"And יהוה (IAOH, that is, Kether, Chokmah, Binah from the Ain Soph) appeared to Abraham as he sat at the door of his tent in the heat of the day" (Genesis 18:1), the esoteric meaning of which is as follows: When Abraham sat at the door of his tent (sephirah Chesed); that is, at the gate (sephirah Daath or the letter Vav) separating the higher (Iod, that represents Kether) and lower world (or Iod that represents Chesed), symbolized by the shape of the letter Aleph א, he felt the great heat of the day; that is, he became mentally and spiritually enlightened by the divine light of (Kether) the First Logos.” - Zohar
Well, I'm going to speak here today about something that is very important. I want to refer, emphatically, to the question of dreams.
The time has come to go to the bottom of this issue, and I believe that the most important thing is to stop dreaming. Dreams are indeed nothing more than mere projections of the mind and, therefore, they are illusory; they are useless. It is precisely the ego that projects dreams, and obviously, those dreams are useless...
We need to transform subconsciousness into consciousness. We need to radically eliminate not only dreams, but the possibility of dreaming. It is unquestionable that such a possibility exists as long as "subjective elements" within our psyche continue to exist.
We need a mind that does not project. We need to exhaust the process of thinking. The "projecting mind" projects dreams, and they are vain and illusory.
When I say “projecting mind," I am not referring to mere projects such as those made by an engineer, who draws or projects the plans for a building, a large bridge or a highway. No. When I speak of "projecting mind" I address all "intellectual animals." It is clear that the subconsciousness always projects, not only houses, buildings or things like that. No. I clarify: it also projects its desires, its memories, its emotions, passions, ideas, experiences, etc. The “projecting mind," I repeat, projects dreams, and it is clear that as long as the subconsciousness exists, projections will exist. When the subconsciousness has become consciousness, the projections end. They can no longer exist. They disappear...
If we want to reach authentic enlightenment, it is necessary and urgent, we would say, to transform the subconsciousness into consciousness. Undoubtedly, such a transformation is only possible by annihilating the subconsciousness. But the subconsciousness is the ego. Then we have to annihilate the ego, the “I," the myself, the self-willed. This is how the subconsciousness becomes consciousness, so that the objective, real, true consciousness remains in its place... In other words, I mean that as long as there is any "subjective element" within ourselves, no matter how insignificant it may be, the possibility of dreaming continues. But when any subconscious element or "subjective element" ends, when there is no longer any "aggregate" or "subconscious element" in our psyche, the result is objective consciousness, authentic, true illumination.
One thing is to walk in the hypersensitive worlds with objective consciousness, that is, awake, and another thing is to walk there in those regions in a subjective, subconscious state, projecting dreams. You see what a great difference there is between the one who wanders through those regions projecting dreams and the one who lives there without making projections, with a fully awake, illuminated consciousness, in a state of super-exalted vigil. Obviously, the latter is truly enlightened and can, if one so wishes, investigate the mysteries of life and death, to know all the enigmas of the universe...
A certain author says that "dreams are disguised ideas" and if that is so, we can clarify the matter a little more by saying that they are projections of the mind, because those "disguised ideas" are mentally projected and that is why dreams, therefore, are false and vain.
Whoever lives awake no longer dreams.
No one can be awake without having died in oneself, without having annihilated the ego, the “I," the myself. That is why I want all the brothers and sisters to focus on the disintegration of the ego, because only in this way, by disintegrating that terrible legion, will they be able to remain radically awake.
Undoubtedly, it is not so easy to eliminate "subjective elements" since there are many of them.
This elimination is processed in a didactic manner, little by little, and as one eliminates such “elements," the consciousness becomes objective [without subjectivity], and when the elimination is absolute, the consciousness is totally objective, awake; then the possibility of dreaming is over. It's over...
The great adepts of the white universal brotherhood do not dream. They possess objective consciousness. The possibility of dreaming for them has disappeared and one finds them, in the superior worlds, in a state of intensified vigil, directing the current of innumerable centuries, governing the laws of nature, converted into gods that are beyond good and evil.
