We start with the quote from the Oracle of Delphi:
Man, know thyself and you shalt know the universe and its Gods!
For most of us, we do not have a deep understanding of ourselves. We have a superficial understanding of ourselves―our name, our race, our job―maybe what we like and dislike. When it comes to a deeper understanding, we ask: what does it mean to be a human being? Does it mean we have a soul?
We might have ideas about it, and we might have beliefs, but how does one come to know themselves? How does one know themselves so profoundly that they then experience, directly, the universe, the gods, our own inner divinity, our connection with all the rest of life?
It’s important to ask ourselves where we seek knowledge. For seeking knowledge externally, in classes, in documentaries, scientific studies, or books, that knowledge might help us to survive in the world, and man’s struggle has often been a struggle for survival.
But once we have those basic needs met, and we find ourselves feeling purposeless or aimless, we have to ask ourselves a deeper question, which is: why do we exist?―not just the search for survival, but the search for meaning.
To really understand that, we have to start by knowing ourselves.
So, we have to ask ourselves what we want from life. And if we want from life just a bunch of money in a bank, a nice car, a good job, well, then we’d probably never be here in a group like this. We want something more. We want to really understand directly the truth, something that is beyond pleasure, entertainment, or comfort.
We want to know: what is the meaning of all of this? Why is everything like this? Why do I exist? What am I supposed to be doing with my life? What is the purpose of it all?
Then we have to evaluate how we have been using our time and our energy. If all of our time and our energy is caught up in the struggle for material success, beyond just covering our material needs, but to really investing our whole life into entertainment, pursuits of pleasure, money, and comfort, and investing no time in our spiritual search, our own spiritual development, then we will never come to cultivate the self-knowledge that we are looking for―the knowledge that can go so deep that it can show us the root of our own existence.
We talked a lot about consciousness, and that is what we are seeking to understand: where does our consciousness come from?
Some very materialistic scientists will tell us that consciousness is just an epiphenomenon of the brain. We are all just walking chemical reactions. But in these teachings, we believe that consciousness is actually the root of our experience of all life. It’s only through consciousness that we can experience thoughts, or emotions, or physical sensations. So, that is what we are going to work with.
The Purpose of Studying Gnosis
So, we need to know why we are here. Of course, in a deeper sense of why we exist. But also why we are here studying spiritual teachings. And so the founder of the modern Gnostic movement, Samael Aun Weor has a quote about this. It is very meaningful to me, and it says very directly:
Obviously, we need to know our purpose in gathering ourselves here, in these studies, and for what. If curiosity is the simple motive that moves you, listen: there are many things to be curious about, i.e. in city entertainment centers, in cinemas, the bulls in the arena, etc. Yet, to enter in these studies is something very serious [...] Indeed, to emancipate the Essence (which we’ve talked about before is our own consciousness), to disassemble the mind and will (from our conditioning), is not an easy task. ―Samael Aun Weor, Cosmic Ships
The Gnostic work, to really get that deep into the Gnostic work, to really experience our true nature, is difficult. When we’ve talked in the past few months about different barriers that we have, we’ve talked before about how we need to struggle to awaken our own consciousness. Most of time our consciousness is asleep, and we are going around in our mechanical habits: same thoughts that we thought many times before; feeling the same emotions that we cannot seem stop feeling, even if they are negative, even if it is sadness or anger. We cannot seem to get out of it―our same habits, our same routines. If we really want to wake up, and experience life in a new way, experience life in a more profound way, we have to overcome certain barriers.
Balancing the Three Brains
So, one of the first things we talked about was the three brains: that we have an intellectual center, an emotional center, and a motor-instinctive-sexual center―that we need to work with our physical energies, our emotional energies, and our intellectual energies in a balanced way. By balancing, and achieving that equilibrium in ourselves, in this moment, but also in our daily lives, then we can begin to awaken consciousness.
When we awaken consciousness and work with self-observation, and we are truly observing not only our external life but also our internal states, our states of mind, our emotional states, then we begin to see what is false in us.
We distinguish between consciousness as pure perception in each moment, and then the egotistical filter that prevents us from seeing situations as they are―seeing situations with equanimity and serenity. Instead, we become very upset, angry, or unhappy, or displeased with many situations in life because our own egotism.
Once we finally established a basis of equilibrium to an extent (we have to begin where we are) and we’ve begun to absorb what is false in us―how do we move beyond that and begin to have those higher experiences of the truth? Today, we are going to talk about this: the experiences of our consciousness free from any delusional, egotistical ideas we may have about ourselves.
But to truly understand our own nature, we are going to talk about how we can form our foundation to those types of higher experiences today.
So, do we spend most time observing reality? I gave some examples last time about how, maybe you meet somebody, and the first time you meet them, you think they are a really nice person. Then later on, you find out that was not the case. Or vice versa: you think somebody is a jerk and then later on, you may find out they are a great person and one of your best friends.
But if we extend this little problem, we see that filtered perception extends to our whole life. How much of the time do we spend actually directly perceiving the situation as it is?
