Tonight there have been some marvelous, extraordinary artistic presentations here. The last one alludes in an emphatic way to the liberation of the human being. From this podium my sincere congratulations go out to the Gnostic brothers who have performed this drama. I also have to thank the singers for the wonderful music with which they've entertained us this evening.
Concentrating specifically on the drama that all of you have just seen here in this play, I'm going to give a brief, but clear and precise, talk.
Certainly, as you have all seen allegorized here, within each person, within each one of us, there are many persons. This, precisely this, belongs to revolutionary psychology. My book, entitled A Treatise of Revolutionary Psychology, will be out soon.
In the name of truth we must recognize that we do not have a defined individuality. I would say, clearly, that within each person live many people. This could be rejected by the fanatics of the materialistic dialectic, but it could never be rejected by truly intelligent people.
Anger, greed,, envy, pride, laziness, and gluttony, with all their ramifications, deep down constitute a series of successive I's that live within us here and now.
Within us there is presently not an authentic individuality. No one is the same person for even half an hour. If I were to think that one of you was the same person for half an hour, obviously I would not only be abusing you, but what's worse, I would also be hurting myself.
So then, we don't have an authentic individuality. The self that today swears eternal love to a woman is later displaced by another self that has nothing to do with that oath. The self that today swears eternal love for a cause is later displaced by another self that has nothing to do with that cause.
I have said many times that our Gnostic Movement is a train in motion. Some passengers get on at one station and get off at another; very rare is the person who reaches the final station.
This is because, in the reality of truth, people do not have a permanent center of gravity; within each person there are many people. This also explains the Doctrine of the Many. This also emphatically explains the multiple contradictions that take place within our psyche.
If were able to see ourselves just as we are in a full-length mirror, we would go crazy. We are full of terrible contradictions. No sooner do we affirm something than we deny it; no sooner do we offer friendship to someone than we are their enemies; no sooner do we get excited about a business than we toss it away.
We do not have continuity of purpose. Sometimes we say, "I'm going to study medicine or law," and then we change our mind and say, "No, no, I'm not interested in medicine anymore, I'm going to find something else to study." Sometimes we say, "I'm going to join the ranks of, I'm going to work for the Revolution of the , " unfortunately, someone offers us a drink, or a person of the opposite sex appears in our path and the house of cards comes tumbling down, or maybe someone describes to us the possibility of making a lot of money and profit and then the magnificent intentions that we had are left in ruins.
I have seen many people in this Gnostic path who used to come listen to us fifteen, twenty, twenty-five and even thirty years ago, who suddenly disappeared, and then, now old, returned, saying, "I'm going to be a Gnostic, I want to follow the Path of the Revolution of the, I want to fight to liberate myself..."
Everyone comes and goes; there is no Permanent Center of Gravity. We are true marionettes moved by invisible strings. Each one of our selves, as you have seen here in the play, controls us by means of invisible strings.
It has been said that Mary Magdalene had seven demons inside her and that Jesus, the great Kabir, took them out of her body. Those are the seven capital sins. This does not mean that there are not many other egos. Virgil, the poet of Mantua, said, "Though we had a thousand tongues to speak and a palate of steel we would not be able to fully name them all..." That's how innumerable our defects are!
So then, what you have all seen represented here tonight in the form of a play, has a true reality.
The Doctrine of the Many states that we do not have an individual I, but many I's. There is the "I love," the "I hate," the "I am jealous," the "I am bitter," the "I have resentments," the "I have," the "I'm going to get even," the "I am a businessman," the "I need money," etc., etc., etc.
All of those multiple I's quarrel with each other, they fight for supremacy, each one of them wants to be the master, the best, the lord of the manor.
We truly resemble a house full of servants, each one of those servants feeling that they are the master, none of them feeling small, each one wants to command.
So then, where is our true reality? Which one is our authentic individuality? Tonight's play has been clear and objective for those who are truly ready to comprehend.
Theis the worthiest thing that we have inside of us. Unfortunately it is embottled, bottled up in, stuffed into all of those I's that dwell within us.
