Let us begin, naturally, so as to prepare the esoteric environment with the right type of lecture. Let us hope that the brothers and sisters will pay the maximum of attention.
It is necessary to comprehend the necessity to learn how to live. The experiences of life are very useful; unfortunately, people repudiate, misjudge, detest them. Many are those who complain about themselves and about others. One is astounded when seeing how people underestimate their routine experiences. We have to do the opposite: we have to take our experiences for our, since they themselves can grant us enough didactic material for the development of the Essence — in other words, for our psychological development.
Therefore, experiences of life are, indeed and by all means, something magnificent. It is not possible to extract the didactic material for the development of thefrom any other place than the experiences of life. For that reason, those who repudiate them, or those who protest against the painful experiences of life, obviously are depriving themselves of the best: they are depriving themselves precisely from the living fountain that can lead us to the strengthening of our psychological life.
When one takes the experiences of life as a didactic material for one’s, then one discovers one’s own psychological defects. It is through the experiences of life in relation with humanity, in relation with our relatives, with our fellow workers, in the factory, in the country, etc., that we can discover ourselves. Obviously, it is through the experiences of life that our errors emerge spontaneously. For example, the "I" of anger emerges when in the presence of an insulter. The "I" of drunkenness emerges when in the presence of a bottle of wine. And, if we are not alert like a guard in a time of war, we will not see how the “I” of lechery emerges when in the presence of the opposite sex.
So, the experiences of life are useful in order to know ourselves. Obviously, the main thing is not to become identified with any event, with any circumstance. We need to learn how to see the different events and circumstances without identifying with them. We need to take advantage of every experience, as painful as it might be, with the goal of discovering oneself.
When one observes oneself, one can see how useful the experiences of life are. If we were to isolate ourselves in a solitary cave without having attained self-discovery, without having known ourselves, without having attained the dissolution of one’s, the outcome would be the most absolute failure.
In the Himalayas, many anchorites lived in caves, and they even developed some siddhis — that is to say, powers. Those hermits, based on rigorous esoteric disciplines, attained Samadhi. During such raptures, they entered the Alaya of the universe, and they even lost themselves for some moments within the supreme Parabrahma, Paramatman. What indeed happened to them is that by training themselves in the diverse disciplines of the mind, they could free their Essence, their, thus while out of the they could experience that which is not of time, that which is beyond time, the body, affections, and the mind. Inebriated therefore with the soma of Samadhi, they believed themselves to be mahatmas, yet they never worked on their egos, they never bothered themselves with the disintegration of their different psychic aggregates, they only specialized themselves in the yoga of . Thus, once they disincarnated, and due to the fact that they had become athletes in the science of dhyana, , their Essences could momentarily enter the planets of and soar in the environment of those planets, unfortunately without being able to permanently join the populations of those worlds. Once their ecstasy concluded, the Essences of those anchorites returned again into their egos, into the interior of their egotism, and afterwards they returned, they reincorporated themselves, and now in the western world they are nothing but vulgar and ordinary people, meanwhile in the East and in Tibet they are still being worshiped as saints.
It is necessary to understand the need to disintegrate the. This is not possible if we do not take advantage of the difficult experiences of life.
There are also people who after a psychological work of constantduring the different events of their life, they set aside, forget, their psychological work, and return again to take their experiences of life as they had taken them before.
When one takes the experiences of life as a way to attain a goal, as a way to reach self-discovery, as a way for, one can then taste their flavor. The flavor of the work is something marvelous; it brings us an ineffable exquisiteness.
When one discovers a specific psychological defect and eliminates it, then one tastes the work. It is an unmistakable taste.
But, after having worked, when one leaves the work on oneself and takes the experiences of life as they were taken before — that is to say, when we re-invert the sense of the experiences — then undoubtedly one will once again taste the same flavor of the daily routine, the same taste of ordinary life.
So, it is necessary to distinguish between the flavor of the psychological work and the flavor of a routine life.
For this reason I say unto you, my dear brothers and sisters: do not evade the experiences of life. Take advantage of even the most simple experiences: for self-discovery.
