We introduce this topic recognizing that while appealing to a broad audience in name, it is quite controversial and unpopular content, once you get to the nuts and bolts about what genuine spirituality really is. It is understandable that humanity does not like the Gnostic teachings, specifically the necessity for chastity, as we have explained in previous lectures, because it is a war against commonly held assumptions, dogmas, habits, beliefs. It is ironic that different spiritual communities abhor the very principle of sexual magic upon which their religions are based. It is an unusual paradox to be attracted to the secret mysticism of religion, while at the same time being repulsed by it.
Chastity really violates a very precarious sense of self. This teaching goes against the grain, and anyone who begins to seriously practice this knowledge, comes to confront within him or herself the reality of desire, its struggle, its conflict. Despite the fact that many dislike the sexual aspect of these teachings, it is a general rule of thumb that the more people agree on a belief, the greater the probability that it is wrong. In the words of Jesus of Nazareth:
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
It is also important that when approaching this subject of spiritual warfare, we do so from a point of humility. This is because we should not assume that we are great students, instructors, or missionaries. We should not assume that we are warriors of God, because it is all too common to present ourselves to others in the best light, which tends to be primarily for selfish reasons, if we are to be honest, if we examine ourselves. It is rare to really want to edify the spirit of another person, to really uplift our neighbor, and not for ourselves.
We likewise should also learn in this path to not assert our will, our beliefs upon other people, but to learn to be a student to everyone, especially one’s enemies.
We also tend to ignore our weaknesses. It is an instinct, because the mind does not like us to be conscious of our mistakes, and this is the principle upon which spiritual warfare is realized. As we are changing psychologically, fundamentally, working against our own defects, we naturally attract negative forces that seek to obstruct our development. This is a defence mechanism, our own mind, which Samael Aun Weor referred to as resistance or countertransference, which is when the ego evades responsibility. We make an error, and the mind tries to hide its mistakes. It fights. It resists analysis, observation, and comprehension. The ego knows its life is threatened, and that it will die through this work, and so it comes up with many excuses, justification, evasions, and escapism whenever we observe ourselves and look inside.
While it is difficult to look at ourselves fundamentally and honestly, we state many times that Gnosis is lived upon facts, it withers away in distractions, and is difficult to find even in the noblest of thoughts. We have to be very sincere of our own culpability, our own mistakes, because there is a tendency in people, in spiritual movements―whenever approaching the study of white and black magic―to blame the oppressor, to condemn sorcerers, to hate one’s persecutors, and this is really wrong. We do not transform a situation, a conflict, by reacting with ego, by being filled with fear, with hatred, with antagonism, thinking that we are the representative of God, and we need to punish the evil doers, when in fact this sentiment is precisely the fulcrum upon which this struggle subsists and has no end. The reality is that if we wish to overcome black magic, within ourselves especially, we have to understand our own weaknesses, our own faults.
We have to be very sincere. Look at the facts! None of us is really special, and none of us are really spiritual, because to be spiritual person really signifies someone like Jesus, who when he was crucified, only blessed his enemies, and did not complain. We cannot even handle a sly comment at work, an offhand remark, without our entire psychology churning with revenge.
To be spiritual is to be a god with the consciousness and power of a planet, a sun, a solar system, a galaxy. We are not divinity. We are the shadow of divinity. We are really demons, because anyone who has one ego has perdition inside, and therefore we must resolve to die to everything that is false.
In truth, the soul is a warrior, yet better said, the Innermost is the warrior. Our inner divinity fights against our own defects so that we can change, and the more we yield to His response, the greater His effort and force, His realization within us.
In the process of becoming perfected we must confront our own flaws, but at the same time we need to be very careful. We must be considerate and cautious. If we approach the subject of white and black magic, of spirituality, from the perspective that we already know, then we enter a really serious risk, that eventually we are going to learn a very hard and irredeemable lesson, once the time and conditions are ripe. So let us not think anything of ourselves, to assume, to believe. Instead, let us rely on proven principles for self-defence in the spiritual realms, the psychic realms, but also techniques that really transform who we are.
These are principles that we are going to relate today that are very effective. They are expedient. They are powerful, and they allow the soul to really go to task against the obstacles we carry within. I hope that you will find these helpful, and that you find them impactful and practical for you.
What is a Spiritual Warrior?
Many great spiritual warriors have existed throughout world mythologies. We have Arjuna in the Bhagavad Gita: The Song of The Lord. We have Perseus, Theseus, Aeneas, and Odysseus amongst the Greeks. We have Rama or Ramayana the Hindu Epic. Within many Buddhist monasteries we find the Dharmapalas: the guardians of the sacred Buddhist doctrine who were once demons, but by transformation through divine compassion, have become the servants of the law. We also have the Prophet Muhammad of Islam who defended himself in Arabia against the black magicians who sought to kill him. There are many examples throughout our history and mythologies.
These narratives are symbols of internal truths, of internal principles. They are archetypes. They are blueprints for the creation of the soul. These are not literally exclusive of some type of history to believe in. Instead, these are conscious truths and symbols that express the language of the consciousness.
Despite the diversity of religious forms, characters, names, situations, dramas, conflicts, we find a unifying thread that unites all of these heros that fight on the path of love. They defend themselves not only through skillful means, but through profound wisdom and conscious love for humanity, compassion.
Wisdom is the power to perceive. It is the ability to see in an unfiltered way, to be free of desire, to not have the ego present, to see objectively, clearly, precisely. Conscious love is the understanding of our true nature, our real Being, because when we know who our real Being is, and experience the presence of our inner divinity, we feel great love for those who really cause us to suffer, and therefore we endure for them.
The real spiritual warrior combats their own inner defects while respecting the will of others. It is not a battle against other people and their beliefs. It is not about arguing and coercing others to think like we do. It is not about attacking the black magicians who seek to harm us and pull us from the path. This spiritual war is about our own relationship to ourselves.