Now you will understand why people have theasleep. Nevertheless, everyone believes themselves to be awake. If everyone present here truly realized that they are asleep, you would all stop being machines, you would become awakened people.
Some time ago I witnessed an unusual incident in the street in the middle of the Federal District [Mexico City]. I'm speaking about a young man who worked at the Light and Power company. That young man came calmly down the street. When passing close to a building situated on a corner, a piece of material that formed part of the cornice of the building fell like a lightning bolt on his head. The young man was, in fact, knocked unconscious, laid out on the ground, possibly dead. His companions collected him, between life and death, and carried him away.
There's nothing astonishing about this, right? A piece of a cornice of an old building falling on someone and knocking them out, among so much humanity this seems normal; it's a matter of being an accident and really this is nothing new.
What's novel is not in this, no my dear Gnostic brothers and sisters, what is novel is in the multitude, in tremendous numbers of people that gathered beneath the ruins of that building in order to look up, and it was those people that situated themselves underneath, exactly underneath that piece of cornice in order to look straight up. That was what left me astonished. Here we have the state of unconsciousness in which humanity is found.
I also remember something extraordinary that happened some 20 years ago. It happened that while I was in a market called "Mercado Gomez" in the Colonia Federal of Mexico City, a dynamite storehouse suddenly exploded. So many things were flying through the air; it seemed as if the earth had shuddered; dust, ruins, desolation....
Women ran out of the market with their children. Merchants left their posts without caring about either the money or the merchandise. Then something extraordinary happened: the firemen arrived-good servants of humanity, the "smoke-eaters" as we always call them here, eager, yes, to give even the last drop of blood for their fellow man, since this is how those long-suffering men are, who truly sacrifice themselves for the people.
When I saw them arrive in their trucks with their sirens and bells sounding, I could only exclaim, "Of all those who are right now entering the place that exploded, not one will come out alive!" And no sooner said than done, the second explosion came and those men were blown to bits. They were never found. The only thing that could be found was one sergeant's boot.
Of course they received a great deal of praise for their merit, their bravery, and they truly deserve it, but there is something more: There is no doubt that those men were sleeping. Yes, theirwas deeply asleep. If they had been awake it would not have occurred to them to go into a dynamite storehouse.
So then, the poor people are asleep, and it is because they have theunfortunately stuffed into all those I's that we carry within us and that personify our defects.
We are poor machines controlled by invisible strings, those I's have us in their clutches. This is what tonight's performance has represented in such a clear and such a marvelous way.
Many times in the infinite cosmos there is some catastrophe. It could be the case that one planet collides with another, and then the cosmic forces of that catastrophe reach the Earth, they touch the human machines, injuring them, and millions of human beings launch themselves into war against millions of human beings, raising flags and banners, saying, "I'm going to fight for freedom, for democracy," etc., etc., etc.
They are millions of machines fighting against millions of machines, all of them unconscious, all asleep. They don't realize that what is happening is that they have been injured, touched by very high voltage electrical currents.
And what can we say about the Solioonensius? It happens that sometimes the sun Baleooto comes near our solar system. When that happens, our solar system has a tremendous reaction: It sets a great, high voltage electrical force into motion, and the whole Earth, so to speak, receives a voltage of extraordinary forces. As a consequence or corollary, unconscious human machines, without knowing what to do, without feeling any kind of moral responsibility, launch themselves into the grand revolutions.
That's how the Revolution of 1917 broke out. Then what happened? The Czar and the Czarina were sacrificed, and the head of the Czar, stuck on a pole, was paraded through the streets of Moscow.
Similar Solioonensius occurred in ancient Egypt. Between dynasties there were such Solioonensius, and the people launched themselves violently against their rulers. We can still remember the unusual case of one of those drunken and bloody revolutions. The people, during the Solioonensius, killed all of their rulers, and their bodies were strung on an iron cable, a macabre necklace which was then tied to a number of bulls and cast into the Nile.