So, I already have been talking for a few minutes and probably most people's minds have drifted, begun thinking about other things. We can do that at many points in our life: when we are sitting there in a meeting, or at work, or we are sitting with our family, having a conversation, doing some task. How rarely are we actually focused on that task? Are we actually present and engaged with it, attentive to that conversation without some kind of mental filter, without many other distractions of what we should be doing or what we wish was happening instead, or what we have to do later, but to just be present and enjoy our lives?
If we spend most of our time in that state that I had mentioned, of mind wandering, then how much are we really living? How are we going to understand the true nature of the reality and ourselves if we are never there, consciously speaking? We are asleep. If we are hypnotized by our own ideas about life, our own perceptions that are not true, then how do we begin to see reality?
So, take an average day, today. How long do you think you spent worrying about things, or fantasizing about things, daydreaming? I see this in myself a lot when I am driving. I am not really focused on driving. I’m thinking about all the other stuff that I have going on.
It is not to condemn mind-wandering, but to say that if we are really seeking to wake up, consciously, to begin to perceive life in a profound way, in a new way, in an alert way, then we can’t be always seeing life according to our habits.
Many of us have somebody in our life―I think this happens a lot with family members―where we already know how they are going to act, and what buttons they are going to push. You might go to see somebody. For example: you might go to see your brother and you already have this idea: "Oh, my brother always gets on my nerves in these particular ways.” So, even when you are walking in the room, in the first few minutes of talking to him, you already have in your mind “This is going to be an unpleasant encounter.” It is going to go the same way it always goes.
Comment: You’ve already analyzed it and tried to come to a solution.
Instructor: Right. So you are not giving each situation a new chance, and what happens, interestingly enough, we see this in psychology as well, is that when we have our own preconceptions about somebody, we end up treating them in a way that causes them to continue responding to us in the same way.
These types of cycles can happen in our relationships. They can happen in our jobs. “Oh! I am already dreading going to work today and it is going to be a terrible day!” And then you show up having that kind of attitude and it ends up being a terrible day.
So there can be some feedback loop there. It is very important to check ourselves up a little bit, psychologically―to perceive each day, and each moment, and each person in a new way―to really see the reality of that. To do that we need to be awakening our consciousness.
The Key of Sol and Self-Observation
And so, one way we can awaken consciousness is self-observation. We talked about that before, that there is a specific technique that we use in Gnosticism called the Key of SOL. As taught by Samael Aun Weor:
Gnostic students must learn to divide attention into three parts: subject (which is us), object (which is whatever we are focusing on, in this moment, in the external world), and location (which is where we are right now). ―Samael Aun Weor, Esoteric Treatise of Hermetic Astrology
So we can go ahead and do this right now:
Subject: to not fall into the forgetting of oneself before any representation. ―Samael Aun Weor, Esoteric Treatise of Hermetic Astrology
Whoever has watched a movie or a TV show, and you get so sucked into it that somebody can be talking to you in another room and walking behind you, and you do not even hear them, because you have completely lost focus.
So, we forget about our physical bodies. We forget about our emotional states, and our intellectual states. We just go along with things and the next thing you know, you’ve gotten so caught up in your anger, that you are shouting at somebody before you have even been able to catch yourself and realize: "I am getting angry!"
It can happen. We are not aware of ourselves. So, right now, if we become aware of ourselves, we can use the tree brains as a point of reference that we talked about before.
So, physically, “How am I feeling?” In my physical body. This is not an intellectual process, but just to consciously observe it, to feel your body.
Emotionally: "How am I feeling?" So, even if you do not have a label for your emotional state, become aware of it.
"What am I thinking?" Become aware of your thoughts, and that creates a space of separation from ourselves, from which we can observe ourselves in a more balanced way. So, after we become aware of ourselves, we need to also be aware of the object of our attention. So, Samael Aun Weor says:
Object: To observe every representation, every fact, every event, no matter how insignificant the latter may seem, in detail, without forgetting oneself. ―Samael Aun Weor, Esoteric Treatise of Hermetic Astrology
So maintaining awareness of ourselves is to be aware of the person we are talking to, or the thing we are listening to, or the task we are engaged in, no matter how meaningless it seems. Maybe we have a job in a factory where all you do is to push a button all day. So, no matter how meaningless it seems to be awake to that moment, to be alert to it, to be perceiving this as new, and not allowing your mind to drift off into autopilot―but to wake yourself up. The more we work with them, the muscle of self-awareness, the muscle of consciousness, the more we begin to perceive even more of reality.
And then also being aware of our location:
Location: The rigorous observation of the place where we may be, and to ask ourselves: "What place is this? Why am I here?" ―Samael Aun Weor, Esoteric Treatise of Hermetic Astrology
So, for most of us we walked into this room. We have not looked at it. We found a chair. Since then we have forgotten about the room we are in. So, what we want is not the tunnel vision of consciousness where we are only perceive a speck of our experience. We want to expand that consciousness out. The way to do that is to work with consciousness―to wake yourself up.
