Certainly, there is a harmful element in us that is an obstacle to the acquisition of true happiness. I want to emphatically refer to the false personality. Unquestionably, if it were to vanish, only bliss would reign in our hearts.
Unfortunately, false personality is made up of certain harmful ingredients. Obviously, I am now referring to vanity and conceit; there is no doubt that if these two "elements" disappeared from the face of the Earth, the life of human beings would change completely.
With conceit and vanity many wrong causes and effects are processed.
The conceited want to climb to the top of the ladder, make themselves felt, trample honor, dignities, hearts, feelings, without caring about the pain of others...
The vain person, obviously, feels hurt when someone hurts him, and for the sake of his vanity sacrifices others, in order to have what most dazzles people: the brand new car, the luxurious residence, the elegant suits, etc. It doesn't matter that he has to exploit many, if by that means, or by different means, he has to obtain the necessary money that allows him to show the world his fatuity.
So, brothers and sisters, conceit and vanity are very grave.
Jealousy and worries are also grievous.
Worries are similar, let's say to flies: thousands of worried egos flutter in the mind, waiting for something, as if to create problems. Just as the flies settle indiscriminately on the filth and on the food, on everything that stinks... ...so are the swarm of the I's of worries. They wait for something to perch on to form concerns: a concept, a word, an idea, a theory, anything, no matter what it is. The egos of worries only wait for the moment when they can form problems, and they float in the mind; they are perceptible to those who possess divine clairvoyance. That is terrible: to think, simply, that such egos correspond to the false personality (you see how harmful false personality is).
And as for jealousy, what would we say? The jealous person forms “from a flea a horse,” causing problems everywhere. If the loved one smiles, that is already a reason for jealousy for the jealous person, and then he slanders, harms, hurts. But there is not only passionate jealousy, there is also another kind of jealousy: religious jealousy, political jealousy, friendship jealousy (nobody can deny that); jealousy is multiple and causes great pain.
All those jealousies, all those I's of worries, of conceit (which is undoubtedly very grave), the vanity that makes so much ostentation, and in short, all of that belongs, simply, to the false personality.
Human beings could be happy, if they did not possess the false personality. Unfortunately, everyone has it. In the absence of the false personality, we would live in ecstasy, how blissful we would be! But disgracefully, all people possess the false personality and that is serious.
It is necessary for us to set out to destroy the false personality. This is possible if we dissect jealousy, vanity, the egos of worries, pride, etc.
When one understands that conceit is one of the densest factors of the false personality, one sets out to dissect that "element" and radically dissolves it.
Let us think about what the happiness of the Being is and what the false personality is. The Being, in itself, is happy, infinitely happy. When one eliminates the false personality, one remains in the fullness of the Being, then one enjoys bliss. Disgracefully, very few are those who care about this kind of study, rare are those who really try to deeply explore themselves.
Obviously, my dear brothers and sisters, we need to bring about a change in ourselves. If a magician, by magic, dissolved vanity and conceit, people would find themselves totally transformed; unfortunately, they would not find what to do, they would be disoriented, they would not find meaning in life, they would commit suicide, they would die; and yet, these two ingredients must be dissolved: conceit and vanity. But the process of change, of dissolution, must be methodical, didactic and even dialectical. Otherwise, we would die, we would be disoriented. When one understands this, one sets out to work on oneself.
We need to become cognizant of our thoughts, we need to acquire cognizance of our feelings, and the effects that other human beings produce on us.
When one comprehends the need to become cognizant of oneself, then one gradually dissolves the factors of conceit and vanity, as well as those of jealousy and worries. Then, a transformation is processed; obviously this would take us to the awakening. Awakening is fundamental, awakening is radical...
The egos of conceit and vanity, which correspond to the false personality, trap one, make one identify with the things of this world, with material things, with events, with the different recurring events in time.
One has to learn how to produce a separation from oneself, the separation from all things: not to identify with happenings, with occurrences, with things, with events, etc., because this identification absorbs one, it vampirizes one’s consciousness and actually submerges it deeper. So, we need our consciousness to wake up, which is possible by making the separation between us and things, events, happenings...
So, my brothers and sisters, we must become self-reflective, self-aware.