As insignificant as an event might be, it offers self-knowledge, precisely because it is in relation with different people that one comes to discovering oneself; one discovers one’s errors. They spontaneously emerge one by one, so it is enough to be in a state of alertness in order to see them.
A discovered defect has to be worked on, it has to be judged, has to be analyzed correctly, has to be comprehended by means of the technique of. Thereafter comes the execution, the dissolution. Any psychic aggregate can be dissolved with the help of Devi Shakti, our . If we beg her to eliminate the psychic aggregate that we have comprehended, she will do so, she will disintegrate it, and we will become free from that defect. How joyous one feels when she eliminates from oneself some defect; one feels as if a overwhelming load has been taken away from us! What an extraordinary joy!
As the different psychic aggregates are becoming disintegrated, the Essence, the Buddhata becomes liberated; then, when all the aggregates have been reduced to cosmic dust, the egoicdisappears and only the clean of , the pristine and original remains. Therefore it is worthwhile to take advantage of the practical experiences of life in order to attain self-discovery, since without them self-discovery is not possible.
Those hermits who in ancient times hid themselves in caves in order to meditate, eat plants, roots of trees, became athletes of Samadhi. Some of them even reached Satori; the Illuminating Void [the Absolute, Shunyata, Emptiness] erupted in their minds. Nevertheless, they could never develop in themselves the Illuminating Void, because my dear brothers and sisters, it is one thing to experience the Illuminating Void, and another to develop the Illuminating Void within ourselves. There were mystics, saints, hermits in the East who experienced the Illuminating Void, but since they did not work psychologically on themselves, since they did not eliminate their psychic aggregates, they could not self-realize Illuminating Void in themselves.
Listen, my dear brothers and sisters: to experience the nature of the Illuminating Void is useful, very useful, but if we just remain in that stage of, if we do not internally self-realize the Illuminating Void, then we have only lost our time miserably. We cannot truly realize the Illuminating Void within ourselves if we do not work on the disintegration of the , the myself, the self-will. So it is worthwhile to profoundly reflect on all of these things.
As we disintegrate thewithin ourselves the will become liberate; thus when we achieve the absolute disintegration of the myself, the will become absolutely liberated; then the Illuminating Void will become realized within each of us.
Only those who have realized the Illuminating Void within themselves can live on the planets of. You must know that the planets of orbit around each sun that illuminates us. These planets are not made of a material nature but of a spiritual nature.
There are two natures. The first one is mutable, transitory, perishable; this is the nature of the physical world. Yet, there is another nature, the nature of the planets of. That nature is immortal, immutable, imperishable, terribly divine. Divine humanities live on those planets. The dwells within each creature. The shines within each one of those creatures.
Notwithstanding, to intend to become an inhabitant of the planets of the Lord without the elimination of theis absurd. Therefore, to want to eliminate the by renouncing the experiences of life or by protesting against them, or despairing, or identifying oneself with any event is stupid, since the didactic material for does not come from any other source but the experiences of life.
So, let us take each experience — as painful as it might be — with happiness. Let us think that each experience grants us the necessary material in order to attain our. Let us not make the mistake of identifying ourselves with any event, nor to repudiate any event, since each event of life is useful.
Thus, once we have eliminated the totality of the, our Inner Mind will be opened. I have already told you that there are three minds, and today I said it again. The first we can denominate Sensual Mind; in it is the gross and materialistic "leaven of the Sadducees.” The second one is the Intermediate Mind, and the third is the Inner Mind.
In the Intermediate Mind are contained the beliefs in the different religions; this is "the leaven of the Pharisees..." Jesus thesays:
"Take heed and beware of the leaven of the Pharisees and Sadducees..."
— that is to say, beware of the doctrines of the materialistic Sadducees and the hypocritical Pharisees. These are words from the Gospels of the Lord.
What can the Sensual Mind know about the truth, about reality? Nothing! Why? Because the Sensual Mind develops its basic concepts by exclusively using information delivered by the five senses.
The Intermediate Mind does not know anything about reality, either. The Intermediate Mind contains the doctrines of the Pharisees. We well know that the Pharisees attend their holy ceremonies or rituals so that others can say good things about them; nonetheless they never work psychologically on themselves. They base their religion on beliefs, and that is absurd.