Throughout the day I try to catch myself. If I am at the computer, working away, and then suddenly I am: "Oh, I am not self-observing!”―to catch myself, to work with a practice like the key of SOL, to make myself aware of myself, aware of what I am doing, where I am―and gradually your consciousness begins to expand so that you can be aware.
I have a walk to work where I walk across a really beautiful green space. Usually I am there in my tunnel vision and I am really focused: “Ok, I have got to get to work. These are the things I am going to do,” but I will wake myself up like this and I use to practice like this. Suddenly my experience of life becomes much fresher, much more profound. I notice the people walking by. I can hear the birds. I can smell the freshly cut grass, or whatever might be.
So, if we really want to have a really dynamic and living experience of life and not sleeping like robots, then we can work with this type of practice. It’s a spiritual practice, a spiritual exercise working with our own consciousness, our own perception.
That is distinct from an intellectual understanding. It is not: "Oh, I hear the birds. I smell the grass." It is not in the mind. It is just being aware of it, just being alive to it.
Samael Aun Weor also wrote about that:
Whosoever wants to awaken consciousness must work here and now. We have the consciousness incarnated and that is why we must work with it here and now (in our body, in our daily lives, not to be off fantasizing about other things, but to be working right here, in this moment, in every moment of our lives, with our own consciousness). Whosoever awakens consciousness here in this physical world awakens in all the suprasensible worlds.
The Tree of Life: A Map of the Superior Worlds
We are going to talk a little bit about what the superior worlds are, but I want to point out: what is the foundation for having higher experiences, for experiencing the truth, our true nature, the root of our existence, our inner divinity?
The basis for this is: pointing out, to begin working with our consciousness here and now. If we want to sit in meditation and to really awaken in higher states of being, we have to begin by awakening in our daily life, all the time, moment to moment.
We can use this diagram of the Tree of Life―which is also in your handouts, if it is easy to see at there―to perceive what we are. We talked about the bottom part of this before, the bottom sphere of this diagram, Malkuth, our physical body. So, if we are aware, conscious of our physical body, we can know that part of our consciousness is here, acting in the physical body.
We have also to talk about having an energetic body, the vital body. And that is the energy that moves and circulates blood and air and keeps us alive allows us to move around. Without the energetic body, we would not be able to exist, physically. So, we have an aspect of our consciousness that we may not be conscious of from moment to moment, but we do have an aspect of our consciousness that is animating our body, keeping us alive.
We also have what is called an astral body, related here with the sphere of Hod. The astral body is all the emotional energies that move through us and keep us functioning in the emotional plane.
And then, we have a mental body here in Netzach that transforms all of our thoughts.
Finally, the human soul, or for us, the essence of the human soul, which is related with the sphere of Tiphereth.
There are higher spheres on the Tree of Life as well related with our divine soul and Geburah, and our Innermost Spirit as Chesed.
And so, those are the things that we want to start experiencing.
We may have a sense of our physical body, a sense of the energy moving in our body. We may be familiar with our emotional states and our mental states. We may even feel a little bit conscious of our own willpower. How do we become conscious of our divine soul? Of our Inner Spirit? Or even higher in this Tree of Life?
We have these three top sephiroth that are related with the tree primary forces that in Christianity we call them the Father, the Son, and the Holy Spirit. In order to be aware of those, we have to awaken here and now.
Also, I want to point out that there are lower dimensions. So, if this is the Tree of Life, so we can consider these spheres at the bottom are an inverted Tree of Life, the shadow of the Tree of Life. Last time we talked about the ego, that we have many delusional states that we get caught in. Perhaps walking to a room and we are very afraid of everybody is going to hate us in that room. Even if that has nothing to do with reality, even if you are walking in the room, people do not even notice you are there, you can have your own psychological state about it―that would be experiencing a lower state of consciousness, a state of consciousness that is not free, that is not experiencing reality, but is conditioned by our own psychological habits.
In order to ascend to higher states, we need to become aware of these lower states.
In talking little bit about the Tree of Life, there is a quote from the Glorian.org website:
The primary symbol of the Tree of Life is a structure of ten spheres called sephiroth in Hebrew. These spheres have many levels of meaning. Macrocosmically, they represent dimensions or worlds. Psychologically, they represent aspects of our consciousness [...] The ten spheres are but a simplification of a much more sophisticated and complex rendering of the many dimensions found in existence and non-existence. ―Gnostic Instructor, Glorian Publishing
Just this can represent psychological states or aspects of our consciousness, they can also represent higher, superior levels of nature, in which nature becomes more rarified, more divine, more pure and sacred. If we want to experience higher dimensions, what might be called heavens in some religions or Nirvana―in order to do that, we have to awaken―we have to liberate ourselves from lower states of being.
You can think of the consciousness as a seed that has been planted in physical matter. We actually have a teaching about the ray of the creation in Gnosticism. But up here, we have the Ain which is the Nothingness. And from the Ain emerges the Ain Soph, which is the Limitless.