There are two forms of holy war in Islam, which unfortunately have truly degenerated, but their esoteric principles are very unique, but also universal. We have Jihad al-Asgar: the lesser holy war, and Jihad al-Akbar: the greater holy war. It is said that the Prophet Muhammad was speaking to his companions after a battle. He said, in the oral tradition of Islam:
The Prophet said to those returning from a battle, “You have returned from the lesser jihād to the greater jihād.” When asked what the greater jihād was, he said, “A servant’s jihād against his passions.”
It is impossible to defend oneself from black magic when we ourselves continue to act unconsciously, asleep, without awareness of who we are, what we are doing, where we are at. Some people become very afraid when they hear these terms, especially Jihad, in the propaganda of both East and West. This word simply means “striving,” “to go against,” “to combat.” It is said by the Prophet Muhammad that “the best striving is a word of truth.” It is not about hurting those who do not follow our religion. This is a deviation.
What is that great spiritual war? It is learning to confront our own problems with efficacy, with clarity, with wisdom, with patience, and then we teach others how to change, not based of coercion, suppressing or violating the minds of others, by arguing on internet forums and social media. It is about giving the example of the teachings by our own fruits, the blossoming of our own consciousness, our soul, our ethics.
So true spiritual warfare is realized from a point of humility, and in order to achieve that rare virtue, we have to be humiliated. Humiliation before honor: this is the principle of initiation.
There is a saying from the Hindu tradition, from the Bhishma Parva. I believe it is the Mahabharata. This is stated by Sanjaya:
They that are desirous of victory do not so much conquer by might and prowess, as by truth, compassion, piety and virtue. Fight without any arrogance, for victory is certain to be there where righteousness is. ―Sanjaya, Bhishma Parva
Or stated in the book of Isaiah, chapter 40, verse 4:
Every valley shall be exalted, and every mountain and hill shall be made low. The uneven shall be made level, and the rough places a plain. ―Isaiah 40:4
People often reference the archetype of the peaceful warrior. It is very common on the internet, which bares credence to esoteric principles. The human soul, or consciousness, is a warrior. In Kabbalah he is the root of our Essence, or soul, who has to fight like Lancelot against the dragon, which is our own mind, our lust, our desires, our passions. תִּפְאֶרֶת Tiphereth must overcome great adversity, not with aggression, but with perfect serenity. In a state of equanimity and dispassion we learn to be like Christ. Samael Aun Weor wrote in his book on Sexology:
Christ does not react against calumnies, slaps, mockeries, threats, whippings, etc. Christ overwhelms because of his terrific serenity. When crucified Christ said only, “Father, forgive them, for they know not what they do.” The “I” does not exist inside the Christ; this is why he neither reacts nor judges anybody. ―Samael Aun Weor, Sexology: The Basis of Endocrinology and Criminology
The Myth of Achilles
Let us examine some principles, or a myth that demonstrates these essential qualities. We have a very famous Greek myth of Achilles from the Iliad of Homer. In the myth, Achilles’ mother Thetis was concerned about her child’s mortal state. She tried to confer upon him immortality, and so she burnt him over fire while anointing his wounds with ambrosia. Afterword she dumped him in the river Styx, which are the waters of divine immortality and invulnerability. However, when she did this, as you may be familiar, she held him by the heels, and did not wash him there, which made Achilles invulnerable everywhere except for his heels, which is where we get the Achilles’ heel within anatomy. But what does this represent?
Burned by temptations, and ordeals, any initiate like Achilles can be healed with the divine ambrosia, which is a symbol of chastity―the sexual energy, the creative force. It is really this energy that can heal our greatest wounds, which can really give us strength. It can really make us powerful, because that power, which can give life to a child, is instead conserved, and transformed to give birth to a god.
The heel in Kabbalah, the Tree of Life, represents יסוד Yesod. It is an internal symbol of how we walk the spiritual path. So if you have dreams about shoes, it is in relation to your sexual life. This is why Moses in Exodus could only approach the burning bush, the Tree of Life, without his sandals. He had to show purity and respect for God in his sexual conduct. So the waters of chastity are the powers of transmutation, and is the limitless powers of the gods. If you have ever studied cosmogonies, you find water at the center, the foundation and basis. There is no religion, or narrative about divinity, without water. It is irrefutable, but it takes familiarity, and study, and great meditation to go at the heart of what these symbols relate. So here we are just giving one to emphasis these factors.
So Achilles was known for being very terrifying. His ferocity was immense. When he went in to battle, he was unconquerable. A lot of scholars interpret this as blind rage, but the symbol is that it is the intensity of force, the severity of Mars, the spiritual force of love that knows how to go to battle for what is right. Some people like to think of Aries, the god of war, Samael, as someone hateful, but they mistake severity with anger. The Martian force is disciplinary. It is harsh and hard to the ego, but it is done from a place of great compassion, a love that is so profound that it resists and endures all types of conflict in order to enact the will of divinity.
In the myth of the Iliad, we find that Achilles even fights a river. Some scholars have laughed at this, ignoring its Kabbalistic symbol. This is a symbol of his battle, or any initiate’s battle, with their own lust, because desire works within the waters.
So in the myth of Achilles, his armor was made by Vulcan, Hephaestus, the god of smithery and fire, and so all the great heroes have received armor from the Vulcan, which is a symbol of a marriage, because in the fires of matrimony, the sexual, igneous forces are harnessed and transformed to give birth to superior vehicles, which are the solar bodies that Samael Aun Weor mentions all throughout his writings. Vulcan is the Holy Spirit, the creative power of sex. It is the energy that can give the armory to the soldier of divinity. It is a force and vehicle that allows Christ to express.