The Inner Mind is opened by means of the death of the. The Inner Mind is different; this mind functions based on the resourcefulness of the , which receives its data from the superlative of , and with such data it elaborates its basic concepts. Since the transcendental and superlative of has the power to experience reality, the truth, obviously the Inner Mind is very well informed by the resourcefulness of the , having good data in order to elaborate its basic concepts. This is why the Inner Mind is also called Objective Reasoning, and this is why the Sensual Mind is also called Subjective Reasoning.
Whosoever has developed the Inner Mind knows the reality, the truth. That one knows that which is beyond the body, the affections, and the mind. That one knows the mysteries of life and death, not because somebody told him the mysteries or because he read about them, but because of direct mystical experience. The one who has developed Objective Reasoning is an enlightened one.
Moreover, Objective Reasoning, enlightenment, has six degrees of development: those six degrees are known by the tridents that are upon the horns. What horns am I talking about? I am talking about the silver horns of the hierophants, the horns of.
“, from lux (genitive lucis) "light" “brightness") + ferre (ferry) "to carry, bear."
is therefore none other than the reflection of the . is the shadow of the Lord inhabiting within us, within our interior, for our own good.
"When we had reached the point [on's body] at which the thigh
revolves, just at the swelling of the hip,
my guide, with heavy strain and rugged work,
reversed his head to where his legs had been
and grappled on the hair, as one who climbs—
I thought that we were going back to Hell.
"Keep fast thy hold, for by such stairs as these,"
The Master said, panting as one fatigued,
"Must we perforce depart from so much evil." —Dante, Inferno 34:76-81)
Can we ascend enlightened to the Golgotha of the Father through another path that is not the body of, the back of ? Impossible! Can someone work in the forge of the Cyclops without the impulse of ? Impossible! gives the sexual impulse; if we know how to stab the lance in his side, we defeat him. Once the Dragon is defeated, then we ascend enlightened using his back as a ladder.
Temptation is fire. The triumph over temptation is light.
So, if we defeat, we ascend in enlightenment from grade to grade on his back. Each triumph over means a step in the ascension to the light, and in this manner, step by step, we reach the top of ; we ascend the mountain of .
When one has one trident on the horns of, it means that his enlightenment has ascended one degree. And when someone has two tridents, it means that his enlightenment in his Objective Reasoning has reached a second degree of development. And the one that has three has perfected his mind to reach the third degree of enlightenment of his Objective Reasoning. Sequentially, the one who attained six tridents on the horns of his has attained absolute perfection. His enlightenment in the Objective Reasoning of has reached the sacred Anklad, and he will be able to remain with it. He will become perfect, thus all the choirs of glory of this universe, the four great choirs or groups of glory, will obey and revere him.
Therefore to attain the six degrees of Objective Reasoning means to have attained absolute enlightenment, to have attained, without gaps, absolute objective knowledge of the mysteries of life and death, the mysteries of the, the mysteries of the abyss and of heaven. It means to have completely opened his mind to reality. Therefore, the one who reaches the sixth gradation can stay in the sacred Anklad. The one who attains the sixth gradation is only three degrees from the absolute reasoning of the infinitude that sustains all. This is something that we have to know how to understand. Therefore I want the brothers and sisters to profoundly reflect on all of this.
So much has been said about theor magnetic wheels of the astral body. Are they useful? Yes, they are useful, but all of those wheels, , or magnetic discs, etc., even when indeed they are so marvelous since through them we get the extrasensory perceptions, nonetheless they are like insignificant wax candles when compared with the Objective Reasoning of . Clairvoyance, for instance, can be very beautiful. Who could deny the powers contained in the ? Who could deny the marvelous powers of the ? But the in themselves are like the fire of a match compared with the light of the Sun. Indeed, they are the fire of a match when we compare them with the Objective Reasoning of .
So, what is the utmost power or the greatest powers that a Gnostic anchorite can attain? Are they in the? Where they can be? Verily, verily, my brothers and sisters, I tell you that the greatest powers are not in the ... Then, where are they? I truthfully tell you that they are in the Objective Reasoning of .