Obviously, the work of disintegrating the "elements" of the false personality is sometimes very difficult and we cannot deny this. We would like to disintegrate certain "elements" and "sub-elements" of the false personality with the purpose of achieving the happiness to which we are entitled, but unfortunately (this is the serious thing), sometimes we feel that we are stagnant.
There are egos and "elements," "aggregates" or "sub-elements" of the false personality that are very difficult to disintegrate; then we need to clothe ourselves with great patience, if we really want to advance forward.
As we delve deeper and deeper into ourselves, we also discover that there are certain inhuman psychic aggregates within us that are very difficult to pulverize.
We should not get impatient, and especially when, indeed, we have not paid the price of our advancement.
Sometimes disintegrating certain difficult "elements" is possible when one pays. It is also absurd to want to disintegrate certain "sub-elements" immediately, without having paid. Remember that such or such inhuman aggregates, personifying errors, are, indeed, intimately related to erroneous causes, and these causes, in turn, to karma.
So, don't be surprised if you ever find yourself stuck in this or that "element"; it is evident that this is included, linked to this or that bad cause. Bad causes produce bad effects, and these bad causes or causal-I's, in turn, are linked to the law of debits and credits, to the law of karma. In those cases, it is necessary to pay, in order to be able to disintegrate these or those difficult “elements.”
Karma is not only paid with pain, karma can also be paid with good deeds; and even forgiveness can be achieved through supreme repentance, and then the causal-egos are dissolved.
Impatience in these studies harms our neophytes; if they want to make serious progress, they must become serious. A serious initiate who has not acquired patience is not conceivable. Jesus Christ said:
“In your patience possess ye your souls.” – Luke 21: 19
Thus, a very good dose of patience is needed when we get stuck in this or that ego. That is why it is urgent to become more aware of ourselves, in thought, in feeling, in words...
"The unexamined life is not worth living." -Socrates
Let us distinguish between a lecture, strictly speaking, and a chat.
The chat and the charlatan are the same; that is why in our studies we must never accept the word “chat”, or “charlatan” for our lectures.
We don't give chats; I'm not chatting with you here, no sir; I am a serious man who has not come here to chat; I have come to have a dialogue with you, which is different. The chat is for the charlatans and the dialogue is found in the "dialogues" of Plato, in the talks that Socrates had with his disciples.
This has already been widely discussed, and it would be worthwhile to study Plato's "Republic"; thus, we could make a clear differentiation between what is a dialogue and what is the chat of the charlatans.
Chat is mechanical by nature; the chatter or charlatan, the one who gives chats, is the individual who has not cognizance of what he is saying, he speaks mechanically.
A dialogue is something else: a dialogue is that of a Socrates with his disciples, in his academy, or that of a Plato in the mysteries of Eleusis; that is the dialogue. There is reflection. In this case, who speaks, who gives the teaching, speaks by deep reflection, by evident reflection of the Being; he chooses the right words for each idea, and thus dresses the ideas with exact words (obvious result of self-reflection of the Being).
Who speaks, who gives the esoteric, Gnostic teaching, in no way would reason mechanically. Observe that thoughtful people, when they talk, they obviously do so concentrated, they choose the exact terms to cover the transcendental ideas of the Being.
Therefore, we must become cognizant of the word; we must also become cognizant of our feelings and our thoughts.
There is no doubt that there are five main centers of the organic machine in us: the intellectual, the emotional, the motor, the instinctive and the sexual. The intellectual is located in the brain; the motor center, at the top of the spine; the emotional, unquestionably in the heart, solar plexus and sympathetic nerve centers; the instinctive, in the lower part of the dorsal spine, and the sexual, strictly speaking, in our genitalia (those are the five cylinders of the organic machine).
We must learn how to manage our centers, if we want to live consciously. A great sage said that "we should also use the lower parts of the five centers of the Being"...
It will seem strange to many, how is it that a wise man advises (and I am referring at this moment, categorically to Ouspensky), to also use the lower parts of the different centers of the organic machine; but it is like this. These put us in relationship with practical life, with the concrete facts of existence. Knowing how to handle them, we avoid the unnecessary waste of energy.