So what is very interesting about Achilles in the Iliad is the emphasis placed on the artwork of his shield, and a lot of scholars and academics argue about what these represent, because you have a figure of great severity and strength, a great warrior, and then you have images of peace, and many icons that would seem to contradict his purpose, which is to fight the Achaeans and win back Helen of Troy, and so Achilles’ shield is embossed with sacred iconography.
You see the earth, sea, sun, moon, and constellations. These are representations of mystical states, as we have explained in the lecture on Striving and our Sufi Principles of Meditation Course.
You see beautiful cities, and countries filled with people on his shield, a wedding, or a court case, which represents our psychology, the psychological country wherein are always roaming about, usually lost within our own mind, going from defect to defect, identity to identity.
We also see a court, or a wedding, which is a symbol of karma, the law.
You also see a seed, or a feuding army, an ambush, a battle. This has to do with our own psychological warfare against our own faults, because as a former lecturer mentioned at the beginning of this course, as soon as we begin to conserve our energies, the mind resists and fights to retain and take back the very energies that gave it life. We are starving the mind, and so therefore the battle ensues.
We also see on the shield a field that is ploughed for the third time, according to the Iliad. This is a representation of Arcanum 23 of the sacred tarot: The Plower. Why is the plower plowing for the third time? because three relates to the Holy Spirit within Hebraic mysticism, within Kabbalah, the third force of reconciliation, the force that balances all conflict within.
According to the description of the sacred tarot we find the following verse:
The plower is in the act of cultivating the earth and his consciousness. Symbolizes the virtue of a human’s self-realization. ―Arcanum 23: The Plower
Every arcanum has a transcendental axiom, and for this one it is:
My mill is grinding flour for me and flour for my neighbor. ―Arcanum 23: The Plower: Transcendental Axiom
It is how we work in this world to produce physical and spiritual benefit for others.
We also see a harvest of a king’s estate. This signifies: we reap what we sow. Likewise, a vineyard with grape pickers, a very explicit symbol of the transubstantiation of the bread and wine of the Gnostic Unction, the Eucharist: how the soul receives Christ.
We also see a sheep farm, and a heard of straight horned cattle, which represent the solar values of the lamb, the Christ, and the bull the Egyptian Apis: the Holy Spirit within Egyptian mysticism.
There is a dancefloor of men and women, and what greater dance is there between any species or beings, except the perfect matrimony, when all seven levels of the human being are consummated?
We also and finally see a stream from a great ocean on his shield. It is the spiritual path of chastity that leads to the ocean of the Absolute, the uncreated light.
All these images represent the archetype of the peaceful warrior, the individuals who strive within themselves, to express the highest ideal of humanity and divinity. Serenity is the ultimate defence. It is the armament and shield we wield in order to endure karma. As Samael Aun Weor said in the Treatise of Revolutionary Psychology:
The best weapon that a human being can use in life is a correct psychological state. ―Samael Aun Weor, Treatise of Revolutionary Psychology
Our Greatest Weaknesses
To better understand what spiritual warfare is, we have an interesting case of a German initiate by the name of Fredrick Nietzsche. He is very controversial, especially among the Gnostics, because he was a Gnostic much in the same manner that Hitler was a Gnostic.
Initiates fall because of weaknesses. Hitler’s fascination with the occult is very well documented, and this demonstrates how often our curiosity for the arcane, for the esoteric, the obscure, the novel, gets us in to trouble. Hitler knew and practiced sexual magic, before a Tibetan from the black lodge came and converted him, precisely because this Tibetan initiate was able to exploit Hitler’s weakness, which was pride.
While Nietzsche also knew the path, and provided valuable teachings, he made tremendous mistakes, grave errors that led him to insanity. We have a saying from one of his books Thus Spoke Zarathustra:
Invulnerable am I only in the heel. ―Friedrich Nietzsche, Thus Spoke Zarathustra: The Tomb Song
Nietzsche meant to say he was invulnerable only in chastity, which was arrogant of him, because he eventually fell sexually and that led to him to deteriorating his mind. While some people can really benefit from his book Thus Spoke Zarathustra, we must approach him with caution, with distance. It is interesting that Samael Aun Weor mentioned in The Perfect Matrimony, in his chapter about “The Two Rituals,” chapter 12, I believe, how the wise author of Thus Spoke Zarathustra stated:
Write with blood, and you will understand that blood is spirit. ―Friedrich Nietzsche, Thus Spoke Zarathustra
There is wisdom to be taken here, some valuable knowledge that we can extract, and we will provide and excerpt from this book to demonstrate how a real spiritual warrior has to find inspiration from any source, knowing how to discriminate for advantages and its weaknesses. We accept what is useful and reject what is useless. Therefore in this way we avoid fanaticism. We can read from this book, and learn from it even though Nietzsche fell, much like we continue to utilize the Invocation of Solomon even though this solar king fell into black magic.
We highlight Nietzsche because we emphasis the point that people from every spiritual group ignore. While we all like to think and declare on social media that we are spiritual warriors, we often ignore that even the greatest warriors have been slain in battle. The question is not how, but why? The reality is that the enemy found a weakness and exploited it. In this way, the black lodge sees a vulnerability in our mind, in our defects, which we tend to overlook and ignore, and this is how they capitalize on our mistakes, to accelerate devolution, to push us in that way, in that direction.
How many myths have related this truth? Look at Samson! Look at Hercules. What about Achilles? Despite how great Achilles was in battle, the myths relate, in Dante’s Inferno I believe, that he is in hell. So what about our boasted spirituality? It really does not mean anything if we remain with flaws, which we can gloss over and repress, and hide from, and label with the intellect, but not really comprehend.
What is even worse for a lot of people is that we can believe that our greatest mistakes are in fact our best friends, our greatest virtues. This is how black magicians think. They do not think they are evil. It is very scary when you think about it, and so we must be cautious, and concerned. Therefore, as evidenced by Nietzsche’s quote: “Invulnerable am I only in the heel” ― what we think or perceive to be our greatest strength is in fact our greatest weakness.