Comprehend that in order to perfect the Objective Reasoning of, the elimination of the subjective elements of perceptions is necessary — in other words, the elimination of the different "I's." Therefore, if we proceed in that way, if we resolve to pass through the Buddhist Annihilation, so feared by the ladies and gentlemen of Theosophy, then and only then will we be able to repose in the sacred Anklad.
There are two types of psychic abilities: the inferior psychic abilities that are related with the, and the superior psychic abilities that belong to the transcendental and superlative of ; to the ethical values of the divine, to the transcendental, to the universal, spiritual, divine culture.
Do the inferior psychic abilities serve some end? It would be absurd to deny it: yes, they serve a purpose.
Is the development of theuseless? I do not say that. I do not think that, since they are useful up to a certain point. However, the are not everything. When one has awakened the , and indeed has opened Objective Reasoning, and when Objective Reasoning or the Inner Mind becomes an instrument for the , then the illumination of is absolute and supersedes all of the . It passes beyond the and enters the field of the Super-human, of the Buddha, of the enlightened Buddha.
I want the brothers and sisters to comprehend this profound and intrinsic aspect. For that reason I also want you to understand the necessity to pass through the Buddhist annihilation. If you do so, you will not regret it; you will open your Inner Mind and attain enlightenment.
Notwithstanding, I am not affirming that it is not possible to experience the Illuminating Void beforehand; it is possible, as I said, but one thing is the experience of the Illuminating Void and another is the intimate realization of the Illuminating Void. Any anchorite can experience the Illuminating Void, but this does not forcedly result in the intimateof the Illuminating Void.
Indeed, no one can Self-realize the Illuminating Void within if one does not disintegrate all of the psychic inhuman aggregates that we carry inside. So it is worthwhile to comprehend all of this, that we reflect profoundly on this.
In the process of the disintegration of our, we have to bleed profusely, and we need to wash our feet with the blood of our heart, if we want to become absolutely pure.
The intimateof is very grave, extremely grave. One has to pass through frightful tortures. Often times one has to renounce what one loves the most. One has to be able to renounce what is most dear to us, and I repeat, to wash our feet in the blood of our heart.
One needs to become something different. Even our very personal identity has to be lost. This means that one day we will want to know where our present identity is, and we will not be able to find it; that identity will be lost to us, because we will already be something different. We need to become distinct, different, to radically change; but how can we totally change if we preserve our present identity?
On this path, my dear brothers and sisters, there are painful, very painful processes.
Whosoever wants to begin successfully always starts with physical, disciplinary sacrifices. For instance, in my present existence, I began by walking across entire countries on foot, without five cents in my pocket, sleeping in the mountains, covered with my own rags to defy the plague, arriving to towns without money, or just sleeping under the eaves of the houses, when they had eaves, because now the buildings have become so cruel that if is raining, one does not have any other way but to suffer the rain. This is how "building" cruelty has developed in these times!
I do not regret having walked entire countries without money. I do not regret having suffered the storm and the hurricanes. I do not regret having arrived at the towns where nobody knew me, without a cent in my pocket... In that way I began, and it was really useful. I began in a natural way. My Father who is in secret wanted me to begin in that way, and in that way I began. Others also had to start in that way, because their guru wanted it for their own good.
I know the case of a guru of penetrating black eyes and black mustache that organized a caravan. From Russia, with men and women, he strolled across entire countries in order to arrive in Persia, walking through the snow, some of them with bare and bleeding feet, sleeping in the mountains, exposing themselves to the wolves, but strong in their discipline, and thus they arrived in Persia, simply to find an unoccupied house where to live.
Anybody could say: "Nonsense! How would it be possible to travel with a group of people, suffering through the mountains covered with ice, sleeping at night in the jungles, exposed to the wolves and the cold winter? To finally arrive to a rented house? What would be the point of all of that? The whole thing seems incongruent, since in order to do that it is not necessary to endure such traveling hassles; they could have traveled in a marvelous car or in a airplane..."