It is therefore essential to comprehend this thoroughly and so that everyone can draw an exact summary, I want to tell you the following:
How could a dreamer be considered enlightened? Obviously, the dreamer is nothing more than a dreamer. The dreamer knows nothing about the reality of things, about that which is beyond the world of dreams.
It is therefore essential that our Gnostic brothers and sisters concern themselves with awakening. It is required that they truly dedicate themselves to the dissolution of their ego, of their “I," of their myself, of their ego. Let that be your main concern. As they die within themselves, consciousness will become more and more objective, and the possibilities of dreaming will progressively decrease.
Meditation is essential to comprehend our psychological errors. When one comprehends that one has this or that error or defect, one can then eliminate it, as I taught in my work entitled The Mystery of the Golden Flower. Eliminating this or that error, this or that psychological defect, is equivalent to eliminating this or that psychic aggregate, this or that "subjective element," within which the possibilities of dreaming or projecting dreams exist.
When one wants to eliminate a defect, an error, a psychic aggregate, one must first comprehend it, but it is not enough to comprehend only. One must delve deeper, to the profundities: it is necessary to capture the profound significance of what one has comprehended. This capture can only be achieved through profound, deep, very intimate meditation... The one who has captured the profound significance of what one has comprehended has the possibility to eliminate it...
Eliminating psychic aggregates is urgent. Psychic aggregates and psychological defects, deep down, are the same. Any psychological defect is nothing more than the expression of a psychic aggregate.
That we need to remove them? That is clear, but first we have to have comprehended them and also have captured their profound significance. This is how we die [psychologically] from instant to instant. Only with death comes the new...
You want to be awake in the astral, in the mental, etc., but you don't worry about dying [psychologically], and the most serious thing is that you confuse dreams with true mystical experiences. One thing are dreams, which are nothing more than simple projections of the subconsciousness, and another thing are mystical, real experiences. Any authentic mystical experience requires a state of alertness and awake consciousness. I could not conceive of a mystical experience with the consciousness asleep.
Thus, the mystical, real, true, authentic experience only comes about when we objectify our consciousness, when we are awake...
Let the Gnostic brothers and sisters reflect deeply on all this. Study our work The Mystery of the Golden Flower. Focus on dying from moment to moment. Only in this way will they be able to really objectify the consciousness. That's it!
Student: Venerable Master, you emphasize not only comprehending, but also discovering the profound significance of our psychological defects. I understand that the purpose of comprehending is to identify those defects and that the profound significance is intended to discover the damage that the defect can cause us, as an obstacle to the self-realization. Am I right?
Samael Aun Weor: The question that has come out of the auditorium is worth answering... Comprehension is not identification. Someone could identify a psychological defect without having comprehended it.
Let us distinguish, then, between comprehension and identification.
Comprehension is very elastic. The degrees of comprehension vary. Maybe today we comprehend this or that thing in a certain manner, in a certain way, in a relative and circumstantial manner and that tomorrow we comprehend better.
Now, the apprehension of the profound significance of this or that defect is only possible through all the parts of our entire Being. If some parts of our Being have captured the profound significance, but other parts of our very Being have not captured it, then the whole and profound significance has not been grasped either.
About the profound significance, about its specific flavor, we should not form preconceptions. What is the profound significance of this or that error? We can only experience it at the precise moment, at the right moment. That is why in no way could we form preconceived ideas about what could be the profound significance of our defects...
Student: Thank you, master, for this explanation that reveals to us that comprehending really is a function of the mind and that the profound significance is a function of the consciousness. Is this correct?
Samael Aun Weor: Friends: the mind with all its functions is feminine, receptive. It would be absurd to make it positive. It would be foolish to elaborate ideas, preconceptions, theories...
Since the mind is merely a passive instrument, it could not occupy the position of comprehension. You must distinguish between what comprehension is and what the instrument that we use to manifest ourselves in the world is. Obviously, comprehension belongs rather to the Essence, to the intimate functions of the consciousness, and that is all.
The profound significance of this or that psychological error differs from comprehension by the very fact of belonging to the various perceptions or direct experiences, lived by the various parts of the unitotal Being.
Student: Master, is every dream an unfolding, an "astral projection" or is it sometimes a mental projection?