Violent Solioonensius produced another similar case. At that time, in order to raise a new government, a barbarous system was established. It demanded that the man who had the greatest quantity of human eyes placed in gigantic vases could become Pharaoh, and of course, you can imagine how many victims there were, how many people were left without their dearly beloved eyes.
Between one dynasty and another there were unusual cases and these were always due to the Solioonensius.
And what can we say about the French Revolution? Millions of persons perished in it. Marie Antoinette and Louis XVI lost their heads. The guillotine respected no one, not even Guillotin, the macabre inventor of such a horrifying weapon; not even Robespierre, who had wanted to make an extraordinary revolution. That grim man had to climb the scaffold, and he wrote "Credo Uni Deo" in his own blood on the gallows stone.
The French Revolution would never have broken out if there had not been a Solioonensius.
What could we say, also, about sun spots? We know very well that these happen periodically. It was sun spots that provoked the war of 1914-1918. It was sun spots, easily and very clearly seen from all of the world's observatories, that made the people so restless and frustrated, that carried them into the battles of the Second World War.
But people who have aperfectly asleep, who know nothing of these things, who don't believe these things at all, raise their flags, bring out their banners to fight for democracy, to make a better world, etc., etc., etc.
So then people are asleep, deeply asleep, and they will continue sleeping until they resolve to put and end to all of those I's that personify our errors, and which we carry inside of us here and now.
We think that we are individuals when we are nothing but machines. We never accept being called "machines," we can't accept that we are thought of as being asleep. We feel that we are awake, very awake, but in truth we are asleep.
Now you will understand why the, there at Calvary, exclaimed, "Father, forgive them; for they know not what they do." If those who had crucified him had been awake, you can all be absolutely sure that they would not have crucified him. Who, what awakened person would dare to crucify the Lord of Glory? What awakened person would dare, for example, to poison a Gautama, the Buddha Shakyamuni? What awakened person would have dared to give poison to Milarepa, that powerful initiate of Tibet? Only sleeping people are capable of those things!
Continuing, then, with these discussions I say: We need to wake up! Above all we have to accept the Doctrine of the Many.
I don't want to make you accept that doctrine in a dogmatic way here. I only want to invite you to acceptance through in-depth analytical reflection. It will be enough if we comprehend that we are full of terrible contradictions. It is enough to know that we are not the same person for even half an hour.
We ourselves realize our contradictions, but we tidy them up, trying to do a mental balancing act with the purpose of deceiving ourselves.
If we accepted our contradictions, if we accepted that one moment we're saying one thing and another moment we're saying something else, that today we are swearing our love and tomorrow we are hating, then we would end up frankly going crazy.
That is why we prefer to deceive ourselves and to come out with such lucid phrases as, "Well, because now I have reflected...," "Well, because I thought it better not to do it that way, it's better do it another way," etc. That's how we deceive ourselves: "Yes, it's because I'm very thoughtful...," "Yes, it's because analyzing things, to me it's better in this way and not the way I had thought at first." What a foolish way of deceiving ourselves, no?
Where is our individuality? Today we say one thing and tomorrow another, today we mean one thing and tomorrow another. Which is our true continuity of purpose?
Inside of us live many people, many ghosts of ourselves, many I's. Every one of those I's is a complete person in itself. That is to say, within a human body live many persons. The "I hate" lives there, the "I love," the "I envy," the "I'm jealous," the "I have," etc., etc., etc.
There are also, we could say, conjurer I's, which are capable of producing noises, sounds, lifting tables, doing all sorts of juggling acts; that is well known by specialists in practical magic and in psychism of the experimental sort.
But if we do not analyze, if we do not reflect on the Doctrine of the Many, if we merely reject it out of hand, "just because," if we do not let ourselves be open to what is new, then no change at all will be possible.
When we accept the Doctrine of the Many then we have the possibility of changing. When we accept the Doctrine of Many, we are truly resolved to eliminate that "many" that live in our interior, with the aim of freeing theand radically awakening. Above all, it becomes necessary to accept the Doctrine of the Many.