Well, the guru knew what he was doing. If the disciple turned to the right, the guru then aimed the disciple to turn to the left, and if the disciple hauled towards the left, the guru — as if riding a horse — was pulling the reins for the disciple to turn to the right... Thus, by suffering a bit, his disciples forged themselves from the beginning in the hard discipline, and became excellent.
I also had to forge myself in the beginning in that hard discipline. This is how my Father who is in secret wanted it. I did not understand it until later. Much later in time I understood it. He had followed the same process with me, as followed by those gurujis of ancient times, who first exposed their students to hard ordeals, and there is no doubt that the students that passed through those ordeals became magnificent.
Thus, my dear brothers and sisters, we have to eliminate from ourselves many harmful behaviors, ancestral habits that one even ignores one has: nonsensical mechanical movements, etc. One has to become cognizant of all of his gestures and attitudes, and eliminate what is useless. All of that demands a rigorous observation of oneself. In the beginning the hard discipline, hard and painful journeys, and the tortures along the way, are convenient with the goal of forging oneself from the beginning as one has to be forged: in battle.
Therefore, on this matter about psychological, we must not dismay. As one is observing oneself, one discovers how many "I's" one has, and how many "I's" one ignores having. Indeed, one becomes astounded when discovering oneself.
What could we say about an honest gentleman, sincere, a hard worker and a magnificent citizen, untouchable, incapable of stealing a cent from anyone, who all of a sudden discovers that in his depths he has some "I's" of thievery? Anybody could say: "Impossible!" No, in this there is nothing impossible!
And what could we say about an honest lady, an extraordinarily virtuous wife who is committed to her home, that suddenly, after having exploring herself profoundly, discovers in the depths of herself an entire legion of "I's of prostitution? Many, when listening the explanation about all of this, could say: “This is incongruent, paradoxical, illogical!”
Nonetheless, in the field of profound psychology all of this is possible, since there is a mistaken creation within the depths of each one of us: "I's" from ancient times, "I's" that personify frightful errors, and the most grave of this is that theis bottled up within each of them, an always entrapped , which is always processing itself according to its conditioning.
Now, what is the worst obstacle for the dissolution of the? It is ! Yes, lechery is a terrible word. But, who does not have it? Is there someone of those present here that can say that he or she has never had ? Alas! How difficult it is to eradicate from ourselves!
When we analyze any "I" ofwe can then evidence that processes itself differently through each of the : in the motor-instinctual-sexual brain as erotism; in the intellectual brain, as plans, projects related with “love,” or with the person one loves or one believes to love. However, it so happens that all of these are phenomena of the same "I" called .
Let us observe how differentlyappears in the intellectual brain, how differently it manifests in the heart, and finally its modus operandi in the motor-instinctual-sexual brain. I repeat: in the motor-instinctual-sexual centers expresses itself as animal passion. In the heart assumes another form that we usually we call “love.” In the intellect assumes another form, it appears as plans related with that love, as memories of that love. This is because each "I" has , namely the intellectual brain, the emotional brain, and the motor-instinctual-sexual brain. This is obvious.
Therefore, inside of each person there are thousands of persons, and each one of them is organized with its; thus, our it is nothing more than a mere marionette moved by invisible threads.
From within us, there are "I's" that are very hard to eradicate, to disintegrate. These are "I's" that we mixed up with spirituality and love. It is necessary to have a "clinical eye" in order to self-observe, to have always that subtle scalpel of self-criticism in order to see all that which one has, and to dissect our values. Only thus can one truly know what one truly has.
One needs a lot of observation, my dear brothers and sisters. We are frightfully weak, but we think that we are very strong. We are frail, yet exaggeratedly perverse creatures. We could do nothing without help, yet we obviously have it: we count on the power of the sacred serpent, of our. Only she can truly assist us to disintegrate the “I's." Only with her flames can she reduce any given "I" to cosmic dust. Thus, to attempt the disintegration of the "I's" without the help of Devi Shakti is to condemn oneself to failure. This is obvious.
Somebody whose name I do not mention made the mistake of attributing the sinister and leftist characteristics of the descending serpent to the ascending serpent.