Samael Aun Weor: Well, during the hours of sleep, the ego cannot be within the body, because if the ego remained within the physical body during the hours of sleep, then the vital body or “lingam sarira” could not, let us say, repair the physical body. Normally, the “lingam sarira," the vital body, during the hours when the ego is absent, repairs the “physical body itself”; in those hours, the thyroid gland secretes many biological iodines that disinfect the body. The solar plexus also works intensively and the hepatic plexus (wonderfully) captures, in such moments of sleep, let's say, the solar energy and then distributes it through all the channels of the great sympathetic nervous system and repairs the physical body. In other words, when the ego returns to the body again, this body is already completely repaired and ready for the new activities of the day. Therefore, what is experienced in dreams happens outside the physical body.
The ego through the internal worlds, through the suprasensible regions of nature and the cosmos, and the dreams that the ego has outside the physical body are simply projections of the mind, because after all, the ego is mind. The ego takes everything and projects it through its dreams. It lives in dreams. Nevertheless, there are things that are not dreams. You can receive, for example, revelations from the great masters or receive some special illumination, but that only on rare occasions. Normally, people live in a world of dreams, projecting their dreams and dreaming, unfortunately...
If we want the awakening of the consciousness, we have to wake up here and now [in the physical world]. Whoever wakes up here and now, wakes up in every corner of the universe. This is where we need to wake up. Understood?
We have to go beyond the mind. Obviously, with all that which we have heard from the brothers and sisters, we certainly find ourselves in a regrettable state, as true machines, subject to external and internal laws, to forces of action and reaction, etc.
Obviously, the intellectual animal mistakenly called "human" does not have an individual mind. Actually, the rational homunculus has many minds.
We have said, and it is true (and any advanced esotericist can verify it for themselves) that the ego has no individuality. The ego, in itself, is a sum of psychic aggregates (as stated by esoteric Buddhism). Each of the aggregates that embody the "myself," the "itself," the ego, the self-willed, is an entity, an “I” which in itself has its own mind. Therefore, each “I” of those that embody the so-called "ego" has its own mentality, its own criteria, its own ideas, beliefs, emotions, passions, volitions, etc., etc., etc.
So, those quarrelsome and screaming little selves, which altogether form the psychological ego or the myself, contend among themselves for supremacy. Each one of them wants to control the capital centers of the organic machine. When one of them manages, for a moment, to dominate the situation and control the human organism as a whole, it feels itself unique, the master, the lord, and even dares to pledge to some compromises. A man swears eternal love to a woman, but later, when that ego or “I” is displaced by another “I” that has nothing to do with the oath of the former, the house of cards falls to the ground and the woman is disappointed… At other times, one of those many selves becomes enthusiastic for Gnosis and thus swears loyalty before the altar, but when that “I” is replaced by another “I” that has nothing to do with the given gnostic oath, then that brother or sister withdraws, leaving the congregation wondering and confused...
We are full of intimate, psychological contradictions. If we could see the full-length reflection of ourselves in in a mirror, just as we truly are, we would then feel ashamed of ourselves.
We know that we are full of contradictions. We do not ignore it, but we are always juggling, multitasking, seeking adjustments, to find justifications, as if “the end justifies the means.” Thus, we delude ourselves, basically, with the obvious purpose of avoiding ourselves, to not see the harsh reality of our contradictions, since in no way do we want to know that we are clinically insane. We need to comprehend all of this in depth.
We do not possess an individual mind, a mental body. Nonetheless, Mr. Leadbeater, Annie Besant, Blavatsky, etc., spoke to us about the "Inferior Manas" of Theosophy, the concrete mental body, etc. Therefore, we ask ourselves: how is it that clairvoyants like Max Heindel, Arthur Powell, Mr. Leadbeater, Ann Besant, were mistaken? Perhaps, with their "sixth sense" they did not measure the mental body? For example, didn’t Mr. Leadbeater study the "seven subplanes of the world of the mind"? Then, why did they err, ladies and gentlemen? Or do we want to disavow, or disqualify esoteric or pseudo-esotericist researchers? And if they are clairvoyant, why were they wrong? Each of these questions is enigmatic. However, I invite you to reflect...