It would be absurd to use the inferior parts of the different centers of the machine when the superior parts of the different centers of the machine should be used, or vice versa. It would be absurd to use the superior centers, when the inferior ones should be used; or in other terms, using the superior part of the centers when the inferior should be used.
A concrete example: let us suppose that someone is engaged in a trivial job, without importance, at a given moment; and that at that moment he is terribly focused on that silly job and that he has put the best of his mind and will into play to do that silly thing. There is a useless waste of energy there. To do something stupid, it would suffice to occupy the lower part of the centers of the organic machine; that's obvious. Thus, the useless waste of energy would be avoided.
Whoever wants to learn to eliminate, let's say, the harmful factors of the false personality, must manage the five organic centers, and know how to manage them... It is also necessary to know how to use the energies that flow through the interior of the human organism. For example, we have a bad use of energies in excited thinking; an excited mind is malfunctioning...
Obviously, the intellectual center and the emotional center, if they work in a coordinated and wonderful way, they become productive, they do splendid works, they go well. But what if the mind is excited by the sexual energy or by the energy of the instinctive center, or by the motor center energy? In this case, the mind is excited, it is malfunctioning. what should be done? Delve into the mental center to bring order within the mind, get it out of the state of excitability and think with complete serenity and logic (I am not referring to formal logic, but to the "tertium organum", to superior logic).
So, the excited mind is malfunctioning; we need to learn how to manage the centers of the machine correctly, if we really want to eliminate the undesirable elements of the false personality. There are many useless mechanical egos in the five centers of the machine, which must be eliminated; I's of many nonsense that must be eliminated: conceit, vanity, which within the false personality originate (from its depths) certain actions that are totally wrong and harmful.
Behold how necessary self-exploration is, how essential self-exploration is!
As we disintegrate what we must disintegrate (the ingredients of the false personality), a didactic, dialectical transformation will take place, and the result of that, of such transformation, becomes the awakened, lucid consciousness.
When one truly establishes this teaching in one’s mind and in one’s heart, one comprehends the need to sacrifice many things, the need to fight for many things. There is a need to sacrifice a lot, a lot, to achieve the transformation of forces; sacrificing what is most pleasing in the life of a human, of the human being, is essential, truly, when we want to transform ourselves.
What is meant by "transformation"? To become a different creature, a creature that corresponds more to the solar period (that is transformation). But we could not achieve such a transformation if we did not have patience. I repeat again what the Christ said:
“In your patience possess ye your souls.” – Luke 21: 19
The impatient gets stuck and fails forever. I am not saying that you do not go through processes of stagnation, obviously there will be those processes, but if you clothe yourself with patience, you will come out of such states.
We need to go deeper into thinking. What do superficial people look like? Superficial people are like the ponds that are formed on the roads; in those shallow puddles the waters rot and only mud remains.
And the people of deep thought, what would they look like? Profound lakes. Life pulses there, fish live there...
We need to become very profound in order to discover so many things that the false personality has.
The most serious thing is that if one identifies with the false personality, if one lives in it, then one fails, and in the long run, one will have to devolve in time, within the infernal worlds.
If we reflect deeply, my dear brothers and sisters, we discover within ourselves things that we need to break erroneous causes that serve as a foundation for certain psychic aggregates, very difficult to disintegrate; to comprehend this is vital.
But how would we break the wrong causes, those that make us remain stuck at one point, and from there we do not get out no matter how much we wanted? It is necessary, necessarily, the analytical dissection of the error that keeps us stagnant, deep study related to such psychic aggregate, and supreme repentance, supreme pain.
There is something that I have always been repeating to you here, and it is true: the disintegration of such or such errors in us is not a merely intellectual matter, of the intellect; sometimes you have to go through great emotional crises, and get to shed tears of blood, when, in truth, you want the transformation. Thus, in this way, the disintegration of this or that difficult aggregate is lastly achieved.
Usually, these difficult aggregates, I repeat, have very serious causes; such causes, or cause-“I”s (to be more emphatic), are directly related to the law, to karma. It is possible to achieve the forgiveness of certain debts when repentance is sincere.
On a certain occasion, I was addressing my Divine Mother Kundalini; she, the sacred serpent of the great mysteries, was coiled around a column, keeping her human-like head.