There are two serpents: the one that ascends and the one that descends. The ascending serpent is the; she opens her way through the Sushumna channel, along the spinal dorsal medulla, reaches the brain and thereafter descends into the heart. The other one, the descending serpent, precipitates herself downwardly from the coccyx into the atomic infernos of the humanoid: she is the abominable Kundabuffer organ, the horrible Python serpent that wallows in the mud of the earth, the one that had the power of making us fall into error. Yet, the other one, the ascending serpent, is different: she has power to liberate us from error.
It is evident that in the past some sacred individuals made the mistake of implanting in the nature of the human being the abominable Kundabuffer organ. Now, what can we do in order to be healed? Well, it would be necessary to implant another organ in (ארצה Aretzah) the human organism, which will stand up in opposition to the Kundabuffer organ, yet in this case, that organ would have to be luminous, that is, antithetic, different from the tenebrous Kundabuffer organ. Indeed, this organ exists, and it is the. The word itself says it: Kunda-Lini; “Kunda” remind us of the abominable Kundabuffer organ, and -lini means “termination.” Thus, means “the discontinuation of the Kundabuffer Organ.”
“And יהוה said unto Moses, What is that in thine יד[hand]? And he said, A rod. And he said, cast it on ארצה Aretzah [the ground]. And he cast it on ארצה Aretzah [the ground], and it became a serpent; and Moses fled from before it. And יהוה said unto Moses, Put forth thine יד [hand], and take it by the tail. And he put forth his יד [hand], and caught it, and it became a rod in his יד [hand].....”
“When Pharaoh shall speak unto you, saying, show a miracle from you: Then, thou shalt say unto Aaron, take thy rod, and cast it before Pharaoh, and it shall become a serpent () . And Moses and Aaron went in unto Pharaoh, and they did so as יהוה had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a ( ) serpent. Then Pharaoh also called the wise men and the sorcerers: now the enchanters of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became (kundabuffer) serpents: but Aaron's rod (Aaron’s ) swallowed up their rods (their kundabuffer). “ —Exodus 4: 2-4 and 7: 9-12
Thus, by means of the ascension of theserpent (within our rod or spine), the abominable Kundabuffer organ is reduced to cosmic dust.
In the book of Genesis appears the tempting serpent of Eden, the horrible Python of seven heads that wallowed in the mud of the earth and that Apollo furiously hurt with his darts.
“Now the (Kundabuffer) serpent was more subtle than any beast of the field which יהוה אלהים had made.” —Genesis 3:1
Likewise, in the ancient wisdom (by the word, BeMedbar במדבר) appears Moses and the serpent of brass that is coiled around the pole, tau, or generative lingam; that serpent is (nahash nahashoth) the.
“And יהוה sent fiery serpents among the people, and they bit the people; and much people of Israel died. Therefore the people came to Moses, and said, We have sinned, for we have spoken against יהוה, and against thee; pray unto יהוה, that he take away the serpents from us. And Moses prayed for the people. And יהוה said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looks upon it, shall live. And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.” —Numbers 21:6-9
Gurdjieff made the mistake of misinterpreting the wordfor Kundabuffer, he confused the (brass) serpent that ascends (upon a pole) for the serpent that descends (wallowing in the mud of the earth), thus, he ties the tenebrous powers of the descending (kundabuffer) serpent to the luminous powers of the ascending serpent (of brass). Behold his mistake, and this is the basic cause why his disciples did not attain the dissolution of their "I's." Such was his humongous mistake.
It is impossible to dissolve the "I's" solely through the use of mere comprehension. I do not deny that with the knife of the, by actively comprehending any "I" we can separate it from ourselves, from our psyche; yet that, my dear brothers and sisters, is not enough, because the “I” that we have separated from our psyche will remain alive, and will not accept staying out of the house, and it will intend over and over again to return. It will become a tempting demon. So, it is necessary to disintegrate the "I" that we have separated from ourselves with the knife of the , and nobody can disintegrate it with any other power but with the power of the . Only she can reduce it to ashes, to cosmic dust.