It is precisely in practical life that we can self-discover ourselves. Practical life is a marvelous psychological gymnasium where we can self-discover ourselves in relation with our fellow human beings, with our friends, in relation with our coworkers, in the house, in the office. If we are alert and vigilant like a lookout in wartime, we self-discover ourselves.
A discovered defect must be properly judged, analyzed, studied, and afterward dissolved, disintegrated. Observation, judgment and execution are the three phases of the work for putting an end to all those I's that we carry inside of us and that deep down torture us.
First, it has been said that spies in war are discovered, second, they are judged and third, they are taken to face the firing squad. This is how we must proceed with those I's that we carry inside of us. First, discover them in relation with our fellow human beings, second, study them, third, disintegrate them.
When we have discovered an I, it is worth the effort for us to analyze it, but for the process of the disintegration we have need of a force that is superior to the mind. The mind itself cannot eliminate any defect, it cannot radically alter it. The mind can only pass defects from one level to another, hide them from oneself or from others, justify them, etc., but cannot fundamentally alter them.
We need to eradicate the psychological defects from our psyche, and this is only possible by appealing to a power that is superior to the mind.
Tonight, here, in the play, theappeared. In the play we see how Adam groans, pleads, asks the to disintegrate this or that psychological defect, and She arrives with her spear, wounds the error, turns it into cosmic dust. This is how we must proceed.
Thatthat all religions love, God Mother, exists within us here and now. It is necessary to appeal to that adorable Mother, it is necessary to ask Her to help us. She can, with her magnificent power, eliminate from our psyches the defects that we have, firstly, observed and secondly, judged.
We first need to observe and then judge, before asking theto eliminate this or that psychological self from our interior. If we wanted to eliminate the I's based purely on analysis, we could not do it. We need to utilize the power of the . She is a part of our own divine, subliminal Inner Being and if we invoke her with purity of heart She will help us.
Therefore that is the obvious path to follow for the disintegration of the I's. Since a percentage ofis in each one of them, if we disintegrate them, to the extent that we keep disintegrating them, the there bottled up will be liberated.
And when the totality of the I's has already been disintegrated, when the sinning Adam can raise his sword on high in order to shout, "Long live Liberation!" as was portrayed here, tonight, in a play, then thein its totality will be liberated, awake.
Having awakenedis something extraordinary. When one has the awakened, one can experience the Truth directly, right here and now. When one has awakened , one can see, hear, touch and feel the great realities of life and of death. Those who have the awakened can remember their previous lives. Those who have the awakened can experience, in a direct way, That which is Real.
Above all we need to experience the Truth. Jesus thesaid, "Know the Truth and it will make you free." The Truth is not a question of theories or opinions or ideas. An opinion, as respectable as it may be, is nothing but an opinion and is never the Truth. Any idea that we have about Truth is not the Truth. Any logical concept that we may create about the Truth, is not the Truth.
The Truth needs to be experienced, as when one puts their finger in the flame and is burned, or as when one swallows water and chokes. The Truth is a question of direct, lived experience, not a matter of theories.
Subjective rationalism can build very beautiful concepts, but that is not the Truth. Two people debating can speak wonders...
What can reason do? Reason can do anything. With reason we can make a flea into a horse, or a horse into a flea. And then?
Reason can build wonders. If we listen to two people debating, one a Spiritualist and the other a Materialist, the Spiritualist would be able to expound any doctrine with a marvelous, extraordinary logic, and the Materialist, through antithesis, through opposition, would be able to create a beautiful analytical, logical, perfect theory. And what? Which of those two theories-both logical, both structured based on a rational dialectic-is the Truth? Reason covers everything! The psychological process of the one and the other can be very judicious, respectable, and whatever you will, but that is not the Truth. The Truth must be experienced, I repeat, as when one puts one's finger into the fire and is burned.
"Know the Truth and it will make you free," said the. Disintegrate the I's, reduce them to cosmic dust and the will be free, awake!
Then and only then will we be able to experience, in a clear way, that which is the Truth, That which is Real, that which can make us free here and now!
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