I begged her for forgiveness. Well, she was obviously fighting for the revaluation of certain ethic principles in myself, for the revaluation of certain mystical values, for the regeneration of spiritual gold. Her answer was definitive, "You are forgiven, my son, I forgive you. I have already forgiven you three times..."
Certainly, in the ancient earth-moon, during the mahamanvantara of "padma" or "golden lotus", I had already been forgiven; on the continent Mu, once situated among the raging waves of the Pacific, I had been forgiven; and now, for the third time, I needed forgiveness. But the sacred serpent added, "In one of those, the second time I forgave you," referring to the continent Mu, "your karma was so serious, that frankly, even though I forgave you, I did not dare to enter the palace of the lords of karma, because the lords of the law would have trampled me. I forgave you. though."
"Thank you, mother," was my answer...
Thus, the sacred viper of the ancient mysteries, the princess Kundalini, forgives.
When one finds oneself in the maximum degree of stagnation, moving "neither backwards nor forwards", when one is not walking in any direction, well, one has no choice but to beg forgiveness from Devi Kundalini, so that she can disintegrate certain mistaken causes or causal-I's. By annihilating them, the effects [the sufferings] are nullified.
So, you have to be patient to get the job done. The important thing for all of us is to truly achieve transformation, and it is possible to achieve it when you really have patience. The impatient does not advance an inch in these studies. The impatient must fight to eliminate the ego of impatience...
In any case, through the Buddhist annihilation, through the disintegration of all kinds of inhuman or subhuman, harmful elements, the essence or consciousness is completely unbottled, awake, in the absence of the false personality, conferring on us something called “blessings”. The blessings must be achieved, here and now, through radical transformation.
Through all this is how many brothers and sisters are comprehending, feeling the need for change.
It is indeed unfortunate that many, really, do not have continuity of purpose; some persevere for a while and then get tired, abandon the work on themselves and thus do not really achieve any transformation. To achieve it, continuity of purpose is indispensable.
We need to live in a state of continuous, continuous self-observation...
By means of self-observation, one discovers all the processes of vanity and conceit; then one can already, with such data, work them, work all that, that vanity and that conceit, pulverize them.
It is difficult for someone to remain in self-observation day and night, constantly; it's hard to find someone like that.
When one truly perseveres, one breaks the egos and frees the consciousness, makes it resplendent, makes it awake.
Change is needed, my dear brothers and sisters; change is urgent and this is not possible if the false personality continues to exist in us.
I want this lecture to serve you for self-reflection.
Remember: “In your patience possess ye your souls,” in your patience you will arrive at the awakening...
We need to become aware of our thoughts, to become aware of our feelings, indeed to become aware of the effect that the people around us have on us.
We need to become aware of the environment in which we live and the relationships we have with our environment.
We need to become aware of the relationships we have with ourselves, because as long as we continue to exist as unconscious machines, we are doing nothing. We need to stop being machines...
Therefore, my dear brothers and sisters, here ends my lecture tonight. Now I am willing to answer questions related to the topic.
Student: Venerable master, what is the reason for the discontinuity of purpose?
Samael Aun Weor: Well, when a permanent center of consciousness has not been established, there is no continuity of purpose... ...but when a magnetic center has been established in the depths of the essence, then there is continuity of purpose. Normally, the magnetic center of our existence is located in the false personality, that's why we attach so much importance to... ...we really need to transfer the magnetic center that we have in the false personality, we need to locate it in the essence, in the consciousness. If we really persevere in this work, working on itself we achieve it...
Student: Venerable master, does the use of the concept "false personality" imply that there is an "authentic personality"?
Samael Aun Weor: Certainly, the personality, in itself, is pure energy. But no one is born with a personality; personality is the child of its time: it is born and dies in its time, there is no tomorrow for the personality of the dead. When we return, when we recur, when we enter a new body, we have to create a new personality.
The personality, in itself, is energy, but it becomes false, in reality, indeed, when certain egos penetrate inside it and develop within it. For example: the ego of vanity, the ego of jealousy, the egos of worries, the egos of intellectualism, and in general, the mechanical egos that come, well, to use that energy, to seize it, to locate themselves within that personality making it false. But if we disintegrate such selves, then it becomes pure; without those egos it is no longer false, it is an instrument to work with, but it is no longer a false personality.