It is not enough to exclusively have the faculty of clairvoyance. We also need to receive initiation. That some of them had "initiations" is something we cannot deny. But, it is also obvious that they lacked something else: they lacked the knowledge that corresponds to the more advanced schools in the east and west of the world. If they had possessed certain in-depth clues, undoubtedly they would have been able to demonstrate that what they saw as mental body, having a yellow color penetrating the central nervous system, etc., was not an individual mind, but a conjunction of minds with an apparent integration. If they had developed the Sahasrara chakra or polyvoyance center in depth, they would have been able to verify that what appeared to be integral was in the depth nothing but several, meaning the facade of an apparent unity whose depths are a varied diversity: in other words, not a "mind" but “minds."
But, I do not mean that they (i.e. Mr. Leadbeater or Blavatsky) had not developed the Sahasrara chakra. What I mean is that they lacked more degrees of development of that faculty. And what I am stating is not with the intention of criticizing them, but only to clarify. I could hardly criticize those who also fought for humanity, those who certainly intended to teach. They prepared the ground for a higher education. They cleared the way so that the teachings that we are now giving could come. I am not therefore in any way, denouncing Theosophist or Rosicrucian researchers. I only want to expand the concepts, for they are worthy of respect and veneration.
An individual mind is only possessed by those who have created it. And, it is not possible to manufacture it with theories, as it is not possible for any organism — i.e. the physical body — to be born or formed with theories. In the same way that the physical body is created, we must also create an individual mind. This is only possible through the intelligent transmutation of the Sexual Hydrogen Si-12. Only in that way can we shape the particular, individual mental body.
And, only those who have the individual mind are properly prepared for the higher objective knowledge.
I do not want to deify the mind either. I just want to state that it is necessary to individualize the mind in order to transcend it.
The words man, mind, and many other terms in English derive from “manu" (Sanskrit): it is someone who has "mind."
But I wonder if those here present have individual mind… I only see that you have a bunch of "minds," but not individual mind; in other words, you have reached the level of rational animal or intellective homunculus, but not the stature of a human being, since that is different.
Now, the mind is not the last word. But it is important to know that we are full of contradictions, because we do not possess an individual mind...
That it is necessary to transcend it? It is true. That it cannot lead us to enlightenment? It is true. But it is an instrument of manifestation (anyway), in the world of causes.
What is real is that which is beyond the mind; that is obvious. But above all it is necessary to have it, then transcend it. We cannot climb the last step without having walked the first steps.
The intellective homunculus, I repeat, is full of the most diverse contradictions. Today it thinks one thing, tomorrow another, because the ego is variable. The "myself" is a “bunch," a “legion."
If we truly aspire to the inner realization of the Self, the Being, then it is cardinal and indispensable to become cognizant of our mistakes. However, this matter about becoming cognizant of our own errors is not so easy.
In some cases, we spent many years struggling to acquire cognizance of some truth.
Any of us know that 2 + 2 = 4, but I would like to know if among those here present is someone who has cognizance of that truth. Since children we were taught that 2 + 2 = 4, but if there is a brother or sister here present who can tell me that he or she is cognizant of this mathematical truth, I would like him or her to stand here "between the columns" so that they can bear witness of that...
There is none who can give such testimony, because that is a very profound truth!
To experience the First Logos, the Second, the Third Logos... The Central Sun that exists within that Great Divinity... We must experience it, live it, experience it! Who of you have done it? Who has experienced the mysterious Tetragrammaton [יהוה]? I think that only one like Simeon Ben Jochai, author of the "Book of Splendors” [Zohar], could have given himself such a luxury...
In any case, we need to become self-cognizant of our defects.
Devi Kundalini Shakti can eliminate, indeed. She has that power. But, it is necessary to become cognizant of that which we want Her to eliminate.
For example, brothers and sisters, imagine that this cup is an “I.” If Essence is within this “I,” then we would first have to liberate that Essence, to take it out, so that the “I” then, being empty, can be thrown into the abyss by our Divine Mother. Because if She casts the “I” with the Essence still within it, she will cast our consciousness into the abyss; thus instead of doing good for us, she would do bad for us.