Another Instructor: Ain is the Nothingness, while the Ain Soph means “No limit” because Ain means “No” or negation and Soph means “end.”
Instructor: From Ain Soph emerges the Ain Soph Aur, which is the “limitless light,” the light of the Christ. As that is the light that descends through these different dimensions, these different levels of nature, it is gradually is going to be planted here in our physical body.
Whatever we choose to do here and now with our consciousness, with that little seed, will determine if we are going to grow as a Tree of Life or going to descend into lower states or being.
It is very important to learn about our consciousness, to work with it, to understand it, to meditate, to self-observe. And as we work with that energy, to be able to begin understanding higher dimensions as well.
If we have already got all the elements that we need, how can we experience those higher states of consciousness? Just, in that analogy of planting a seed, a seed needs certain conditions in order to be able to grow, right? A seed needs water, light, air. So, we already have the seed planted in the earth. But do we have the light? Do we have the teachings and the doctrine that help us, the scriptures, the Word of God, whether it is the Bible, the Bhagavad Gita, the Buddhist scriptures as well?
Do we have that type of nourishment coming into our life? Or are we feeding our hearts and minds with lots of garbage, other junk food that is not nourishing the soul?
And do we have the water, the water of the life, the energies that we need? Because in order to self-observe, all day and all night, to be awake in the dream state, as well, you need a lot energy.
Awakening and the Conservation of Energy
We have to talk about the conservation of energy. And it begins by just observing yourself and see how you are using your energy.
If observe yourself through the day:
How do you use your physical energy?
How do you use your vital energy, emotional, or mental energy?
Volitional energy is the energy of the willpower.
The energy of your consciousness, your spiritual energy. How do you use all of that in a given day?
Do you use it wisely?
Do you over-exert the mind, the heart, or the physical body out of balance with the other centers?
Much of this is building off what we have already talked about.
But in order to conserve it, we have to first see how we are using it and where we are wasting it. So, if I am spending ten hours a week, out in bars, drinking a bunch, and laughing with my friends and doing that stuff all the time―is that ten hours of energy that I am conserving for my spiritual practice or is that ten hours of energy that I just kind of binged on and it is gone? It is never coming back.
Comment: It got spent elsewhere.
Instructor: Right! If we want to use this life wisely, we really want to ask ourselves: “What do we want from life?” And if what we want from life is something more than just entertainment, something more than pleasure and money in our bank accounts, but we really want to know divinity, we have to start being serious about looking how we use our life.
If we are using our life in ways that do not achieve that type of outcome, then we can’t be surprised. Everything in nature works on the basis of cause and effect. If every cause that we are putting into motion is creating effects that are wasting our energy, well, then we are going to get to the end of our life and we should not be surprised that point that we have not cultivated our soul, because we have not put the causes into effect that would have created the awakening of consciousness.
We have a really valuable opportunity that we have teachings like this. Now we have access to all the world scriptures, access to a variety of teachings, especially here in the United States. Many of us have more time to study religion than has ever existed in the past, but how are we using that time and how are using this precious lifetime? We have a chance now to really know ourselves, and to know divinity directly. If we do not take that seriously, no one will be to blame but us.
An important piece of conserving energy is ethics. A lot of time people talk about morality, and morality can change depending where you are, what country you are live in, the time period.
For example: I was living in South Korea and many of the morals of Korea are different from the morals that we have here in America. Who is to say which moral is better or worse?
But when it comes to ethics, this is really something personal. Yes, in the Ten Commandments or in the ethical foundations of Buddhism, or in yoga: Yama and Niyama, that we are going to talk about―in all of those teachings we are getting a sense of ethics, but truly we have to go deeper than just doing something because “Somebody told me to do it. Because my priest says so, or my teachers, or whoever told me to do it.”
We have to find the ethics in our own heart, in our own conscience. So, we know when we are doing something that is wasting our time. We know when we are doing something that is harming others or harming ourselves. And if we choose to ignore that and waste our energy, like I said, we are the ones who will have to deal with the consequences.
Ethics is not about following some strict dogma that has been imposed upon us, but ethics is about really working with the energies of nature, and the energies of our own consciousness, and the energies of our soul. It is the reason that we have a conscience that knows wrong from right. It is because we are longing to awaken to something more. But if we do not set the right foundation, if we do not have the causes that help us to awaken in higher dimensions, then we will not be able to do it.
So, another quote from the Gnostic Teachings website is:
Ethics are not just mechanical laws that some external authority is trying to impose upon us. These rules, commandments, or vows have a very specific function, which must be clearly grasped, and that is this: If you perform actions that are harmful, you create disharmony not only in your environment but in your mind. Yet if you follow these (ethical) "observances," or positive practices, you create positive energy, not only into your environment, but in your mind. So the purpose of Yama and Niyama or the Commandments of Moses is to stabilize our psychology so that we are no longer vibrating with so much negative emotion. ―Gnostic Instructor: Meditation without Exertion: Ethics
In every religion, if someone is going to become a practitioner, like a monk or a nun, they have to take certain vows, ethical vows, renouncing harmful behaviors, and this is not just because somebody wrote a rule book and said that you have to do it.