Student: How can we establish a strong personality?
Samael Aun Weor: The personality must be balanced with the essence; when the personality is stronger than the essence, there is an imbalance; when the essence is stronger than the personality, there is imbalance... Certain people from the countryside develop the marvelous essence, at the expense of the personality; when they come to the city they are unbalanced. And certain people in the city develop personality in an exorbitant way; when they go to the field, when they get in touch with nature, they are out of balance. We need a perfect balance between essence and personality.
Student: When someone attains self-realization, does he infer the character of eternity to a certain personality?
Samael Aun Weor: Well, I could say yes. For example: a resurrected master who can preserve the physical body will obviously have an eternal personality in the physical world; he will have another eternal personality, related to the astral body; another eternal personality in the mental world, related to the mental body; and another personality in the causal world, related to the causal body.
So, there are four fundamental personalities: the physical, the astral, the mental, and the causal; there are four personalities: the physical, which is governed by 48 laws, the astral, which is governed by 24 laws, the mental, which is governed by 12 laws, and the causal, which is governed by 6 laws.
Student: Being the work of its time, can't the personality be considered as an “aggregate” [ie. an ego]?
Samael Aun Weor: No, because unlike the psychic aggregates, the personality lasts as long as the physical body and nothing more. The personality is a receptive instrument, the vehicle of action when it is not false, when it flows originally and lives in a pristine, pure form.
Student: Master, are these egos that form the false personality... entirely in each individual... ...in each case?
Samael Aun Weor: Well, each case is different, as well as the egos of the false personality... ...in each individual... ...and here is where you have to profoundly delve, where you have to go deeper. Unquestionably, it is necessary to penetrate into the depths of the false personality, to discover the causes... ...which are multiple.
So, if you want to start working with the false personality, it is obvious that the work is complete, unitotal; so, it is a work that is related... ...it is a work that, shall we say... ...relates to so many errors, multiple!...
Keep in mind that there are four states of consciousness (the basic ones).
The first is that of the subject, unconscious, whose body sleeps soundly in bed; the ego, then, wanders... ...in the astral world, in a state of coma, as a somnambulist.
The second state of consciousness is that of the person who lives in the so-called "vigil state"... ...under the light of the sun, obviously, all the egos come into contact with the false personality... that is...in the second state of consciousness, misnamed "vigil state"...
There is a third state of consciousness that we could say, that of the self-remembering (of the self-remembering of the consciousness of oneself, of the Being). That third state of consciousness is very helpful. We need to pass to that third state of consciousness, which is that of plenitude... ...and it is not possible to pass to that third state of consciousness, as long as we are trapped in the false personality. But if we manage to separate ourselves from the false personality, then we pass to the third state of consciousness, that of self-remembering our own Being in us... ...so this is how we achieve it...
As for the fourth state, it is that of the balanced human, that of the superhumans or of the gods. But whoever is in the third state... ...precisely annihilating the negative values of the false personality and freeing us from the false personality...
Student: Master, can we confront pride in the false personality?
Samael Aun Weor: ...in spite of many authors... ...but my concept is that... ...it belongs rather to the world of... ...that's obvious. Let's see sister...
Student: Venerable master, could it be said that the pure personality, speaking of the venerable masters, for example of... ... how those characteristics are expressed in his personality... ... or the divine master paracelsus...
Samael Aun Weor: ...each master has four personalities...
Samael Aun Weor: Of course! The physical, the astral, the mental and the causal. The physical belongs to the world of the 48 laws, the astral belongs to the world of the 24 laws, the mental belongs to the world of the 12 laws and the causal one that is governed by 6 laws. And this is the causative manifestation of the human, it is the true human...
Student: Venerable master, you told us about the intellectual center and the thoughts, and the non-identification with those thoughts, is it possible to reach a state in which one thinks when one wants to think and stops thinking when one doesn't want to think?
Samael Aun Weor: Well, if one has not achieved... ...and is a victim of his own mind, he is a failure. With good reason, the master Helena Petronila Blavatsky says in “The Voice of Silence”:
ʺThe Mind (Manas) which follows the rambling senses, makes the Soul (Buddhi) as helpless as the boat which the wind leads astray upon the watersʺ -Bhagavad Gita II
If one is not capable of controlling one's own senses ...unquestionably, is still, going very wrong, I mean...
