currents, schools, mystical sects. And, those who identify with the negative pole are called “materialists."
The first ones worship an anthropomorphic spirit-god; the second ones worship a matter-god. The religion of the first binds them then, tries to link themselves to the divine through their beliefs; the religion of the second believes that it is possible to link to the matter-god through their sects, or also beliefs; so, these are as religious as the others. They are two opposing currents that mutually destroy each other.
We need to follow the third force... the positive is useful, fulfills its work; the negative is useful, but we need a third force, the neutralizing force. The third resolves the struggle between the opposites, it jumps towards the synthesis. The third force is a neutralizing force, the third is a deep interior force, it leads us towards the Being...
We need to self-explore in order to know ourselves, and discover within ourselves that which is the truth... Spiritualists believe in an anthropomorphic god; materialists believe in their beloved matter-god. Both are believers, yet neither one nor the other knows the truth.
It is only possible to know the truth through the third force, which is within ourselves, here and now: I mean the neutral force. This will take us, then, through intimate psychological exploration, to the vivid experience of that which is beyond the body, affections and the mind, of that which is the truth...
Neither materialists nor spiritualists know the truth...
Gnosis is a word that means "knowledge, wisdom.” It is the wisdom, the Sophia, that we need, and we will never find it outside of ourselves, but only within ourselves...
Thus, we need to separate ourselves from the currents of the extreme right and the extreme left, and, in order to experience the truth, march inwardly, profoundly, along the revolution of the center. We need to know ourselves; only in this way is it possible to arrive at the true experience of that which is beyond time.
Therefore, by forgetting the struggles and conflicts between the extreme right and the extreme left, we explore ourselves directly in order to know ourselves, and discover through real experience what the henchmen of the various schools on the right and left do not know; the truth.
The great Kabir, Yeshuah Ben Pander, said:
"And ye shall know the truth, and the truth shall make you free." —John 8: 32
Only the mystical experience of the truth can really give us true freedom; therefore, it is urgent to explore ourselves.
First of all, how could we experience reality if we have not known ourselves? It is written:
"Nosce te ipsum..”
That phrase of Thales of Miletus was inscribed in the forecourt of the temple of Apollo. We need to know ourselves deeply and in all the levels of the mind...
On one occasion I had a conversation with a man with a twisted mustache, who bluntly told me that he knew himself. Thus, I asked him: "Sir, if you know yourself, please tell me how many atoms are in one hair of your mustache?"
The man was stupefied, he had a cold sweat thinking about it, and answered… "I do not know...!"
Then I told him: "But if you do not know a simple hair on your mustache, how are you going to totally know yourself?"
He really could not, in any way, reject what I said; he would have naturally wanted to refute me before the solemn verdict of the public conscience, but certainly, the argument was, let us say, convincing, and in no way could he reject it...
First of all, Thales of Miletus was a great initiate of ancient Greece; he was someone who excelled for his sapience. He has been called the "philosopher of fire," because he indeed deepened very much in the knowledge of fire, he managed to reach where many have not yet arrived.
Fire is something that still, today, we may say, is unknown to humanity. They use it, as they use electricity, but nobody can say what fire is; the nature of fire still remains as something completely unknown...
Well, continuing with this subject-matter, with this disquisition, I will tell you the following: first of all, it is urgent, unpostponable, undelayable (as I already told you in other lectures), to change our way of thinking, to learn how to think in a new manner, in a different manner, given that gnosis, despite being an old knowledge, is nevertheless new.
It is written in the Christic gospel of Luke 5:37:
“No man puts new wine into an old wineskin; else the new wine will burst the old wineskin, and be spilled, and the wineskin shall perish;”
it has also been written in the Christic gospel of Luke 5:36:
“No man puts a piece of a new garment upon an old; if otherwise, then both the new makes a rent, and the piece that was taken out of the new agrees not with the old...”
It would be absurd, in every sense, to do something like that. Think what it would mean, for example, to cut a piece from a new garment to patch an old garment; that would be one hundred percent absurd...
Thus, truly, indeed, my dear brothers and sisters, we need to learn how to think in a completely new manner, thus a mental transformation is necessary.
But well, let us dig a little bit deeper...
There are four kinds of consciousness, or four states of consciousness that we must deeply understand:
The first state is that of the person who is deeply asleep in his bed; in these circumstances, his ego wanders, walks out of the physical body, but completely unconscious, in a "coma" state. It is good to understand that the deceased, after they leave the physical body, live in the internal worlds with the consciousness completely asleep; usually they are unconsciously dreaming in a complete, integral, unitotal manner. The same happens in that "minor-death" state that is ordinary sleep: while our physical body sleeps, we, as an unconscious ego, sleepwalk around...
The second state is the so-called "physical waking state." It happens that when an individual returns to the physical, waking state, he continues dreaming, asleep as when he was outside of his physical body, only now his physical body is active to physically fulfill his dreams and this is therefore more dangerous. It is one thing when the physical body is passive for dreams (then there is not so much danger), yet quite another when the physical body is active to fulfill dreams, then the danger is greater. In the so-called "physical waking state," the physical body is active for fulfilling dreams and this is when mistakes of every kind are made. All humanity lives in these two inferior states of consciousness.