What is our psychological image? How do we approach ourselves? How do we relate to ourselves? How do we think about who we are? How do we represent ourselves to others? What is our image, the ideal we carry within?
The following is from The Revolution of the Dialectic:
We need to undergo a total revolution and a definitive change in this matter of image, values and identity.
We will comment that, if we are experiencing a lot of attacks of black magic, it is because our ego is attracting those situations. It is due to karma. So if we want to change the situation and overcome the problem, we need to understand what in us is evoking that influence. We do so by developing the image of our inner self, the spirit, divinity. Samael Aun Weor continues:
Self-image is different; it is the inner K-H, the Kosmic Human, the Kosmos Human, our divine prototype, the Real Being.
Some people may resist this statement, but we ask you to analyze. Nietzsche thought he was strong in his chastity, but how did Samson fall? ― he trusted Delila. Why did Troy burn? ― because they mistakenly accepted the Achaeans sabotage as a gift.
We do not really have the time and opportunity to be complacent, to lack prudence, to be very smug with ourselves. We should not assume that we know everything. In fact, it is better the lean on the side of caution because there is too much at risk. This does not mean we become paranoid, fanatic, fearful, morbid. It means to be critical of the ego, to be severe with ourselves, but also to have patience with ourselves.
On War and Warriors
Let us examine a few quotes from Thus Spoke Zarathustra, to take out what is useful for our work. I am going to provide some commentary on these verses.
We do not want to be spared by our best enemies, nor by those whom we love thoroughly. So let me tell you the truth! ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
Honestly and self-criticism, we can say, in the beginning, is essential. It is how we approach self-transformation. We can learn from those who oppose us, who do not agree with us, who do not flatter us, who tell us our errors, especially when we do not like it. We must not spare our ego, our vanity. We have to learn to accept humiliation, to accept when we are wrong, and in this way, we enter initiation.
My brothers in war, I love you thoroughly; I am and I was of your kind. And I am also your best enemy. So let me tell you the truth! ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
Are not the Gnostic missionaries, we could say, or the masters of the White Lodge, our worst enemy? Samael Aun Weor mentioned many times that people resisted him in his lectures. They fidget. They move. They scratch an itch. They become very uncomfortable, because he spoke openly about the death of the ego. The collective unconsciousness and the egoistical desires of his listeners knew that their existence is threatened by the doctrine. Therefore, people and students do not like the teaching. It is why you have synagogues, mosques, and churches filled with millions of people, because they do not teach how to die to desire.
I know of the hatred and envy of your hearts. You are not great enough not to know hatred and envy. Be great enough, then, not to be ashamed of them. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
In the beginning we are filled with a lot of ego, which can be very discouraging. While we are not great enough to be pure and innocent, wise as serpents and harmless as doves, we must be great enough not be filled with morbidity, with shame, with pessimism for being fallen.
Remorse is a different quality. It is important to have repentance and recognition for our faults, but it does not mean that we become filled with the opposite of pride, which is inverted pride, which is shame, pessimism, self-doubt, self-flagellation, etc. We must not identify with negative emotions, egos, which are repressive. We must comprehend them, not to be identified.
And if you cannot be saints of knowledge, at least be its warriors. They are the companions and forerunners of such sainthood. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors"
Earlier in this book Thus Spoke Zarathustra, Nietzsche explains how, or it is implied that sainthood is mastery, the fifth initiation of fire, which is demonstrated when Zarathustra meets the hermit at the very beginning of this text. If you cannot be a master of Major Mysteries, then at least learn to fight in the way of truth against your faults.
I see many soldiers: would that I saw many warriors! "Uniform" one calls what they wear: would that what it conceals were not uniform! ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
It is very common for people to proclaim themselves to be mighty soldiers of God, because they believe in a religion. However, what Nietzsche is critiquing here is the tendency in people to wear their religion, their spirituality, or their political affiliations like a badge, a uniform, which is pride. However, the apparel does not often proclaim the man, or the woman, which is a contradiction of Polonius’s advice in Shakespeare Hamlet. People wear and adorn themselves with all sorts of things, religious apparel, regalia, customs, observances, attitudes, platitudes, thinking that this makes them strong. However if our adherence to religion is all that we are, if we are not awakening in the internal planes to know these truths, then it is the fact that we are barely cleaning the outside of the cup. We need to clean the inside, stated Jesus in the Gospels, to not be a Pharisee, fanatic of any tradition.
You should have eyes that always seek an enemy―your enemy. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
We need adversities. We do not like it. It is not pleasant. We complain about it. We do not like it when things in our life go wrong, especially when we start Gnosis, but that is a realization that these teachings are working. It is karma that enters our life to test us. We need hardship. We need situations that contradict who we are, otherwise, we are never going to grow. That is why Rumi states beautifully in one of his poems:
How can you become polished like a mirror if you resist every rub? ―Rumi
Samael Aun Weor, when he was advancing in the later stages of his work, when he was really annihilating the totality of his defects, he often sought people in life who were very averse to him. He intentionally went out of his way to find people who would condemn and criticize him, so that his most hidden defects would emerge, but that is something for a very psychologically clean person to do. I do not advise you to go out of your way to look for problems, because honestly, we do not have the capacity to transform it, but we should learn to accept our situation and our karma, because our Being knows what we can handle and what we can do, and therefore manages the situations with intelligence.
Here is a statement from Nietzsche that is somewhat controversial:
And some of you hate at first sight. Your enemy you shall seek, your war you shall wage―for your thoughts. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
So we wage war against our own mind, and for the realization of our most divine principles, which is denominated as "thoughts" here.
And if your thought be vanquished, then your honesty should still find cause for triumph in that. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors"
We have to be very severe with our ego, but also be very patient, because we are going to make a lot of mistakes. If we do not live up to the principles of this tradition, then the honest reflection of our failings should be a cause of triumph, because by recognizing our errors we can change them. This is humility.