This is because when we work with spiritual energies, we need to be aware that disharmony will create an inability to see the truth.
If you go and are lying to people all the time, eventually, you yourself become unable to perceive the truth yourself. Many people justify…
Comment: Because you told so many lies that you don’t know it anymore!
Instructor: In your own mind you become confused. People justify that. I have heard many people say: "Well, everybody lies. It is no big deal!" But if you really make an effort to be honest, you begin to see things in a very different way.
When we lie, we actually come to hate ourselves. We come to feel that we have no integrity as a person. We become confused in our own mind about who we are, because we said so many different things to so many different people that we do not even know anymore, “Who am I?” And lying is just one little example of ethics, right? There are much more profound types of unethical behaviors that we can give in to.
It is serious in this work. If we want to experience directly divinity, and higher states of consciousness, then we cannot just skip this step. People want to jump right into the highest levels of Tantric Buddhism, and all of those high aspects without establishing their own ethics.
So, people get very confused. They start working with energetic practices and they create more harm for themselves and for others.
What we need to do is to cultivate stability of mind, in which then divinity can express to us very directly, because the mind becomes like a serene lake. But each time that we are doing things that in our conscience we do not feel right about, we come to disintegrate ourselves so that we do not have even a good sense of our character.
Well then, how can we go and sit in mediation and prayer and bare our souls to God and expect that God’s going to show up? We do not have that sincerity with ourselves in those cases.
Ethics in Patanjali’s Yoga Sutras
To highlight just one example of ethics from Patanjali's Yoga Sutras: the first two steps of Yoga in the Yoga Sutras are Yama and Niyama, which are “to-do” and “not to-do.”
So, certain behaviors that we should be doing that are harmonious with other people, harmonious with ourselves, harmonious with divinity and our environment and that generate a good energy, a positive energy that can help us to awaken.
Then there are actions to avoid, because when you do those types of actions, it is like throwing big rocks in a lake, and so of course, you have to wait for those effects to dissipate.
Under Yama we see:
I am going to point out that these are not just physical actions. It is really good to avoid physically being violent, to physically say the truth, not to steal, to be chaste: to conserve our sexual and vital energy as well, and not to be greedy, or jealous. But in our mind, we can also do that, in our heart.
So, I may be angry at my friend and I say: "Ok, well, I am catching myself. I can see this anger. I should not be violent. So, I am not going to punch my friend.” But in my mind, I am sitting there, criticizing my friend, and in my heart, am I hating my friend, this person who I should love, who I should feel compassion for?
It is not just to get caught in the physical actions. That is where we need to begin, checking out, “What I am doing with my physical actions, with my daily life?” But then, as we are working with self-observation and we are going into those deeper states and truly seeing ourselves, we will discover many states in ourselves that are unpleasant, that we do not like to see, that we do have hatred in our hearts even for our family members, or the people that we are supposed to love. There are moments when we truly hate them, when maybe we think we want to kill them. It is terrible, but we have those thoughts. We have those feelings, and we need to observe them. We need to become aware of them, meditate on them so that we can change, so, we can pray and get the help of divinity to become better people.
Because every time we are acting on it, we are fueling our envy: "Oh, I just hate that guy. I really hope he loses his job!” Every time we are feeding our energy into those types of thinking, in that type of emotion, we are creating more disharmony in ourselves, and more unhappiness. We cannot be calm, and we cannot be able to experience higher states, higher emotional states of compassion and truth, love, and serenity. We cannot feel that as long as we pour our energy into those negative states.
Here in the other column we have Niyama:
Saucha: freedom from egotistical desire, desire of I want and I do not care who has to suffer for me to get what I want.
Comment: Or wanting to be on top!
Instructor: Yes, entitlement as well. So we need to let that go, to not be so consumed with "I wish that reality was a different way! I wish that my life was a different way! I wish these people treated me differently than how they are treating me!" Because that is making us very unhappy. We need to learn to accept reality, and to let go of our own egotistical wishes to change everything because that is a cause of our misery.
We talked about Noble Truths of Buddhism and that suffering is caused by desire. So, if we want to stop suffering, we have to let that go. We need to have contentment with what one has.
Also, work with austerities or spiritual practices, so we can begin with prayer and meditation. Or as I mentioned, self-observation. We have many other spiritual practices, in this tradition that we can work with as well.
Study of scriptures and continual remembrance of God. There is that light that we need. To nourish our soul, to awaken.
By continually remembering God, we can avoid actions that we do not feel are truly ethical. Because if we really remember in each moment, divinity is here in my heart, in this temple, then, how can you continue to be cruel to your neighbor, and to hate the people around you? To be filled with all kinds of defects. You want to change. You feel remorse.