It is necessary to pass into a third state of consciousness, and we can only move into the third state of consciousness － which is that of remembering our Self － by changing our way of thinking. If we come here to this Lumisial (Lumisolair) to receive the teachings and then, then, in the street we are again as we were before, what has been the change that has been verified in our manner of thinking? What is the use of receiving the teachings, here in this lecture, if at home, in the street, at work, we continue as usual with our negative emotions, with our reactions to the impacts of the outside world, with the same jealousy as always, with the same usual hatreds, etc.?
It is necessary to change, indeed, our way of thinking, learning how to think by virtue of the teachings that we receive here, because if the teachings are received and the mechanical manner of thinking continues as always, then where is the change? It would not be possible to go to the third level or third state of consciousness (which is that of remembering one’s Self), if beforehand we do not change our way of thinking...
Unquestionably, if we want a change, we must begin by changing our intellectual and emotional aspect. This means eliminating from ourselves all that unconscious-intellectual automatism that we have, all those processes of our reasoning mind, all those jealousies, all those old habits, all that anger, all that hatred...
A radical change in the intellect is urgent if we want to move to a higher level of being, that is, if we want to move into the third state of consciousness, which is the remembering of the Self.
When one becomes identified with an insulter, one continues, in those moments, thinking as we taught in the past (if in the past they were insulting us, we insulted them back, if they were hitting, we were hitting back). Obviously, if we continue behaving in the same way, we have not changed our way of thinking…
If a man after having come here to receive the teachings, is jealous, he continue being jealous of his wife, it is because he has not changed. He simply loaded gnosis into his memory, as an adornment, as when you put a new suit on, but your way of thinking is still the same.
When one is full of lust, it is because one has not changed, still one continues being as one was before. How could we then move into the third state of consciousness? And, why is it that one continues being lustful? It is because one carries some psychic aggregates of lust. Moreover, when one becomes identified with some lustful scene, it is obviously because he forgot his Self, and in that moment he manifests himself as lustful, he gives opportunity to the I's of lust so that they can do whatever they want.
Someone who forgets his Self, someone who forgets his Self before a glass of wine and ends up drunk, someone who forgets his Self before a person of the opposite sex ends up fornicating, someone who forgets his Self before an insulting person ends up insulting. Indeed, truly, he is not yet ready to move into the third state of consciousness, which is that of remembering one’s Self.
Indeed, it would be even contradictory to suppose that a person has passed to the third state of consciousness if she forgets her Self, since the third state of consciousness is precisely the remembrance of one’s Self. Thus, either one has passed or one has not passed into the third state of consciousness; in this field there cannot be vagueness of any kind...
Well, brothers and sisters, let us continue here with these disquisitions ...
We must work on the intellectual center and also on the emotional center. There is no doubt that negative emotions turn us into liars (as I had already told you on another lecture). Negative emotions make us violent. Negative emotions make us forget our Self.
For example, a jealous individual that allows herself to be carried by the negative emotion of jealousy certainly becomes violent, and can even kill another and consequently go to jail. A jealous spouse can treat their spouse badly, perhaps unfairly, etc. So, negative emotions can turn one into a slanderer, false, violent, perverse…
But it is very difficult, indeed, to be capable of controlling negative emotions. In one moment we are calm, and all of a sudden in the next moment we are not... Let us suppose that we are here, very much in holy peace listening to this lecture, and suddenly someone brings us news: they tell us that a relative or our brother has been punched by another fellow, or he was wounded by a gunshot… Indeed, if we do not have control over ourselves, we go "crazy." We immediately abandon this Lumisial, we protest in our mind, we meet someone in the street, we tell him quickly what happened and it may be the case that when arriving at the place where the tragedy is said to have happened, nothing has happened, it was a false alarm. So, what happened? First, one has abandoned the lecture; second, we slandered someone; third, we assumed violent attitudes, and fourth, which is the worst, we fortified the "I's" that we carry in the negative part of the emotional center, instead of disintegrating them. Behold how much damage the negative emotions can do to us!
Because of a negative emotion we can become murderers. Because of a negative emotion we can become perverse. Because of a negative emotion we can slander our neighbor. Because of a negative emotion we can raise false judgments about our best friend, etc. Regrettably, we have that marked tendency to let ourselves to be carried away by negative emotions. We have not yet learned how to be austere, undaunted, serene, measured...
So, we introduce Gnosis into our intellect in order to change our way of thinking, yet to introduce Gnosis into our emotional center requires a little more work.
Let us reflect on the centers of the organic machine. For example, the intellectual center has something of the emotional center, and something of the center of movement, so how can we get the lower emotional center under our total control?
If we say, "I will have willpower. I will not let myself be carried away by violent negative emotions at any time..." It may happen that at the first change of gears we fail terribly. Therefore we need to introduce Gnosis in the intellect, inside the mind, in order to feel the superior emotion that Gnosis produces; thus the little bit of willpower that we have acquired, plus Gnosis and the superior emotion that it produces, will allow us to completely control the inferior and negative emotions.
In any case, we need to control inferior emotions with superior emotions. Superior emotion is in the superior intellectual center. Therefore, let us control inferior emotion with superior emotion by putting Gnosis inside our brain, so that our way of thinking changes and we can live in accordance with the principles and rules of universal Gnosticism.