You should love peace as a means to new wars, and the short peace more than the long. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors"
So what war is he talking about? I mean, obviously, people read it literally as a physical battle, but instead it is a war with oneself. According to Samael Aun Weor, he stated in The Great Rebellion, in a chapter called Decapitation:
The worst circumstances of life, the most critical situations, and the most difficult deeds are always marvelous for intimate self-discovery.
Therefore, “we should love peace as a means to new wars,” more ordeals, so we can radically change, and “the short peace rather than long.”
To you I do not recommend work but struggle. To you I do not recommend peace but victory. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
Work is mental exertion. It is when the mind exerts some effort to accomplish a task, and of course, this type of direction of energy does not produce a lot of deep results. Instead struggle, which relates to the Arabic striving, Jihad, is precisely how the consciousness exerts energy and effort, and enforces the will of divinity against the ego. This is the striving the Muslims advocate. In Prophet Muhammad’s words in one of the Hadiths, the oral tradition, this is Jihad al-Akbar.
Or as you see in this image of a samurai, or Japanese bushido, the way of the warrior, which in its ancient roots was a divine teaching, but unfortunately like any mysticism and spiritual code, devolved. We find when the samurai would commit seppuku, which is a literal interpretation of a symbolic function, of how we must kill our own ego, but when that tradition degenerated, obviously, we see the results that common history would have us believe, or better said, what the samurai had become.
So peaceful moments, and a lack of hardships are not really conducive for this work. If you really want internal discovery and realizations, we must face adversity, but do not seek it out. Let it come to you. Your Being knows what you can handle, what you can manage, as I said.
Let your work be a struggle. Let your peace be a victory! One can be silent and sit still only when one has bow and arrow: else one chatters and quarrels. Let your peace be a victory! ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
What does it mean that your peace be a victory? You have to be serene when the hammer of karma falls on the anvil of your mind. It is not pleasant to face friction and fire, contradiction and paradox, condemnation and humiliation, uncertainty, doubt. However, if you are serene, you can really forge something beautiful with yourself, with your soul.
You can only be silent and still, concentrated and in remembrance of divinity, when you work with the bow and the arrow. These are symbols of self-observation. The arrow represents concentration. When you stretch a bow unto you to fire an arrow, you are introspecting your inner worlds. When you aim at a target, you are aware of your surroundings, and you are focused on your immediate environment. These are the main principles of mental gymnastics, or dynamics, how we comprehend defects. If we do not have knowledge of both the internal and external reality, we cannot comprehend the link of our conditioned self in relation to external impressions. This results in comprehension and transformation, when you understand the interdependence of all things, your mind with phenomena, and phenomena with your mind. If you want to know more about the transformation of life and impressions, you can study the last lecture in our course Beginning Self-Transformation, Transform Your Life it is called.
You say it is the good cause that hallows even war? I say unto you: it is the good war that hallows any cause. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
Nietzsche’s language obviously is very provocative. He intentionally plays with people’s assumptions in this book. People think that a noble ideology justifies physical bloodshed. If we look at any history book, to look at any political or economic system, patriotic systems or beliefs that are propagated in different eras, it does not matter which side of the political spectrum that you follow, because according to the subjective logic of the mind, any ideology can be used to glorify violence, and of course this is wrong.
However, if you read between the lines here, “It is the good war that hallows any cause.” What war are we talking about, or better said, what cause are we supporting? We use Gurdjieffian terms: it is the Being Parktdolg duty, the self-realization of the Being. You hallow that cause in you when you really engage with yourself, and do not run away from the facts.
War and courage have accomplished more great things than love of the neighbor. Not your pity but your courage has so far saved the unfortunate. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
If you really study this book, you find that Nietzsche is really very much against complacency, admiring our neighbor’s ego, loving our neighbor’s ego. I believe he states elsewhere:
Myself I sacrifice to my love, and my neighbor as myself. ―Friedrich Nietzsche, Thus Spoke Zarathustra
This is a play on the Christian doctrine, which unfortunately has been misinterpreted to believe that we should love our neighbor’s defects. We should love the soul of other people, the spirit of other people, the Christ within other people. You can only do that when you have “the courage to save the unfortunate,” by not letting their ego manipulate your ego, to not act in a mistaken way. We act consciously with our neighbors, so that we can teach others through our example, not pitying others, or having better said, complacency with wrong, feeling bad for someone because they are unfortunate. It is really not enough. We must comprehend others, to have compassion for others.
This is quite different from pity, not to look down on someone because we think we are in a better position. This is the ego that Nietzsche was criticizing here. We must have the courage to do what is right, what you comprehend from your experiences, especially in the superior worlds, even when people hate you for it.
Now this next line obviously gets Nietzsche into trouble here:
"What is good?" you ask. To be brave is good. Let the little girls say, “To be good is what is at the same time pretty and touching." ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
Especially later on in Nietzsche’s works, he is misogynistic. To give him credit, at least in this book, before he went off the deep end, here he references woman in relation especially to Kabbalah, in relation to the lunar, mechanistic nature of the mind, and we have to have solar willpower in order to combat our mistakes. This is a statement that Nietzsche gave in a chapter called “Little and Old Women,” and Samael Aun Weor clarified for students because people were confused. Nietzsche stated:
“You are going to women? Do not forget the whip!" ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On Little Old and Young Women”
Samael Aun Weor clarified that Nietzsche was intentionally provoking people who do not really know, who do not study the doctrine. He played with words. In reality, what was meant here was that if men are going to their wives, a husband to his partner, they have to dominate their lust with the whip of willpower, not because, obviously, someone is going with a whip to be oppressive.
They call you heartless: but you have a heart, and I love you for being ashamed to show it. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
People think Samael Aun Weor and these teachings are very cruel, that they are unsympathetic. However, the initiates and alchemists have a heart, and they are honorable because they do not allow their own pain to obscure the message.