You can test this. I have had many times in my life where, rather than trying to change an unpleasant situation, I just start tried to change myself. So, I will be honest with you, guys: I have had a bad attitude about many jobs that I had in the past. Realizing like, as I said, that there is a cycle there. I am going to work with this attitude: "Oh, these coworkers are going to annoy me, and my boss is going to be a jerk! I am going to have these problems with customers!” And so, rather than trying to always run from one job to the next job, to the next job, and finding ourselves again in an unhappy situation, in our new job…
Comment: It follows you everywhere you go!
Instructor: Your problems follow you exactly.
Because the problem, most of time, is with you, not with your external circumstances!―even if the external circumstances are very bad. I mean, some people have very difficult lives, very challenging external circumstances. Sometimes the only thing that we have control over and power to change is ourselves.
I work with this, and I try really hard: "Oh, I am catching myself. I am not going to lie, even though right now my boss may be mad at me if I tell the truth. I am going to catch myself,” and forcing myself to do it. It is difficult. It is a challenging work. But if you put it into motion and test it out, you will see the results and you are going to see in your meditation and your practices as well, then you will have that faith from your own experience that putting ethics in motion really work, and really helps you to awaken and decreases your suffering. It puts you in harmony with the people around you and harmony with yourself. Then, you do not need anybody warding over you or telling you what to do.
You want to do what is right because you know that it brings is your happiness. You see the link there between cause and effect. But, because most of time we are totally, psychologically asleep, and we are not aware about what we are doing, or what effects are coming from what we are doing, then we go around with an attitude of entitlement. "Oh, why are not things the way I want them to be?" And we do not accept responsibility. And we do not see that we are putting the very causes into motion.
Comment: Yes, doing things my way instead of your way.
Instructor: Yes. We do not see that our own thinking is flawed. That we think that reality should succumb to our will, our wishes. And our ideas about reality, rather than being conscious of: "OK, reality functions on a basis of cause and effect, and it is found by working putting the right causes in motion, then there is no way I am going to have positive effects.”
You go around and you hate people, and you are mean to people, and you lie, steal, murder, cheat, and all of those things, you are going to have an unhappy life.
But, sometimes we do one good thing, and then we feel: “Well, how come I did one good thing, and I am not getting all these results?” We ignore that the other ninety-nine percent of the time we are doing a lot of harmful things.
We need to be really sincere with ourselves―a radical kind of sincerity with ourselves. Moment to moment, what kind of causes am I putting into effect? Slowly, tip the scale back, so, that you are putting more positive actions into place: turning the other cheek. I mean, do not endure abuse. Have common sense, but if somebody insults you, not getting into a huge fight with them, forgiving them, having compassion. Maybe they are having a really bad day. Whatever the situation may be, putting positive causes into motion every moment, and we then gradually start to see the effects.
And so, another quote from Galatians, in the Bible:
Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. ―Galatians 6:7
Instructor: Yes. It is karma. Cause and effect. Karma means action and consequence, cause and effect.
So, sometimes we think we can trick God into having mercy on us: “I’ll just wait and I am on my deathbed and then I’ll beg for forgiveness and I will just be fine!”
Comment: The problem is, you never know when you are going to die! You can get killed in a second in a car accident…
Instructor: Exactly! And we do not know how much time we have. That each moment in life is valuable. And God is always watching you, even if you forget God, he does not forget you.
Divinity is very alive, very intelligent. That the law of action and consequence is an intelligent law. It is not mechanical. Laws of nature might be mechanical, but the superior laws, the laws of divinity, are laws that have a balance of severity and mercy.
If you are acting in ways that you know in your consciousness that are wrong, that law is going to be severe on you for your own good, so that you see that you need to listen to your heart, your inner divinity, to do what is right. But if you express sincere remorse, if you want to change, if you want to become a better person for your own benefit and also for the benefit of everyone around you, then the law of mercy can help you, can elevate you into those higher states that we saw in the Tree of Life.
We do not want to be like the Pharisee, going around and telling everybody: "Look how great I am! I am such a poor person! I am so noble. I do all of these great things"―and then in our own mind be full of impurity, be full hatred, be full of envy, and greed and lust.
We want to really be sincere with ourselves and humble to see ourselves as we are.
There is another quote from the Bible, one of my favorites, from the first book of Samuel that says:
For the Lord sees not as man sees: man looks at the outward appearance, but the Lord looks on the heart. ―1 Samuel 16:7
When we look in ourselves, we take such good care of our appearance how I am going to look? How are people going to perceive us? What kind of job do I have? What kind of car do I drive? These types of outward things. When we are really working spiritually, we want to develop our own spiritual growth, our own soul, we need to look on our heart, the way that God does, to weigh our heart in a scale and to see, “I really used today wisely,” that “I really used today in a way that I feel good about," that “I feel that I was trying to become a better person.”
In the beginning, it is not to strive for perfection, that is unrealistic, but to just to be sincere, “Did I take the next step that I was able to take?” Sometimes we see things that we didn’t, that we missed opportunities. That is OK, as long as we are learning from them and we are trying to change, asking for help from our inner divinity to be able to change.
That is gradually working with self-observation, working with meditation, seeing these things in ourselves, and being sincere, that we can begin to ascend into higher states of consciousness and come out of those states of suffering, and even have experiences directly with divinity.