Let us modify, then, our process of thinking, and there will be a kind of intellectual emotion in our head. Such emotion, plus a little bit of will, will allow us to control our inferior emotions.
Obviously, the total destruction of our inferior emotions comes with the annihilation of those undesirable psychic elements that are related, precisely, to the inferior emotional part. But in the meantime, and while such elements are eliminated, we must control the inferior emotional center with the superior emotional part of the intellect, which is an intellect enlightened by Gnostic mysticism. This is the obvious way to follow; and indeed only on that path could a change, which is so necessary, be processed.
It is precisely necessary to change little by little. Thus, to change little by little is possible only if we introduce the Gnostic rules, the wisdom of universal Gnosticism, in our thought, in our mind.
Yet, as I tell you, for this, the mind must be completely modified. We need a new mind to think, because with the old mind, with that already decrepit mind, with that already deteriorated mind, with that mind accustomed to all this train of life that we normally carry, it would not be possible to cause a change in ourselves.
So the center of the mind and the emotional center must be worked with the Gnostic rules, with the teachings that we have given, if we really want a definitive change in our way of being and feeling. We need to think in a new way, to feel in a new way, to act in a new way...
What do we look for in all of this? Obviously, we are looking for something that is extremely important: we are seeking, indeed, to purify the cosmic consciousness, which is bottled up within us.
There is a great consciousness: I am addressing the cosmic consciousness. Unfortunately, the cosmic consciousness is bottled up within the ego. To purify the consciousness is only possible by annihilating the ego. Therefore, whosoever does not resolve to pass through the Buddhist annihilation can never achieve the purification of the consciousness.
It is obvious that by means of the Buddhist annihilation, the awakening of consciousness becomes a fact. An awakened consciousness is a purified consciousness by means of the annihilation of the ego; that is indubitable.
In any case, the didactic process (better said, psychological process) of the liberation of consciousness in us, has, naturally, a name in eastern Buddhism: it is called alaya-vijnana [the indissoluble base consciousness in which habitual impressions are stored]. This alaya-vijnana bears some relation to the body of law, which is the Dharmakaya.
The Dharmakaya, in itself, as a substance-being, is immortal, divine... The law-body of the Dharmakaya gives us what we might call omniscience. The reason why the law-body is called Dharmakaya is because it is the outcome of tremendous works, done on ourselves and within ourselves, here and now.
That the Dharmakaya body can submerge itself within the illuminating void, and even beyond, that is, that it can reach the Tality, which is beyond the very illuminating void, is undeniable... Indeed, it is undeniable...
Whosoever possesses the Dharmakaya body has attained real happiness and the ultimate truth. But, it would not be possible to attain, to possess such a body, if we have not worked the consciousness which is hidden within us, that consciousness which is bottled up within the ego. Thus, it becomes necessary to unbottle it, to dismantle it, to unblock it, to free it by means of the work on ourselves, and it is not possible to provoke a change by working on oneself, if before we have not started to change our way of thinking and feeling.
Those individuals who receive the teaching and continue bottled up in their old intellectual and emotional processes cannot in any way originate any change. Changes are necessary in order to reach the supreme change.
Let us understand that the psychic aggregates of the ego are processed in the seven levels of the being.
Unquestionably, the Dharmakaya body is only for those who have reached the highest part of the Being, those who have disintegrated, absolutely, all the psychic aggregates, or all the inhuman elements that are in the seven levels of the Being. Only such an individual can have the Dharmakaya body.
Now, it is indeed necessary to make a full differentiation between alaya-vijnana and sunyata [Sanskrit: “emptiness, the illusory nature of phenomena”].
The alaya-vijnana keeps us within the merely psychological processes, within the psychological work that we have to do in ourselves and within ourselves, here and now. As long as someone is within the psychological processes of alaya-vijnana, he can, in the absence of his "beloved ego" (this is in quotation marks, because of "beloved" the ego has nothing), to experience that which is not of time, that which is beyond of body, the affections, and the mind, that which in the East they call the Illuminating Void; but such experience does not mean (and I clarify), that we have, in truth indeed, realized in ourselves the Illuminating Void...
Sunyata is different. When someone who possesses the Dharmakaya body (which is one step beyond the absolutely awakened consciousness), submerges himself not only in the illuminating void, but manages to enter into the Tality, undoubtedly that one knows what Sunyata is in itself.
Alaya-vijnana is a purely psychological concept. Sunyata is undoubtedly an ontological concept...
In any case, I want you to clearly understand, through these disquisitions, that one thing is the frightening and terrible machinery of relativity, and another thing, absolutely different, is the Illuminating Void.
As long as the logical mind continues with its confrontations within this terrible machinery of relativity, we will never be happy. Thus, let us think that the psychological concept of alaya-vijnana is one thing, and the ontological concept of sunyata is another thing.
The consciousness, bottled up within the logical confrontations of the "theory of relativity," can never find true happiness, because it is not in logic where we can find happiness, but in the Sunyata.
When one, therefore, distinguishes between the psychological concept and the ontological concept, one could then perhaps think on what is the epistemological, or in the epistemology, or think epistemologically...
Therefore, the highest longing that we have is to attain detachment from logic, that is, to abandon logical thought in order to repose within the Illuminating Void.