You are ashamed of your flood, while others are ashamed of their ebb. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
So masters have restraint because they are humble. They do not want to make others feel ashamed for their lack of Being. If you want to draw comparisons here, there is a line from King Lear by Shakespeare:
Have more than thou showest
People often become very concerned about their appearances, and while we should always dress well out of respect for our neighbor, we should not feel shame for our body, or our features. Remember according to Nietzsche, his funny reason why the Greeks sent Socrates to death was because they thought he was so ugly. It is a funny anecdote, but we must remember that Socrates is an initiate who gained a huge following because of his sublime character, his transmutation, his work in alchemy.
And when your soul becomes great, then it becomes prankish; and in your sublimity there is sarcasm. I know you. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
We often get the question, that people in Gnosis never laugh or joke around, or they are people who are just serious all of the time. Now the greatest masters have the greatest sense of humor. It is funny that people can think that Jesus could never tell a joke, who is the inhabitant of the highest dimension known to us, the realm of complete liberation and happiness.
People who are working seriously in this path need a healthy dose of humor. We have to find joy even in hardship, because we see the results even though they seem sporadic or withheld. We have to learn not to be infected with morbidity, pessimism, with sourness. If you are dark or negative, we have to examine our application of the teaching.
In reality, this really stems from not maintaining chastity, for most people―sublimating the energy, becoming sublime, become holy. When you learn to really be faithful to your transmutation practice, you will understand divine humor, like The Divine Comedy of Dante.
In sarcasm the prankster and the weakling meet. But they misunderstand each other. I know you. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
A weak person is sarcastic with ego, is coercive, is cruel with his or her words. The initiate knows how to have fun, to be awake and happy, to be balanced. These two are very distinct from each other. They do not agree: the humor of an initiate, and the humor of Eddie Murphy, his stand-up shows, which are a very different quality of mind.
You may have only enemies whom you can hate, not enemies you despise. You must be proud of your enemy: then the successes of your enemy are your successes too. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors"
This is a very difficult statement, but let us read between the lines here.
If you despise someone, you think that you are superior. You think that you have nothing to learn from them, but if you have the ego of hatred or enmity manifested there in your relationship, we recognise that this person is provoking our ego, and this should inspire us to work upon our mind. If we lack respect for our enemies, or those who provoke our vanity or pride, we are not going to be open to learn from them; and really, according to Buddhism, especially Tibetan Buddhism, the greatest jewel that one can receive is an enemy, someone who can really bring out your faults. Without confronting them, we cannot really change.
Recalcitrance―that is the nobility of slaves. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
So recalcitrance means stubbornness. To be attached and addicted to suffering is to be a slave as a consciousness to the mind. To not have any will to change makes us stubborn, makes us animals.
Your nobility should be obedience. We can say that our real nobility of character comes when we obey our intuition, our inner divinity, our inner Being.
Your very commanding should be an obeying. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors”
So when we act with conscious willpower, with comprehension, with remembrance of the divine, the truth, it is because we obey our inner God from our heart, from our intuition.
To a good warrior "thou shalt" sounds more agreeable than “I will.” And everything you like you should first let yourself be commanded to do. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors"
A spiritual warrior obeys the divine law, which is chastity, “Thou shall not commit fornication, adultery, covetousness of our neighbor’s goods, etc.” We have to leave behind personal will and enact Christ’s will. We let our Being command us in the right moment through intuitions, through haunches, through guiding us in the moment, inspiring us in what to say, do, think, and act in a given circumstance.
Your love of life shall be love of your highest hope; and your highest hope shall be the highest thought of life. Your highest thought, however, you should receive as a command from me―and it is: man is something that shall be overcome. ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors"
What is the highest hope that he mentions? It is the self-realization of the rebel Christ, the intimate Christ of the Superhuman within us. This should be the source of our highest thoughts and aspirations. So this path is learned and predicated upon one principle: it is that our current state as intellectual animals is but a bridge to the divine, a means to an end.
Thus live your life of obedience and war. What matters long life? What warrior wants to be spared? ―Friedrich Nietzsche, Thus Spoke Zarathustra: “On War and Warriors"
So why should we want to be attached to a long life of debility, of complacency with wrong, of ego? What warrior wants to spare his ego? He or she instead has to fight a very difficult battle, a cruel war to the death, in the words of Samael Aun Weor.
I do not spare you; I love you thoroughly, my brothers in war!
Collective Mind and Individuality
We are going to examine a couple of principles that are very important when we want to ground ourselves, in evaluating our internal state, as well as examining certain faults and errors that we can rectify even on a basic level.
We have the collective mind. These are distinctive types of thinking within individuality, in which we can find numerous examples within humanity. Any type of group thinking, a collective of thoughts, especially that which we can find in religions and political ideologies, relates to tendency of the animal mind―to belong to a group. However, merely going along with the flow of others does not guarantee that we know where we are at, or we know what we are doing. Religions tend to be very popular, because, as I said, they do not teach you the Buddhist Annihilation: they do not teach the death of the self.
We find collective mind in relation to any type of school or system, we can say, and of course we can find it in Gnosis too, as with any spiritual group where we attend, because we feel a sense of belonging. Of course, the spiritual community is beautiful and necessary, but it important to transcend that.
We have to learn to become individuals. An individual evaluates, discriminates, and understands diverse teachings, diverse paths, knowledge, wisdom. It means to really understand the anatomy of one’s inner Being. Individuality is a very sacred thing, says Samael Aun Weor.