So, how do we liberate that Essence, that consciousness that is stuck there in that “I”? Only through in depth interior meditation: that is, only by becoming cognizant of that error.
Once we have acquired cognizance of a specific defect, of the defect where our consciousness is stuck — as this “I” of my example — then the Divine Mother can afford the luxury of eliminating it, to throw the shell from the cliff (since it is already an empty shell that is not worth anything).
The hardest part is to become cognizant of our errors. It appears to be easy, but how hard it is in the depths! How laborious!...
To recognize laws is vital. They exist, but we must clarify them in ourselves.
The repetition of a phenomenon allows us to recognize a law. This is how it is in everything! If in us the same psychological phenomenon is always repeated, then we can perceive a law. Once one know this law, we must act accordingly. It is clear!
So we have to get to know that many laws are in everything, to know and act in accordance with them...
In life, there are three types of action.
First are actions that are the outcome of accidents, or simply, they correspond to the law of accidents.
Second are actions that are the outcome of karma.
Third are actions performed by conscious will; these are truly characteristic of initiates, masters, those who already have an individual, conscious will [Tiphereth].
Unquestionably, we cannot blame everything on karma. As I say, there is the law of accidents. If we are not careful, for example, a car might end up crushing us on the street, and that is not the outcome of karma. If we consume too much food, as it is not as indicated, obviously we can become ill, and karma is not responsible for that. If we have some drinks and get drunk, karma is not responsible for it, but we ourselves, who have devoted ourselves to drink. If we hurt others, they can hurt us; if we insult others, well, they can insult us, too. So, my dear brothers and sisters, let us distinguish between the law of accidents and the law of karma.
There are actions of karma. Undoubtedly, karma regulates our lives. But we must never protest against karma. There are things that we want to be in a certain way, since they are not as we wish they were. Then we protest against karma, instead of thanking karma.
Actually, karma is a medicine, my dear brothers and sisters. Extraordinary medicine! A medicine with which they want to cure us. Then why do we protest against that medicine? Foolish is the patient who protests against the remedy that is being given to him. If this remedy is brought to heal us, why do we protest against the remedy?
“Behold, blessed is the man whom God corrects: therefore do not despise the chastening of the Almighty.” —Job 5:17
Obviously, the Creator wants to heal us, and his medicine is called “karma." Yet, when we have no remedy, when the medicine no longer helps us, when we have become so cynical that not even karma can truly heal us, obviously we must then enter into the submerged devolution in the infernal worlds. There we will conclude with the Second Death (as written in the Gospels): where it is clear, the annihilation of the egos occurs. The Essence is something else; she escapes from the abyss in order to begin a new evolving journey.
Therefore, cynicism is the last word of the lost. The cynic for whom the medicine is no longer effective is a lost case... Obviously, they can no longer exist. They have come to their final destruction, and nobody can stop them. Their devolution is frighteningly precipitated towards the center of gravity of the Earth, where they turn to dust...
But while the medicine, karma, can still correct us, there are possibilities.
What we must do is to cooperate with the inevitable; that is obvious! Nonetheless, we always protest. We do not like to cooperate. That karma is painful? Yes, it is! But it is useless to protest. It is better to cooperate with that pain and to take advantage of it...
In the seemingly difficult is where the best opportunities are found. We would say, we must take advantage of the gravest adversities. We must learn to extract the best from karma, and instead of protesting against the bitterness, we must kneel gratefully before the Father, who, even with his painful remedy, is healing us, curing us, trying to eliminate our errors, for our good. So, this is how it is!
There are so many difficult situations... so embarrassing, where we do not see a way out, an exit. We would like to escape to a better world. We would like a change of scenery, to go into another dimension, to be located elsewhere, and with other people, but all of that is absurd! That is like the patient who wants to escape from the clinic where they are healing him, or like the silly child who leaves school or protests against the teachers.
In the depth, certainly we are sometimes a little dull in comprehension. When things get tough, we must intensify our state of alert perception, alert novelty, and extract the best from those difficulties, to consciously learn from them what they want to teach us.
Therefore, my dear brothers and sisters: do not protest, but learn! Do not seek evasions, but comprehend! Do not evade, but understand!