Yet, I clarify that today we are defining goals, since while we are bottled up within logical confrontations, we cannot really know what Sunyata is, because alaya-vijnana is not Sunyata.
In a similar manner, I would say the following: I have taught you what meditation is. I have told you, for example, that, in life, while in the absence of the ego, we can experience that which is not of time, and I have even given you a mantra in order to work with it during meditation, this is obvious...
Thus, on any given day you could arrive at that joy, because if our consciousness is in a canteen, we will be there; if our consciousness is in the square..., in the zócalo of Mexico City, we will be there; and if we place our consciousness in the Illuminating Void, we will be there, this is obvious.
Yet before arriving at the experience of the illuminating Void, which is what we aspire to (naturally if we work, this is clear), we are, let us say, within the world of logical confrontations. Thus, one thing is the Illuminating Void as a concept and another thing is the Illuminating Void as an experience.
You can empty your mind of all kinds of thoughts, for example, in order to make the Voidness in the mind, the total Voidness, the absolute radical zero (if you want, you can); yet, as long as there is in the mind, during meditation, the idea that you want to experience the Illuminating Void, then the Voidness will continue to be a concept for you and nothing more than a concept; your consciousness will continue to be processed strictly within the alaya-vijnana.
The day you achieve the voidness of the void in your own mind (which is not nothingness, as many learned ignoramuses that criticize us think), then, indeed, you will certainly have achieved directly the experience of that, of that which is beyond the body, the affections, and the mind. But as long as the Voidness continues to be in you a simple concept, or as a longing, or as an idea, or as something to which you aspire, you will never experience it. When you achieve the Voidness of the Void － in which you will not even remotely, we might say, remember that you are meditating, but that you have indeed become the Voidness and have forgotten even the idea of Voidness, which is different － then you will have experienced the Sunyata...
Well, but what do I want today, here before you, with all these disquisitions? First: I want that, for now, as it is not possible for you to submerge yourselves within the bosom of the Illuminating Void, then at least to come to know on what point you are. Indeed, truly, you are (epistemologically speaking) in alaya-vijnana, working so that one day you will achieve through the Buddhist annihilation the final liberation in Sunyata, that is all… This requires, indeed, a lot of attention, because we really want for every one of you to one day achieve that annihilation and to abandon what is merely conceptual, in order to enter the experience of reality.
Total, absolute annihilation is necessary, to one day abandon merely logical confrontations and to experience, certainly, that which is not of time.
For example, as during life we need to save energy in order to create the second psychological body (which is the astral, as it is called, because if we waste our energies, the creation of the second body becomes more than impossible), so likewise we need, through the didactic of Alaya or the great universal Alaya, or alaya-vijnana, to annihilate the psychic aggregates. Thus, as we annihilate them, the energies become accumulated within us, and such energies, then, will certainly allow us to create the body of the Dharmakaya...
Those who think about the body of Dharmakaya as ego-substance, march along the most mistaken path that has ever been known, since it is not possible to create the body of the Dharmakaya when one has the ego very alive. We have to annihilate the ego so that the creation of the Dharmakaya body becomes possible, by means of the accumulated energies, because each psychic aggregate implies a waste of energies.
Whosoever succeeds in creating the body of the Dharmakaya will unquestionably have known the truth, will have experienced it, not outside of himself, neither in the right nor in the left, but in the center, and deeply; not in a higher space or in a lower space, but in an even deeper interior space.
Whosoever forms, whosoever makes the body of the Dharmakaya by means of the inner work on himself, through the disintegration of the ego, will unquestionably come to experience the joy of living, will attain authentic happiness that is not of time, because the body of the Dharmakaya is the Being-body and not ego-being, as many learned ignoramuses pretend...
So, my dear friends, it seems to me that, instead of leaning towards either the current of the right or towards the current of the left, we must appeal to the neutral force, to the third force that is within us, because the third force will allow us to reach the synthesis, the final liberation, the ultimate truth and the creation of the body of the Dharmakaya in each one of us.
Thus, you are seeing why I insist on the need to change our way of thinking and feeling. It has only one object: to provoke an interior profound change by means of the esoteric, Gnostic, Christic work, and as that change is being verified, we will get closer and closer to the happiness of the Dharmakayas. In the last synthesis, my longing is that each one of those here present, by working on themselves, will thus manufacture, one day, inwardly, very deeply, the body of the Dharmakaya.
Until here, then, this lecture. Now, at this time, the doors are open for the questions that you have to ask. So, we ask the brothers and sisters to ask their questions, but please do not ask me questions from second chamber or first chamber, nor from the antechamber. Do not forget that we are in the third chamber, and the questions must be at this level. So, whosoever wants to ask, ask with the most complete freedom. Speak, brother...
Audience: ...the physical body is asleep. My question is the following: when one is in the dream state ... ... and the ego wanders through the underworld; we penetrate to our own psychological country, and naturally that the impressions of that psychological country are what induce us to act likewise in the physical waking state; are those impressions therefore, what make us to be, then, in the same circumstances?
Samael Aun Weor: Well, everyone indeed lives in their own psychological country. Thus, each one of us is located, psychologically, somewhere: some will be located in a brothel and others in a church. Each one of us, psychologically, has its place of location. Just as in the physical world we have a place where we are located, psychologically we can also be located in this or that place in our own psychological country, and that is obvious...