Right now, we have a multiplicity of mind. In one moment, our anger emerges. We feel pride, then vanity follows with its own thoughts, feelings, and impulses. Suddenly we are overtaken by fear, instinct, desire. Our life tends to be pushed and pulled around by multiple aggregates. So in truth, because we have a multiplicity of conflicting desires, we can state with clarity that we do not yet possess individuality, and this is something very important to recognize from experience, not merely to accept as a belief, but to accept as a crude reality. So long as we are not integral, in that we do not unify parts of the consciousness that are trapped in these different defects, it means that we are not going to be unified in our will, in our efforts.
We are 97% ego according to Samael Aun Weor. We have 3% of consciousness that is free, which needs to be freed and awakened, so that by working on the rest of our faults, we begin to awaken more and more consciousness, from conditioned self to unconditioned perception. In this way, we start to become unified, singular, whole.
When we are a multiplicity, our minds become diverted and diluted through attachments, through prejudices, through beliefs, through concepts of mother flag, of countries, of schools, of religions, orders, and sects. Humanity is very invested in belonging to a group, even though their ideologies they think, are contradicting others, or aggressively assert dominance over others. This is animal tendency that you find in the animal kingdom. It is not a quality of a real human being. Human beings respect the will of others. One does not assert their way of thinking, feeling, and acting upon any other individual.
This is very important, because without recognizing the multiplicity of our distractions, we become fascinated. The most a spiritual school can give you are teachings and practices that can really help you to change, to acquire knowledge for yourself, experience for yourself, to learn to think, and feel, and understand for yourself. Therefore we do not believe in anything. We are not here to teach you to believe in these principles. These are something you can verify from experience.
It is a fundamental axiom in nature and reality, but in order to do that we have to overcome many ancestral prejudices and fears. The fear of “I won’t belong if I teach, or study, or practice this type of knowledge.” This is a very common sentiment for a lot of people. In a chapter of Thus Spoke Zarathustra, it is spoken about very beautifully, in probably the best writing of his book, called On the Way of the Creator. You can access the article on our website, where you feel the pain when really entering in to yourself, reflectively and changing your errors, how people around you see that you are not who you used to be, and so that can become a real source of conflict, of struggle. But it is important to reflect upon our experiences, our consciousness, to merely not accept, or to believe, or disbelieve anything, but to verify, to experiment, to evaluate, to perceive, to know.
Bodhichitta and the Paramitas
So spiritual warriors are not defined by their prowess, their skill, and their ethics, but by their virtue. We must understand that it is not enough to love somebody, to have compassion for somebody, to really feel for someone who is suffering. You have to have effective methods that rectify the problem. Therefore real initiates are examples of humility and of love, conscious love. They have the inspiration to help. You cannot help others if you do not know how. You can have the inspiration to do so, but if you are not trained in expediate means, in their skillful application, in their utility in different contexts, then even our greatest love for others cannot do anything.
You cannot apply such methods when you lack in compassion and are lacking understanding of other people’s suffering. Otherwise, we have selfish motives. We are not seeking to edify the spiritualty of others but seeking to enthrone and idolize our vanity and pride. This is why we study Buddhism especially, specifically bodhichitta and the paramitas. These are essential tenants of Tibetan Mahayana Buddhism.
बोधिचित्त Bodhichitta means the “enlightened, awakened heart and mind of compassion.” बोधि Bodhi means “enlightened” in Sanskrit: “wisdom,” “awakened,” “awakening.” धित्त Chitta means “mind,” “heart,” or “aim.” This traditionally has to do with in Buddhist studies, the divine aspiration to work for self-realization, perfection, to bring others out of suffering, and the पारमिता paramitas are the principles and the laws that help one to achieve that in a very systematic, divine and practical way.
We recommend reading The Way of the Bodhisattva by Shantideva especially, or The Path of the Bodhisattva of Course, on Glorian.org. In truth these पारमिता paramitas refer to “that which has reached the other shore.” It is the quality of consciousness that one has to really enact in order to have power over oneself, one’s spirit, one’s soul.
The first is generosity, to have the longing and the aspiration to help others, to have love for others in a conscious way. However, this has to be developed with ethics. This is why we study many religions and traditions, because we learn not to steal, not lie, not to kill, not to fornicate, not to adulterate. While these are codes that apply to physical life, they also apply to our mind-stream. So even though we might not killing people physically, we kill with a sarcastic look, or a sardonic smile. We can commit fornication or adultery through our gaze. Even Jesus said, “You shall not commit adultery, but anyone who looks after a woman, or the opposite sex out of lust, has already committed adultery within their heart” (Matthew 5:27-28). It is a psychological teaching.
Ethics has to do with restraining your defects, and understanding them, but of course, as you working to fulfil these principles, we need patience. It is not easy to endure the reality of our mind. It can be very horrifying. Many people when they see themselves for what they are, they want to run away, and many do. However, when you learn patience, you are enduring your own ego, and also the afflictions of other people, recognizing that other people are not necessarily responsible for their actions.
We are all asleep. We all make mistakes. We are not really conscious of what we do. None of us are self-observing and remembering divinity in what we do. We have to recognize that other people are afflicted by a conditioned state of mind, and therefore we have to have compassion for them, and endure their criticism, or their sorrow, or their sarcasm.
As you are patiently enduring the slings and arrows of outrageous fortune, you learn to enact a heroic effort, diligence, practicing every day, doing your best, studying what you can, applying as much as you can, looking at your mistakes, your faults, but not to be filled with morbidity and shame, but learn to act with superior laws. Heroic effort has to do with willpower, Christ, superior will, divine will.
As you are applying your consciousness to different endeavors in life, and you endeavor in concentrative meditation, we focus on one activity or thing without thinking of anything else. This allows us to develop penetrating wisdom or insight, comprehension of a given problem.
Study the paramitas. They are very deep. We are going to give a course on the Way of the Bodhisattva at some point, but here we are just giving a brief overview.
What is psychological equilibrium? It is the conscious management of our three brains―the intellect, our emotions, and the motor-instinctual-sexual center. Balance, equanimity, and serenity is necessary if we really want to disarm very unpleasant situations. However, while it is beautiful to develop this and acquire it, maintain it, inner equilibrium is the platform on which genuine insight can arrive.