The Four Principles of Karma
When we work with action and consequence, with this law of karma, there are four rules that we should remember and keep in mind [as taught by Tsong Khapa in Great Treatise on the Stages of the Path to Enlightenment].
The first is that:
1. Action produces related consequences.
So, it means that whatever you are doing is going to have a consequence. There is no action that is not going to produce a consequence. To not think as some people do, to not fool ourselves as: "Oh, I can cheat and get my way through this! And nobody will find out. None of this will have a consequence."
Even if you are lucky and you get away with whatever it was that you did, physically, internally you did not get away with that―and internally, in your own conscience, know, you are going to think less of yourself as a person for having done that.
But the thing is not only physical consequences, but they also have emotional consequences, energetic consequences. Consequences in our mind.
I gave the example of lying. Lying does not just have the consequence of hurting the people that you lie to. It also imbalances your mind. It creates disharmony and confusion in your own mind.
If you really work to tell the truth from moment to moment, you begin to see how much clearer your mind becomes.
The second rule is that:
2. The consequences are greater than the actions.
You might say one word, just one word, even if it is a hateful word. It is cruel word. It is a loving word. The effects of that word can be much greater. We see them in people that have written a book. Or somebody tweets a wrong thing. Twitter is pretty popular right now. So, somebody just tweets the wrong thing and the consequences can be enormous, that they can lose their job. They can lose their entire reputation, in an instant, right?
Being aware that the consequences are greater than the actions is important. It is not to delude ourselves: "Oh, this is just a little thing!” But you know that little things are going to produce much greater consequences.
This can work in our favor. When we work with positive actions, when we work with ethical actions, sacrifice for others, compassion, good behaviors, virtuous deeds, then the consequences as well are great. We will be rewarded in our work, in our life. People will like you more if you are kind to them. (I don’t know guys if you have figured that out). Usually, if you are jerk to people, they are not going to be nice to you. They are not going to want to work with you. If you are kind to people, then you can get along better with people.
Comment: Then they can get cooperation from you.
Instructor: Right, and people will want to cooperate with you because you are a nice person. Even on a superficial level, we can see that, that the actions have effects. But when we are talking in a more profound level, on the spiritual effects of our life, then this becomes even more important to us.
How am I using my emotions, my mind?
Am I using them in a way that is in accordance with what God wants from me?―you know, with this loving neighbor, loving God―or am I using them to hurt people? This stuff that we should not be doing.
The third rule is that:
3. You cannot receive the consequence without committing its correspondent action.
If you want to experience higher dimensions, or heavenly dimensions, talking with divinity or angels, you can expect that if you have committed the actions that allow that to happen, since nothing is given for free.
You sacrifice and you help others, you perform virtuous deeds, you do in your daily life what your own conscience your inner divinity is guiding you to do, then you will be able to have those higher mystical experiences. But you cannot just expect to go with the flow and continue on in bad behaviors and then suddenly your life changes in an instant. We may have a fantasy about that, but that cannot happen, unless we begin to work.
4. Once an action is performed, the consequences cannot be erased.
After you said some really cruel thing to someone that you love, you cannot ever take it away. That is an example of this.
However [There is a fifth principle of karma that has not been taught until the writings of Samael Aun Weor]:
5. A superior law always overcomes an inferior one.
So, if are sincerely remorseful, you may be able to go and apologize to that person and they may forgive you.
Comment: And then maybe the law of mercy will want to take over instead.
Instructor: In that merciful exchange, you might be able to repair the damage from the bad behavior, but you can’t erase the consequences of actions that have put in motion. However, we work with superior laws here. We work with the law of sacrifice, of doing kind things for others without expecting anything in return. That is what Jesus has modeled for us. He gave everything with his life―a beautiful, a perfect example of love as sacrifice.
If in our own little way, in our own interactions with others, our daily life, our work, whatever our situation may be, if we are working to turn that into a service, to do good for others―not because we want everybody to like us, and to praise us and think we are great, but just genuinely out of love for others―we can overcome our defects. We can overcome the consequences of the mistakes we have made, because we sometimes, being very much asleep, just say stupid things, which can be discouraging to see in ourselves, but as long as you are conscious, you are trying to use that to do good things.
The effects can be more powerful. We have talked before when we do things consciously, whether positive or negative, the effects of those actions are going to be more powerful. So, we want to make sure that we are awakening consciousness, conserving our energy, putting positive, virtuous, harmonious actions into motion so that we have positive effects.
The Training and Work of Initiation
Finally, we are going to finish with a long quote from Dion Fortune. In many esoteric schools, they talk about initiates and imitates are people who enter into the mysteries of divinity, the secret teachings.
Now, in this tradition, many secret teachings are openly taught, so we do not have to wait other person to come and to initiate us. But we ourselves are the initiators. We ourselves have to take these teachings in our own daily lives, in our own spiritual practice and work with them. So then we are able to enter into higher aspects of consciousness, in our own meditation, in our own experience.