Are there any other questions?
Student: Master, a question that worries me, that is, a student sees a guy whose personality suddenly collapses (I don't know if it's fair to name names, right?); In Venezuela, when I started in the first chamber, there was a young man quite advanced in studies, an example for those of us who were just starting out; much younger, much younger than me, right? I think he was here in Mexico for a while, but later, this boy, left that knowledge that we admired, and we named him what is simpler for the outside world, we name him “crazy”, he went crazy; let's say his name, why not? E.M.; I say it because I was so impressed, it hurt me so much to lose that boy, who was an example, well, of study, of esoteric study, and suddenly, all that personality of a good student, of a good person, was lost, collapsed, I don't know, in a way that until now has been a mystery; everyone has said their opinion, right?: "that he burned out, that he went crazy"... But none of the answers has left me satisfied, that that boy, like that, suddenly, his personality dissolved, how to turn it into sand, well, turn it into dust.
Samael Aun Weor: That is a case of intellectual derangement.
Samael Aun Weor: That is a case of the intellectual center going unhinged, the center of the intellect; that's it. Actually really, what...
Student: What they say vulgarly, "he went crazy"?
Samael Aun Weor: This is a living case of intellectual derangement. But let us think about what false personality is; if we manage to free ourselves from that false personality, we establish ourselves, in fact, in the third state of consciousness, which is that of self-remembering, of one's own Being.
Now, we all have the right, by birth, to the third state of consciousness. Observe newborn children: they live in the third state of consciousness, that of self-remembering, of their own Being.
Unfortunately, all of us, due to the false education received, to the bad examples of our relatives, fall from the third state of consciousness to the second state (which is like falling from heaven to hell). We are born in the third state of consciousness and soon fall into the second, in the misnamed “vigil state”, which is equivalent to falling, I repeat, from heaven to hell. It is in this "hell" of the second state of consciousness, where the egos are born, where the psychic aggregates are manifested, where all the inhuman, perverse elements that we have within us are strengthened. The second state of consciousness is certainly a real hell.
Student: Venerable master, in your dissertation you spoke that we must learn to sacrifice certain aspects, right? We wanted to ask, emphatically, what is the first and urgent thing, where should we start?
Samael Aun Weor: Well, we have to start sacrificing conceit. Begin by knowing, making ourselves aware that we are nothing but miserable worms in the mud of the earth. We must also sacrifice vanity, because really... ...there is nothing to be vain about. Sacrifice the cerebral concerns, turn them into dust... ...sacrifice the jealousy that causes us pain...
Student: There are some authors who speak of "sacrificing suffering", does suffering have something to do with false personality?
Samael Aun Weor: Well, people would sacrifice everything, except suffering: people are capable of sacrificing their vices, their passions, their very lives, except their pain; they love their sufferings too much: they don't sacrifice them for anything, and they have to be sacrificed too. And we have to sacrifice the false personality, the identity that we have, what we apparently are. Our personality must be lost to ourselves...
Student: What advice would you give us, the venerable master, on how to sacrifice suffering?
Samael Aun Weor: Well, brother, learn to get the best out of pain; learn to get, let's say, out of suffering the most useful; take advantage of, let's say, adversities, because adversities always offer us the best opportunities for self-realization. This is how I understand the sacrifice of suffering...
There are terrible, deep pains that penetrate the consciousness, and if we know how to take advantage of them, if we know how to take advantage of the lesson they give us, then we sacrifice suffering. We have to know how to take advantage of them, we have to learn the lessons they give us, know how to extract them... ...these are terrible truths that I am telling you: you need to go through the annihilation of the mind, of suffering, of personality, of the ego...
As a result of so many transmutations, as a result of so many works, a different, terribly divine creature finally emerges deep inside each one of us. That is why it has been said that transformation begins through death; and it is through transformation that we can reach the second birth, converted into terribly divine beings, beyond good and evil... Let's see...
Student: In general, venerable master, when a loved one dies, the common people, well, think and if they see that that one does not cry or feel it, they think that they did not know how to love, right? Is this part of the false personality or suffering?