This is the straight path. It emerges from the intricate labyrinth of karma — indeed, it emerges from it! And it leads us, it is clear, where it must…
We are here, and for a reason; that's obvious!
People remember God when they are in great bitterness, but disregard Him when they are well, when they do not lack food, clothing, or shelter, when they enjoy their beds of pleasure, or in the orgy, or when they lift the glass of fine wine.
Is it possible to have an unitotal, integral mind, not divided by the process of option, not divided by the process of conceptual election, an unconditioned mind, a mind free of preconceptions, prejudices and fears? Yes, it is possible! But in truth, it would be necessary to annihilate the “psychic or undesirable elements” that we carry within.
Does gnosis have a system to annihilate these "elements"? Yes, it does! Which? We should start with psychological self-observation. Do you accept, perhaps, that you have a psyche and a psychology? Or do you believe that you only have the physical body, without any psychic principle? This would be impossible for it to be so, since parapsychology has demonstrated the psychological processes that exist at the bottom of any organism and has experimental methods of demonstration. At the orders of parapsychology is the "theory of quanta," there is hypnology, extrasensory intentional perceptions, extracerebral reasoning processes, etc.
With clear evidence (well, obviously, it has experimentation laboratories), parapsychology is revolutionizing the world. In Soviet Russia itself, where the materialist dialectic has served as the basis for all the reasoning-intellectual processes of the citizens of the U.S.S.R., at this precise moment (according to statistics) it has reached the highest rate of production of parapsychological didactics, reason by which the materialist dialectic is already being cornered as antiquated and extemporaneous.
We ourselves, in the West, have entered the era of psychology and electronics, the era of energy and its study in all its manifestations; we have left the merely materialistic question to enter the studies of energy...
So, actually, there are methods that allow us to integrate the mind, to make it unitotal. That's why I say that "psychotronics" has a wonderful future...
Through psychological self-observation, we can discover our defects (it is worth saying that each of them is represented by some "psychic aggregate"). When one lives alert and vigilant, like the sentinel in times of war, when one observes oneself psychologically, from instant to instant; one can self-discover oneself.
It is indubitable that, in interrelationships, the hidden defects surface spontaneously and if we are alert, then we see them. A discovered defect must be prosecuted analytically, if what we want is to disintegrate it atomically. That is precisely where transactional analysis and structural analysis come into play.
Upon discovering some psychological defect in ourselves, we have to analyze it structurally, obviously using the scalpel of self-criticism.
It is necessary to analyze the psychological or parapsychological structures. What is, for example, the psychological structure of any aggregate, be it anger, greed, lust, envy, pride, laziness, or gluttony? It will have to be observed. How does it behave in the intellectual center? What are his reasonings? How does it proceed in the heart center, that is, in the emotional center? What would their feelings or emotions be? How is it characterized in the motor-instinctual-sexual center?
Structural analysis will allow us to know, perfectly, the structures of any "psychic aggregate" discovered in action. Once these structures have been properly understood, we will then move on to transactional analysis.
Just as there are banking, commercial transactions, etc., so also there are psychological transactions. How would this or that aggregate, already discovered, behave in relation to other aggregates that we possess within our psyche? For example, if it is an aggregate of anger, how would this aggregate act? What would be its way of behaving in relation to the other aggregates that we have inside: greed, lust, laziness, envy, pride, gluttony, etc.? With what other aggregates would it be associated? With greed perhaps? In this case, we would have a "greedy-wrath" manifesting... or with envy perhaps? In this other case, we would have an “envious-anger." What if it's with lust? So, it would be a "choleric-sexual I."
Transactional analysis is unavoidable when you want to comprehend any "psychic aggregate." Unquestionably, structural and transactional analyses allow us to fully comprehend any aggregate.
Once comprehending this or that aggregate, we have to appeal to that transcendental fohat cited by the Hindustani yogis. I refer, emphatically, to Kundalini-Shakti.
The medieval alchemists called (such fohatic power) with the mystical name of Stella Maris. She was also allegorized, in the religions of the past, as the dark Isis (in the ancient Egypt of the pharaohs), "to whom no mortal has lifted the veil" or as Tonantzin in our Mexican land or as the chaste Diana among the Greeks or as Rhea in the north of Mecca or as Cybele on the island of Crete or as Mary or Marah (the eternal feminine) among the Gnostics of early Christianity.