That the subconscious impressions influence our physical human life? That is true; but one thing is the misnamed state of "physical vigil" and another is the state in which the physical body is passive for dreams.
When the physical body is passive for dreams, the subjective impressions that can reach the brain through the Antakarana cord (which is the silver cord with seven fully defined aspects) are not dangerous because the body is asleep, passive for dreams.
But when the physical body is awake, it is active for dreams, then those impressions become (and in that I agree with you), very dangerous, because then such impressions (deposited in the brain) become physically active and the active subject can physically commit very serious errors; that is obvious ... is there any other question?
Disciple: Master, what does the term Dharmakaya mean?
Samael Aun Weor: The term Dharmakaya unquestionably implies perfection of the adept or servant of the great work. We could not conceive of an adept of perfections without the Dharmakaya body; but whosoever possesses that body must know how to live in that "geometric line" that separates the "tality" from the machinery of relativity, and know to live, in perfect balance, between the Tality and the machinery of relativity.
I bring up this term “Tality" [or totality] due to the following: the machinery of relativity and the illuminating void are opposites, but there is a synthesis that reconciles them both, and it is the Tality. The Tality is beyond the illuminating void. Tality is the great reality. I know this by direct mystical experience achieved through deep, inner meditation. I also know it by the degree of prajnaparamita intuition, which is the highest, deepest degree of intuition.
It is difficult to pass beyond the illuminating void until reaching the bosom of the tality, but I sharpen my answer by saying: if someone has acquired the Dharmakaya body, he must not only be absorbed within the bosom of the Tality, but must learn to live at that "geometric line" that separates the tality from the machinery of relativity. He has to learn to live in action, in the most perfect balance.
Are there any other questions?
Disciple: What is the relationship between the Dharmakaya and Ain Soph Aur?
Samael Aun Weor: Well, obviously, the one who has already arrived... the one who has the body of the Dharmakaya, has incarnated in himself not only the Ain Soph Aur (the divine star that is far beyond the Ancient of Days), but has actually succeeded in returning to the thirteenth aeon with Pistis Sophia. Only the one who has really been immersed in the thirteenth aeon has the Dharmakaya body.
Any other questions, brothers and sisters?
Disciple: Would you be so kind as to explain the order of the four kayas?
Samael Aun Weor: Obviously, the four kayas are indispensable. However, I prefer to think according to the doctrine of the three kayas. I even like to think in terms, I might say, of paramartha (in the term of sunyata, there is synthesis)...
Obviously, the three kayas… for example, the kaya of transformation, as we call the Nirmanakaya, is great, because it allows us to transform ourselves and completely renounce all happiness to dedicate ourselves to service of our fellow beings. There are, for example, great arhats (we cannot deny it), buddhas of contemplation — let us call them “pratyekas” — who are concerned, yes, for their inner perfection, but who are cruel, who do not work for humanity, who do nothing for the world. That is not the path of authentic perfection.
If we work not only within ourselves, but also work as missionaries carrying the teaching from door to door, sacrificing ourselves for humanity, we follow the path of the Nirmanakayas, which is the same of the bodhisattvas of compassion...
Disciple: The one of the Nirmanakayas?
Samael Aun Weor: Of course! Note that the Nirmanakaya body is that which the bodhisattvas adopt in order to work for humanity. That is why the body of Nirmanakaya is called the "body of transformation.” It is a body of perfection.
Another thing is the body of the Sambhogakaya or body of joy. The body of enjoyment, really, is beautiful, beautiful; it allows us to enjoy life free in its movement, to feel the happiness of the universe within ourselves. It gives us a state of extraordinary beatitude.
Far beyond the body the kaya of enjoyment, there is the body of the Dharmakaya. The body of the Dharmakaya, in fact really, is the law-body, the body of one who sacrificed himself for humanity, the body of one who in the world could be called “adeptus exemptus,” since that one has settled all their karma, has experienced sunyata, has already escaped the processes of alaya-vijñana (which are merely psychological processes), has gone beyond the psychological to enter the field of the ontological...
So, my dear friends, it is well worth continuing to work on yourselves, on your inner consciousness, on bottled cosmic consciousness. But that we must purify that inner consciousness? That is a fact, and it is purified by the disintegration of the inhuman "psychic elements" that we carry inside.
Any other question?
Disciple: In ancient Egypt, when the adept acquired the body of the Dharmakaya, did he also acquire the right to possess a living mummy?
Samael Aun Weor: Well, this is completely different. One thing is the question of the mummification of the Egyptians, or Inca, or whomever, and another thing are ontological or psychological questions. In the explanation I did not refer specifically to the physical vehicle. I preferred to deal only with ontology in the light of sunyata and with full explanation of the alaya-prajnana, which is different. So, how much better that we get to the foundations of the ontological and the psychological.
It is also fitting that we learn to know the limits of logical confrontation. If we were to seek authentic peace within logical confrontations, unquestionably we would not find it. Whosoever wants to experience truth has to be freed from logic, no matter how well structured it is. When one studies Mr. Immanuel Kant, the philosopher of Königsberg, one marvels at the logical confrontations and the processes raised by him in the question of reasoning; but the most perfect syllogism, nor the best structured prosyllogism, nor the grandest epilogism could offer us the authentic peace of the profound truth.