Samael Aun Weor: Well... ...from the pain caused by the death of a loved one... ...obviously... ...that if one knows how to extract from it... ...and the pain sacrificed for the sake of transformation... ...this is how we must act... ...tell me, brother!
Student: Venerable master, does conceit originate with the personality?
Samael Aun Weor: What do you say?
Student: The conceit, that is, the one that accompanies the personality in its manifestations of the ego, through the five cylinders? Since I've always imagined the personality directing and coordinating the five centers...
Samael Aun Weor: Of course!
Student: So, my question is: I don't know if this is the product of conceit or false personality...?
Samael Aun Weor: ...you mean conceit. Conceit is one of the inhuman elements of the false personality... ...feeling bigger than the others, when in reality, you are nothing more than a worm in the mud of the earth; that corresponds to the false personality, what did you tell me?
Student: Venerable master, we have heard that there is a “metallic ego”, could you explain to us what it is?
Samael Aun Weor: Metallic?
Samael Aun Weor: I have never talked about “metallic egos”; I have always referred to the "mechanical egos"...
Student: You have spoken not specifically, but we have heard that there is a "metal ego"...
Samael Aun Weor: Well... ...unless we want to take your question to alchemy. In alchemy it is understood by... ...transmuting vile metals... ...the metallic transmutation; then it is different, well, we would enter the field of alchemy. Let's see, what other question?
Students: ... About four personalities?
Samael Aun Weor: Well, of course, because masters have their physical, astral, mental and causal bodies; On the other hand, the neophytes still do not possess such bodies, but only have the planetary body, the physical body, with its corresponding vital seat. Beyond that, the only thing they possess is the ego. Thus, the wretched profane have nothing but the personality, the physical personality.
The personality is born in its time, it dies in its time, there is no tomorrow for the personality of the dead. After death, the only thing that continues is a bunch of devils; they don't have an order, because there isn't.
But another thing is a true initiate. If a man makes, for example, an astral body, if he allows himself the luxury of creating it, he unquestionably also creates an astral personality, and after death he meets his immortal personality in the astral world.
If a man makes himself a mental body, after death the world of the mind is perfectly alive, he is an immortal man in the world of the mind.
And if a man makes himself a causal body, after death, he finds himself in the causal world converted into a human, with a causal personality; he is an immortal human in the world of natural causes.
Thus, an authentic human, that is, a master, has four personalities: the physical, the astral, the mental and the causal... Let's see, brother...
Student: Venerable master, how can we develop comprehension?
Samael Aun Weor: Creative comprehension develops based on pure discernment; there can be no comprehension if a perfect balance is not established between being and knowing. When being is greater than knowing, from there it becomes, as Gurdjieff said, a “stupid saint”; when knowledge is greater than being, from there it becomes, I say, "a rascal of the intellect."
The world is currently ruled by rascals, hence the chaotic state in which humanity finds itself.
Establishing the balance between being and knowing is essential. One establishes that balance between being and knowing based on meditation. If we study, for example, a biblical verse and record it only here, we do not use for the study more than the formative center, the center that records: the intellect, well, obviously we are going wrong, we are destroying that center.
But if we study the biblical verse and then absorb ourselves in deep meditation, with the purpose of becoming aware by illumination of the profound meaning of that verse, then an exchange is formed between being and knowing. Knowledge merges into being and being merges into knowledge, and from that integral fusion results the living flame of comprehension... Let's see, brother...
Student: Venerable master, and in the case of a hasnamuss, is he in danger of forming a false personality in the astral body?
Samael Aun Weor: Are you referring to the fourth case, or which of them are you referring to?
Student: Well, someone who has formed his astral solar body and has not died in the ego...
Samael Aun Weor: Well, there are four kinds of hasnamussen: the first we have in the merely physical man, in the man who has only the planetary body and nothing else, even if... ...there is in him an element, a something fatal... ...obviously, if he does not disintegrates what he has of hasnamuss... ...but after all that one dies...after the second death.