We have to initiate something new, create new circumstances for ourselves by working with our own consciousness. When the consciousness is free, when the mind is free of conditioning, when the will is free of conditioning, then we have freedom in our life to see things in a totally new way, to make choices. As long as we are caught in that, the cycle repetition, sleeping mechanical consciousness, then we do not have any power to change.
As we start to wake up, we have to master equanimity and equilibrium in our circumstances, because life is going to bring hard, challenging circumstances in your way. Many of us are experiencing this right now. We are here in these type of studies is because we are suffering, and because we are trying to find a way that transcends the suffering. In order to do that, first we have to begin by accepting suffering, not in a way that is passive or complicit with evil, but in a way of the integrity of the soul.
In this quote Dion Fortune says:
The initiate may accept his lot with a calmness which amazes men whose impulse it is to curse or pray according to their nature, but his acceptance does not necessarily imply passivity. To accept one's fate without murmuring does not pledge one to make no effort to better it. Knowing the power of concentrated thought, the initiate makes use of it in all the problems of life (that concentrated thought is our conscious awareness). His method, however, is not that of direct attack in which he "wills" the change of the unpleasant condition, but is directed to bring about certain changes in his own consciousness, for he knows that it is his own temperament which is the real instrument of karma. It is only through those factors in his own nature which react that karma can affect him. He knows that certain conditions come to him in order that they may provoke certain reactions in his own nature, and according to his handling of these reactions will be his karma, even in the present life. When he has harmonised these reactions, he has worked out his karma. ―Dion Fortune, The Training and Work of an Initiate
If we break that down a little bit, it is everything that we have been talking about. It is about establishing a really deep sincerity, a deep ethic in yourself then no matter what everybody does you, you are going to be a good person. You are going to be a person that can feel dignity with yourself, integrity, because you know you try to do what is right, by your own conscience.
No matter what circumstances throws at you, your reactions to the circumstances is going to determine what happens next. So, if you respond positively, with virtuous actions, sacrificing and helping others, then your life can slowly, gradually ascend into better circumstances. If you respond to life with negativity and make things worse, getting into arguments with people, hurt people, then little by little you are going to increase your problems, and descend to lower states of being.
So, she goes on talking about the initiate:
He knows, therefore that although he cannot determine the conditions under which his life must be lived, he can determine his reaction to those conditions. It is this fact which he bears constantly in mind in all his dealings. It is this realisation which enables him to raise his head above a sea of troubles and view them from the standpoint of cosmic law and spiritual principles. Although he cannot command the conditions to which he awakens from the sleep of birth, he is nevertheless the master of his fate, for he can manipulate those conditions in such a way that they shall bear him whithersoever he will, just as a ship can tack against a head-wind; and the worse the conditions and the stronger the wind, the swifter his progress. ―Dion Fortune, The Training and Work of an Initiate
In this teaching we are trying to transform our life by using it in a superior way, by using life as a school for our spiritual development. That is very different from a common mindset: "Oh, well, I can’t control anything in life! Life just happens to me,” and so. “No, if life is terrible, there is nothing that I can do about that. I do not have any power to make it better!"
We accept responsibility for our life, and we work with higher principles, with spiritual principles, not with the laws, the worldly, common sense of average people. When we are working with the spiritual laws and with that by working with our own consciousness, we realize that the worse the conditions of life, the better for us. Because we are able to define ourselves, to develop ourselves, to see new things about ourselves, to become stronger in our own soul.
The soul is like a warrior, and as a soul, without any battles, cannot train, cannot develop itself. Then look at the ultimate example of this: Jesus Christ, right? Or we can look at saints or buddhas. People who endured terrible persecution, and Jesus was crucified.
If that is our ultimate goal, if someday we would like to gradually ascend towards becoming better people, with equanimity, truly spiritual types of people that can endure suffering and still love others, still have great compassion and serenity with our circumstances, then we have to begin by looking at our own life and in our ability to tolerate the little unpleasant things in our life.
If Jesus could handle being crucified, can I take an insult from our neighbor and respond with love? And that is where we have to begin. Little things that right now in our life are training us so that we come to handle bigger things.
So, there is one more quote I am going to end with by Dion Fortune:
The discipline of the path cannot be learned from books. It is experience alone which brings realization. Let us therefore accept our karma as the first initiation. Let us strive for a mastery of ourselves in our circumstances which shall give us serenity under all conditions. What cannot be cured must be endured. This is the first lesson which karma teaches us. The adept is a man of unruffled serenity. For he is a man of perfect self-control. Let us strive for mastery of the inner astral kingdom of the emotions (having serenity of the emotions); once we have acquired this, we have the key of the astral plane in our hands ready for the time when the initiator shall bring us to the door. ―Dion Fortune, The Training and Work of the Initiate
So, if we seek those higher experiences, we need to establish the causes here in our own emotional states of being, our mind, our heart, our body. So that we’re ready, that when the moment comes, we’re given key to enter into higher states of being, we have the necessary preparation.
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