Undoubtedly, if we want to experience truth we need to be freed from logic, because logic is truly not a perfect dwelling place for being. We need something more than logical confrontations, more than inductive or deductive processes. We certainly need the body of the Dharmakaya, the Dharmakaya who experiences and can experience, at any time, directly, the sunyata, and yet nevertheless remains at that "geometric line" (authentic, perfect) that marks the waypoint between the machinery of relativity and the illuminating void (which is not of time)…
Samael Aun Weor: Of course! I understand... I understand what the multidimensional process is, that is obvious... ...and we cannot stop explaining this question...
If we live, then, in a world of three dimensions — length, width, and height, as we know — undoubtedly the fourth coordinate is different. The fourth coordinate or fourth vertical relates, actually, with the K meson, for example, or with the regions where the K meson is processed. Through Chinese scientists, it has been possible to investigate how the K meson is altered by forces of a parallel universe. So, the “official” science is coming to the question of the fourth vertical.
For example, the K meson is not processed exactly in accordance with the laws of the third dimension; it does not act with the law of parity (which is vital in a three-dimensional world), but moves in a different way, interfered perfectly by a parallel universe, by the universe of the fourth vertical. We have been told that this vertical fourth is related in some way with time, since we can travel backward or forward in time.
Precisely now, on this trip that we made to Durango, I was in contact with a rather interesting man, an atomic physicist. Despite being a genius in nuclear physics, this man learned to move with the physical body in time, travel in time, backward and forward. So, being strictly an atomic physicist who is going to establish a nuclear plant in Veracruz, an atomic plant, nevertheless he has managed to dominate the vertical fourth and travel, I repeat, in time.
A little beyond “time” we have the fifth coordinate, which is “eternity.” Beyond the fifth coordinate is the sixth vertical, which is neither time nor eternity. It is beyond time and eternity.
So take note:
- the world of three dimensions (length, width, and height), the world in which we move. Is it understood?
- the world of the fourth vertical, time
- the world of the fifth, eternity
- the world of the sixth, that which is beyond eternity and time
- and finally, the zero dimension, unknown.
That is the concrete approach.
But, well, through our work that has to be processed in seven levels, disintegrating the "undesirable elements" that we carry inside, we are interested in the zero dimension, unknown, and later submerge ourselves within the Tality, the breast of the Great Reality. But the work is of deep content, profound, didactic and dialectical, and it is necessary to know the basic techniques, related to the question of deep meditation.
Disciple: Venerable master... if movement, of which much is spoken, originates in the body, and if our restlessness originates in space, in the different dimensions, does that mean one has different movements?
Samael Aun Weor: Your question is interesting but antiquated. It already happened that in the eighteenth century there was talk about "force and matter,” in which that was discussed, and the people were exhausted discussing that. It was also said that "matter is a mode of movement,” and that "spirit is another mode of movement,” right? This concept is antiquated. There is a need to be deeper in one’s thinking. That is too superficial.
We need to dig deeper into the deep, inner question, right? And understand that the interesting part for us is monism, not dualism. If we learn to think monistically, beyond conceptual dualisms and logical confrontations — even if they are of an "Ouspensky-style" order — we can certainly, truly, think better, transform our mind, and thus, in that way, conquer ourselves more deeply. Ideas are undoubtedly necessary, but you have to know how to use them.
Monistic ideas lead us to an integral, total change. The Dharmakaya is monistic. The Dharmakayas are never dualistic; they are always monists. That is why a Dharmakaya would not join a school of extreme right or extreme left; he is revolutionary, marching on the path of the middle, which is the path of synthesis...
The multidimensional question is undeniable, but in this question of the multidimensionality of space there are many sums and subtractions; these are purely mathematical questions, and that is what is fundamental: to know that the entities that govern this universe of relativity are living numbers. Let us therefore enter the field of mathematics...
Any other questions, brothers and sisters?
Disciple: Master ... What is the relationship between the Dharmakaya and the superhuman?
Samael Aun Weor: Well, obviously, the superhuman is terrifically divine, beyond good and evil. But, in the name of truth, the Dharmakaya is beyond conceptions. Moreover, I mean, or more clearly, that the Dharmakaya who can already use the law-body transcends the superhuman, is beyond the grade of superhuman. The Dharmakaya, in and of itself, is substance-being, being in substance. The Dharmakaya, or one who possesses the body of law, has undoubtedly even passed beyond individuality, because individuality must be completely dissolved if one wants to become Dharmakaya.
Note that the Dharmakaya is a step beyond consciousness.
We need to awaken consciousness — obviously — by direct work on ourselves, but finally it must integrate with the Tality, with the Great Reality. It is a drop that must fall into the ocean of the great life free in its movement. It is obvious: if consciousness is a part of the soul of the world in us, we need to purify it to return it to its pristine, original state... ...and obviously have to integrate with the “totality," that is, within the Tality, with the Great Reality of life free in movement, and that is how we progress even further beyond individuality.
Now, bear in mind that I am speaking of "consciousness," but Dharmakaya is a step beyond consciousness. It has been integrated absolutely with the Great Reality. It has transcended Individuality. So the superhuman, as great as he may be, has to bow reverently before the Dharmakaya.