The Nahuatl people did not ignore the existence of that fohat. Let us remember that the civilizations of pre-Columbian America were serpentine and that this fohat is, precisely, the igneous serpent of our magical powers, which is found latent in all organic and inorganic matter. If we concentrate on that fohat begging for an answer, imploring action, you can be sure that it would not take long, and Kundalini-Shakti (as the yogis call it) would destroy the "psychic aggregate" in question, it will reduce it to cosmic dust.
However, it is worth affirming that it is necessary, first: to segregate (or separate) any aggregate, before its total dissolution. If we proceed correctly in this way, we will then be able to disintegrate in a didactic and dialectical manner all that set of "undesirable elements" within which the mind is bottled up. By breaking such “elements” and “sub-elements," we will be able to free the mind. This is how, in reality, we will come to possess a whole, whole, individual mind.
Whoever possesses such a mind (unitotal), is in fact a mutant. In the mind there is a reserve of cosmic natural intelligence that we must use. The values of intelligence are deposited in the mind, but we must make a full differentiation between what is the mind and what is intelligence...
Indeed, truly, it would not be possible to free the mind if we do not study and comprehend, previously, its various mechanisms. Extraordinary parapsychological phenomena are achieved when you have an integral mind. The dispersed mind will never be able to produce extraordinary phenomena of a parapsychological type.
When talking about parapsychology, it is convenient first of all to talk about the mind. Many believe that they have a free mind, that they are masters of their own mind, and they are wrong. It is absurd to suppose that one has a free mind when it, in and by itself, is engrossed among the multiplicity of "psychic aggregates" that we possess. We need to free it and this is only possible by breaking the "psychic aggregates."
In the mind (I have already said) is the cosmic reserve of intelligence, but it is not possible to use such reserve when the mind is scattered. It is urgent, first of all, to integrate it. If someone achieves the integration of the mind, he or she manages (for the same reason) to wisely use the intelligent values contained in it.
So, in truth, intelligence is a universal principle that is deposited in any mechanical functionalism. It would be inconceivable, universal mechanics without intelligent values or intelligent principles.
I said in another lecture, and now I repeat it, that there are three defined psychological aspects: identity, values and image. Each of us has these three aspects. There is identity, values and image in a positive way, and identity, values and image in a negative way. The identity, the values and image, we see them in a mutant. The values of a mutant are real. The values of those who still have their minds bottled up among the various "psychic aggregates" are mediocre. There are, then, two kinds of people: those who have a scattered mind and those who have a integrated mind (that is obvious).
Obviously, those who have already disintegrated the "psychic aggregates" have strictly divine cosmic values (those are the mutants), but those who have not disintegrated the "psychic aggregates" have a conditioned mind, and their values are negative. Therefore, it is well worthwhile to disintegrate the "undesirable psychic elements" in order to free the mind. If this is achieved, the reserve of intelligence will express itself through us and we will think like true mutants.
In the name of the truth, it must be said clearly that when it is integrated the mind is a marvelous instrument. In these times there is a lot of talk about mental dynamics; there are those who suppose the mind in its current conditions, and activating it makes us superhumans. Certainly, those who affirm this, ignore that the mind is involved in the multiplicity of "inhuman psychic aggregates" that we carry within. How could true mental dynamics exist when the mind is bottled up? Mental dynamics is possible, but only for an emancipated, integrated, individualized, perfect mind...
The diverse systems of pedagogy existing in the world are already extemporaneous. A new pedagogical system is now needed that allows us to update or become aware of the knowledge that is deposited in the mind. I already said that in the mind there is a reserve of intelligence. It is worth clarifying that we have a lot of knowledge that we do not know and that is latent in that reserve of intelligence. The educational systems of the future should aim to make us aware of certain knowledge that we have latent in our minds.
I am so very grateful for you all and what you have done in my life to help me realize myself and what path it’s actually wise to tread and stay on. Thank you I honestly cannot thank you enough.
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