Therefore, my dear brother and sisters, what is fundamental is to definitively die within ourselves, so that we can open the Inner Mind and enjoy Objective Reasoning, which is the true visual perception of the reality, the intimate experience of, the transcendental, divine, Buddhist vision, beyond the body, the affections, and the subjective sensory mind.
As you are digesting all of this, you will also comprehend the necessity to live alert and vigilant like a watchman in a time of war, always working in a constant manner. Since, as you are right now, just as you find yourselves in these precise moments, you are useless, good for nothing; why? Because within you carry a mistaken creation that manifests itself through a false. You are spiritually dead. You do not have any reality.
Yes, right now, just as you are, you must cease to exist, because if you continue to exist just as you are, you will have to enter mineral devolution within the bowels of the Earth. Just as you are, you are spiritually dead, because you do not possess the Objective Reasoning of. You have not attained enlightenment. You abide as shadows within the profound darkness. What is the reality in you? Shadows, and nothing more than shadows. You need to open the Inner Mind, and for that you must cease to exist as miserable shadows. Thus, you have to become merciless against yourselves, because today as yesterday you love yourselves too much, you consider yourselves too much. But, what is that which you hold too dear? It is your beloved ? Your nakedness? Your interior misery? The darkness within which you abide? Please, brothers and sisters, reflect profoundly! You must dedicate yourselves to work intensely upon yourselves. You must comprehend the processes of , which is the worst enemy of the the dissolution of the , the worst enemy of buddhist annihilation. Who does not have ? Who has never had ? Nevertheless, has to be reduced to ashes.
Does any brother or sister has anything to ask?
Audience: Gurdjieff is called “master." Is he a master because he worked in the Ninth Sphere, or because he also worked on the dissolution of hisbased on comprehension?
: It is because he worked in the Ninth Sphere. He built the superior, existential bodies of , yet, he did not achieve the total dissolution of his because he rejected his . How can an ungrateful child dissolve the ? The ungrateful child does not progress in these studies. First of all, before reaching our Father, we have to reach our Mother, this is obvious.
Does any one else have something to ask in relation to the theme?
Audience: Master, since Gurdjieff was your disciple, why did not he know that the only way for the dissolution of theis through the ?
: Certainly, he forgot his Mother. In ancient existences he was under my instruction, but in his last existence, since he forgot me, he became far from me, thus he also forgot his . That was his mistake, it was indeed!
Without that divine Fohatic power, no one can disintegrate the psychic aggregates. No one can achieve anything alone. The knife ofallows one to separate the "I's" that one has comprehended, to separate them from one’s psyche, but that does not mean dissolution. I repeat: such "I's" will struggle incessantly in order to get back into the organic machine.
Is there any other brother or sister who has something to ask? I do not want you to stop asking, because if you do not ask, you do not comprehend. There are times that it is necessary to ask. This is why in Parsifal’s first arrival to the castle of transcendental Montsalvat, he did not become King of the Grail because he did not ask about the pains of Amfortas. So, you always have to ask.
Audience: Master, how many processes are required in order to attain the Objective Reasoning of?
: In order to reach Objective Reasoning, there are six degrees. Obviously, Objective Reasoning has six degrees, but the highest gradation of the six degrees belongs to the sacred Anklad; this gradation is found three degrees or steps from the infinitude that sustains all.
Now, how many processes does its development include? One must first die completely in oneself. If we do not disintegrate the, we cannot develop Objective Reasoning. Thus, as we go deeper into the destruction of "myself," the Objective Reasoning of Being is being opened. Then, when we attain one hundred percent dissolution of the , the Objective Reasoning of in ourselves will have reached the fullness of perfection. Then we will be enlightened, absolutely enlightened, and we will know by direct, lived experience all the mysteries of the universe. We will not ignore anything, and we will have all the powers of the cosmos. This is beyond the . The , I repeat, are nothing but dim lights before the light of the Sun. They are useful, but very incipient.
Audience: Master, those tridents of which you speak, do they have any relation to "entropy"?
. This is a separate point. Let us not mix the different sciences; let us not become iconoclasts. What is an iconoclast? A person who is dissecting everything and mixing everything without purpose. Gnostics are not iconoclasts, thus, let us leave every matter of study in its place…
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