Disciple: Could we think that the last aspiration is to be lost like a drop of water in the ocean of life free in its movement?
Samael Aun Weor: So it is, so it is! The interesting thing is precisely to be able to rescue the cosmic consciousness, to extract it, because it is bottled within the ego. Remove it from the ego. If Consciousness is able to withstand the terrible test, the Illuminating Void, it is ready (speaking here in very human terms) to enter into the Tality. I repeat: the Tality is beyond the illuminating void and beyond the machinery of relativity.
Whosoever manages to integrate himself with the Tality has transcended all Individuality. It is what it is, what it has always been, and what it will always be. His body is the body of law, the body of Dharmakaya.
Disciple: Is the Dharmakaya superior to Paramarthasatya?
Samael Aun Weor: No, no, Paramarthasatya and Dharmakaya are similar; it is only a matter of a few degrees.
Samael Aun Weor: Obviously, and without yet having the body of the Dharmakaya. Unquestionably, for example, the one who comes to the third state of consciousness, which is the inner remembrance of oneself, changes in terms of the concepts... that which for many is important, for him is not. He becomes different, completely different.
So people who are, for example, on the first and second levels of being would not understand someone who reached the third level of being, the third state of consciousness. How could they understand it? What matters, for example, to a person of the first and second state of consciousness is irrelevant to the person in the third state of consciousness; meditate on what that means.
Now, what shall we say of a Dharmakaya? The Dharmakaya came to the fourth state of consciousness, and even more, it transcended the fourth state, because the body-law, the body-substance, is inseparable from Being. He who reaches such heights has another way of understanding...
In these studies we must not forget the didactics. It is clear that everyone of us carries into oneself the mystery of his own self-realization. Each has its own, particular, different mystery. The way someone can solve their own mystery can be different from how another person solves it. Each has its own inner mystery carried within.
For example, we can give the general laws for you to work by, but the details, the specific processes, none are the same, for they constitute the mystery of each of us, and each one has its own mystery of self-realization, a different mystery, that is clear.
For all these reasons, we should really take Gnosis seriously and dedicate ourselves to working on ourselves.
Any other question?
Disciple: Master, could we think that matter is the most... of substance, or ultimately substance is the top of matter?
Samael Aun Weor: Well, actually, really, the so-called "matter" is crystallized substance. When substance disintegrates, it passes into higher dimensions, it is processed through seven levels before it finally descends into a mere germ, in the chaos from which it emerged one day; that's obvious. There it sleeps among the chaos, for seven eternities, until a new dawn...
Disciple: Venerable master, you told us about the masters... who had been able to free themselves from karma... many bodhisattvas who are fallen cause great psychological damage to humanity by transforming it negatively... but... and achieve mastery and sacrifice for humanity; but there is a great disproportion in transforming a person positively... with the teaching and that she... to transform it negatively... Then, how is it possible to get rid of karma, except for forgiveness and love?
Samael Aun Weor: Well, first of all, the question is mistaken, because, really, truly, no one can transform another person. For example, you can receive the instructions given here... techniques for work, but nothing more. You are the one who has to work. Any adept can show the way to others, but it is the disciple who has to walk the path. One thing is the body of the doctrine that one receives, and another thing is the work that one has to do on oneself.
For example, someone might be very well informed, or receive help with their main psychological trait, and we know very well that everyone, psychologically, has a main characteristic trait. We could tell so-and-so, “Your chief feature is lust.” To another, “Your chief feature is selfishness.” To another, "Your chief feature is envy." What would we do, good or evil? Perhaps evil, because we did not let her discover her main psychological trait for herself, through natural and didactic development. The fact that we have told her what her chief feature is does not mean that she has discovered it. Perhaps we harmed her. It is better for her to discover it for herself, through her own deep inner self-development.
So, really, really, no adept can transform anyone. The only thing that we can deliver are the techniques for others to work on themselves and be transformed. But if someone receives such techniques, or such data, such illustrations, and does not work on himself, he is wasting time miserably, and, of course, he is also wasting the time of the adept.
Disciple: I meant, Master... [inaudible]
Samael Aun Weor: Indeed, like anyone else, a fallen bodhisattva is a nobody. Why do we have to point it out as special?
We should understand what a fallen bodhisattva is, or a bodhisattva in general before awakening. Precisely, it is a seed. It carries a seed, a seed inside, a germ that is crystallized from above, a germ that may or not develop. So, it is not a great person like the one you are trying to paint for me. It is a germ that may or may not develop. Also the germ of a pine, if it falls on a barren soil, may not germinate; it may lose that germ. Thus, a bodhisattva is no more than any other subject, any individual who carries in his organism a germ that could be lost. Is it mandatory for it to develop? If that germ is developed within that organism, then it is good, because as that germ develops within the organism, then a higher being crystallizes from above, a sacred individual, rather, who can do something for humanity. But while the bodhisattva is fallen, even if she carries that germ within, she is an ordinary person, not a great person like you are presenting to me. Therefore, the karma that she can have is the same as that of Pepe, Juan, or Diego...
That one called "bodhisattva" who got drunk, who is out there enchanted with life, with women, and I do not know what, or when, right? Who is that guy? He is a type like the other types: not more or less. He is an element that is serving the designs of Nature, which is the transformation of forces necessary for the economy of the Earth. He is really a Mr. Nobody.