There is a second kind of hasnamuss. Those who create the astral body, that is, the Kedsjan body; unquestionably, if they do not dissolve the ego, in the long run, they become hasnamussen; then for them there is only one way: incessant reincorporation in animal organism; leave human bodies and continue reincorporating into animal organisms; Thus, little by little, they eliminate whatever they have of hasnamussen.
There is a third class of hasnamuss. Those who manufactured the superior existential bodies of the Being, that is, the true humans who did not dissolve the ego, who created the superior existential bodies of the Being, but who did not disintegrate the ego, become hasnamussen. These have to disintegrate the ego, or devolve within the entrails of the submerged mineral kingdom, until the second death.
And lastly, there is a fourth class of hasnamuss: that of the fallen dhyani bodhisattvas, who resurrected the ego within themselves. Obviously, they have to disintegrate the ego, or devolve within the bowels of the earth; these are the four kinds of hasnamussen...
Student: And in the case of their personality, how is it, venerable master?
Samael Aun Weor: If they don't eliminate whatever they have of hasnamussen... ...such personalities, moreover, will have to disintegrate in the second death, within the submerged mineral kingdom... Let's see...
Student: Venerable master, speaking of mechanical chat, you have not touched on two aspects that I would like you to give us a perfect illustration. One of them is memory; What could enlighten us in relation to memory?
Samael Aun Weor: Well, I'm going to tell you: the intellectualism of the mechanical people is nothing more than memory, let's say, articulated, or speaking memory... ...one thing is the living wisdom of the awakened human, because the awakened human is already the one who does not use reasoning, he is no longer a charlatan. When he talks about something, he talks about it with full awareness; he chooses the terms that he has to use, at will, to clothe the transcendental ideas of his Being...
Student: Another aspect, venerable master, is that in self-observation, it seems that a dialogue is established between the ego and another part of us, right? And the ego expresses certain “logics”, right?, that try to make one fail in the work. So, we observe that suddenly a “reflection” of the ego comes towards us, right? It tells us: “why do you trust that person? where is the elixir of long life demonstrated?”... ...what should we do under such circumstances?
Samael Aun Weor: Well, the egos don't... ...there's no other choice but to be in a state of alert perception, alert novelty, and disintegrate them when they appear. Obviously, for that we have to appeal to a force superior to the mind, I am emphatically referring to Devi Kundalini; only through the fiery serpent of our magical powers, is it possible to disintegrate... ...mechanical chatter... ...if one does not eliminate the undesirable elements... ...one will inevitably march to failure.
Student: Master, in the practice of self-observation, what attitude should be taken first?... There are times when we perceive the manifestation of the ego, and we immediately repress it; there are times that we let it manifest without getting to actions, right? This, to study it better.
Samael Aun Weor: Repression is not... ...what is needed but to know... ...you need to start with self-observation, and then, well, sincerely appeal, let's say, to self-criticism. For self-criticism a "scalpel" is necessary. The “scalpel”... ...is able to dismember that psychic aggregate that we carry inside, and it will be comprehended; if one comprehends it, one can remove it with the help of devi Kundalini-shakti... ...be alert... ...just like that... ...any other questions?
Student: You were telling us about repentance. Is it possible to conceive a subjective repentance?
Samael Aun Weor: Yes, there are subjective repentancess and there are objective ones. Subjective repentance is rather mechanical, sometimes it is done by compulsion: someone makes you see that you have committed this or that fault and then you repent; that is mechanical repentance. We need not that mechanical repentance, we need cognizant repentance, objective repentance, achieved through the intimate dialectic of the Being, through the dialectic of the consciousness.
Only through the dialectic of the consciousness, of the intimate dialectic of the Being, can real, authentic repentance be achieved, which obviously has to lead one to a profound change in our intimacies.
In any case, brothers and sisters, I am showing you the path of transformation; this leads us to self-awakening, to the real objectification of the consciousness; and that's what matters: the transcendental... any other questions?
Student: Master, could that repentance arise from mystical people, given over to mysticism, from emotional people, that are moved by emotional shocks?
Samael Aun Weor: Well, we couldn't pronounce ourselves like that, in that way, against certain mystical people. Many times, a humble woman who lights a candle before a saint can perform prodigies that a professor of atomic physics would never perform. So, we must be very careful with words. I am a mathematician in research and demanding in expression; That is why I demand of you accuracy in words...