Is it because he carries a seed? Well, who has said that because he has a seed, he could become a sacred individual, or that the germ is going to develop? And if it does not develop, then what? As it develops, it is a John Doe, a so-and-so, a fool like any of us. That is the stark reality of facts!
Disciple: Master, I am... [inaudible]
Samael Aun Weor: I repeat: so it can be a subject that carries the "seed" of a god of the constellation of Sirius, or something like that. Because in life that subject is a body, has a body that captures certain types of energies and transforms and retransmits them to the lower layers of the planetary organism in which we exist, in which we live. That is the fact, but nothing more. Because it carries a germ in its sexual glands, it could be developed; yet, it might not be developed. Living as any ordinary type, it is ordinary as anyone else. Why are you going to have some special karma, or why are you going to be special in the universe? He is a poor fool, as I am, as anyone can be! That is the stark reality of facts! Let us put our feet onto the ground of reality, and leave mythomania out, because that causes suffering, and is hurting the Gnostic movement.
Let us see, any other questions?
Samael Aun Weor: The only thing left is, in fact, to intelligently use the emotional part of the intellectual center, of course, and to dominate the lower emotions of the negative part of the emotional center, and use the knowledge that we have here, in the mind; introduce them well, here, to control this. With a well-educated mind, superlative emotion, and a little will (because we cannot think that everyone has a great will) we start to control this from here, so that it works correctly and not incorrectly.
Let us see, does anyone else have anything to ask? Ask the right questions because we need everyone to clear their doubts...
Disciple: Master, could you tell us a practical and effective way to be able to do Gnostic practices well?
Samael Aun Weor: To do the apprenticeship and work correctly? Study the teachings we are giving, but study and then put the body of the doctrine into the process of thinking. Learn to think in a new way. This is a matter of work, of study... To see...
Disciple: Venerable master, is a superior mental body the most suitable instrument, then, for the work...?
Samael Aun Weor: It is wonderful to have a mental body! But how could we manufacture a mental body if we are spending all of our energies, whether sexual, intellectual, volitional, or merely sentimental? First of all, if we want to create the third body (no longer the second, but the third, the third psychological body), we must learn to save our energies. If you do not know how to save your forces, vital, emotional, intellectual, volitive, etc., how could you create that body, if you do not leave energies for creation, if you are squandering them? So, first you have to learn to save these energies in order to be able to create an individual mind, to have a really individual mind, since the people do not have individual mind; they have a collection of minds, each carrying a collection of minds; but not a mind, certainly not individual.
Disciple: Master, what technique could we use to empty the mind?
Samael Aun Weor: Well, first of all, relax your body absolutely.
Second: empty the mind of all thoughts — a phrase that Krishnamurti does not like, my great friend Krishnamurti, whom I appreciate, but he does not like it. I appreciate him; I am not criticizing him; I appreciate him very sincerely; nonetheless, there is the need to empty the mind, even if Krishnamurti does not like it.
Third: the mantra “ga-te” that I already taught to everyone in Third Chamber. Which of you knows to sing it? ...Sing it! ...
Disciple: [recites the mantra, but only spoken] gate gate paragate parasamgate bodhi swaha...
Samael Aun Weor: Very bad, lousy! Let us see who else? I see there a sister? Sing the mantra! ...
Disciple: [she sings it] gate gate paragate parasamgate bodhi swaha...
Samael Aun Weor: Right, right! Very well, this sister deserves applause... [there is applause and laughter].
She is right! Because you were not able? [addressing the person who spoke the mantra].
Disciple: I did not understand that I had to sing it ...
Samael Aun Weor: Ah! So you thought that the mantras are pronounced just like that, dryly? No! You have to learn how to sing them...
Disciple: Yes, master...
Samael Aun Weor: Of course, yes, with silent word, empty mind, and relaxed body. This is how one works, until one day, in the absence of the ego, one can experience the illuminating void: that is the truth.
Whosoever can experience the truth is strengthened to work on himself. Why do the brothers and sisters not have strength to work on themselves? What is wrong with them? What they lack is the experience of the truth. It is one thing to tell someone the way to reach the truth (this or that) and it is another thing to experience the truth for oneself.
The one who wants to experience the truth must undoubtedly relax the body, empty the mind, and sing the mantra of the prajnaparamita. Thus, one day, you will achieve the experience of that which is not of time, of that which is the truth. And, the one who experiences the truth begins to work really, truly, with strength on oneself.
I experienced the truth when I was an eighteen year old boy. I had the experience of the illuminating void, and I never forgot it. That is what brought me here, talking to you with so much energy: it is due to that experience. If I had not gone through that experience, there would have been failure for my entire existence... see?
Disciple: Excuse me, but since it is a question of me traveling to Colombia, I want to hear that mantra from your own lips...
Samael Aun Weor: With pleasure.
Disciple: So you can know...
Samael Aun Weor: Right! Listen: gaaaateeee gaaaateeee paragaaaateeee parasamgaaaateeee booooodhiiiiiii swaaaaa haaaaaa
Well, my dear brothers and sisters... We are going to give the Gnostic unction, and then later, we will continue with an interval for meditation.