Without clarity of attention, we cannot perceive clearly. Psychological equilibrium is necessary for true magical operations of self-defense. Obviously we are not going to be perfect in the beginning, but you learn through trial and error how to maintain stability of concentration, and remembrance of divinity as you face different circumstances, different difficult situations. The purpose of the conjurations and the prayers is to stabilize your mind, your emotions, your body, your impulses. You do not begin with perfection, but when you consistently apply these principles when you need them, you learn to balance yourself.
Sometimes prayers, and conjurations, and incense are really needed more than other instances of life. However, when you are consistent, we accumulate, and saturate our psychology, our atmosphere, our home, with positive energy. This makes it much easier for us to work. It is like a vacuum in which we can really put in to it our deepest longings, and our home should reflect our spiritual life. We should really make our home like a temple.
These energies really support us when we need them most, but learning to balance ourselves takes time. We reach our goals in accordance with the consistency and depth of our practice. So if we get angry or upset throughout the day, we are wasting energy. We lose our balance, even only for a moment. We really have to rely on ethics. We have to curtail desires, thoughts, negative emotions, negative attachments, because we recognize from experience how these certain behaviors make us suffer, make other people suffer. So do not run away from pain. Look at it. You gain balance by looking at it calmly, serenely, and not identifying with it. This is a very delicate skill that takes a lot of time to master, so do not think you are going to get it in a few days, or a few years. But gradually with time, you begin to retrospect and see how your state of being has changed, and this gives us genuine faith.
So conscious control is necessary. We should not suppress or justify our ego. Comprehension is a third force. It is when you look at something without giving in to it, or pushing it away, but to fully understand its function, this is equanimity, serenity. If you break your ethical discipline and you get mad―as we all do―when you should be kind and considerate, we need to reflect on those egos that manifested in those moments. This is why retrospection meditation is essential. So we need some degree of discrimination, of understanding how to apply the techniques in order for them to work. But just like you are riding a bike, it takes time. It takes practice. You are not going to be perfect. We learn to balance ourselves so that we do not make serious mistakes, and often your divinity will guide you in that process. Without psychological equilibrium, we cannot respond appropriately to life, so this is something that we have to verify for ourselves. When dangerous or difficult situations arrive, we can use the prayers or conjurations of this teaching to protect ourselves.
Meditation is fundamental. We have given different courses on meditation on this site, and also on Glorian.org. We have a variety of different teachings that discuss how to meditate. This is the daily bread of a Gnostic. I am just going to summarize a brief teaching, which gets to the heart of why we practice this science. They are three principles and stage of meditations: discovery, judgment, and execution.
Discovery has to do with identifying our weaknesses. We can only do that when we are observing ourselves actively, looking within as the different impressions of life stream within our consciousness, and we learn to observe our different egos that arrive spontaneously, without expecting it in the moment. We have to see that we are separate from the ego, separate from desire. We need to discover that when you are not the ego, when you are not desire, you gain a quality of joy, because you recognize that fault, which you can meditate upon later, or even then―depending on your circumstances―so that you can enter into judgment.
Judgment is when you close all your senses. You introspect within to ask, invoke divinity. You can do mantras or pranayama, transmutation exercises to calm your mind, and you visualize the different events of your day. You review them. You retrospect so you can look at the facts: what defects emerged in a certain situation. Examine the ones that you discovered, and in this way, as you are reflecting upon them, praying for inner guidance and understanding, your Divine Mother can provide you with judgment, discrimination, conscious understanding of the fault.
When you have comprehended an ego you ask for elimination. You pray for it. You can do so within the meditation itself or within alchemy if you are married. Study The Revolution of the Dialectic, and the Treatise of Revolutionary Psychology as well as The Great Rebellion. These books explain this process very beautifully.
Transmutation is also essential. The preservation of the lifeforce is the source of virtue. So the word virility, sexual potency, relates to virtue, to become a वीर्य virya, the Sanskrit term for a warrior. You cannot really go against your defects if you are feeding them, and the main one is lust.
This is why within the teachings we speak very openly and clearly about the need to refrain from orgasm, to refrain from lustful activities, but also not just only conserving that energy, but also transforming it, directing it with will. It is not enough to be abstinent, to retain the sexual energy and not do anything with it. If you put gasoline in a car and do not drive it for three to six months, eventually the gasoline will degrade, and the same thing happens to people spiritually. When that energy is not in use, is not flowing up the spine through intentional practices, or deep devotion, and listening to classical music and prayers, then that energy is going to devolve.
Conserve that energy. Raise it up your spine. You can use mantras and vocalizations of the chakras to direct that energy towards those centers. You can do pranayama, sexual alchemy. We also have some resources at the end that you can rely on, to study more deeply about this, but transmutation is simply how we carry over and transform the brute entity of our sexual matter into a spiritual force. It is what gives us virtue. It is virility, the very essence of a spiritual warrior. If you lose the energy, then you have lost the battle, so to speak, or lost the skirmish, depending on the magnitude of the fault. But if you wish to become like a Valkyrie, a warrior of Valhalla, according to Nordic mythology, we learn to drink the ambrosia form the horn of the gods, which is a symbol of sexual potency.
Cleanliness and Health
We should also take care of our body, our home, and our cleanliness. It is important to get enough exercise in our day, and to manage our diet well, to be as balanced as we can, to engage in constructive activities. I would like to relate some words for you from The Yellow Book by Samael Aun Weor where he explains some principles about this which are simple but very effective, very important to realize:
The Gnostic must be temperate. He must not slander people. He should not be gluttonous or lazy.
Specifically, our diet, our needs, our temperament are going to be unique, but we have to find what works for us in terms of a regiment, health, cleanliness, and balanced diet. We need purity of mind, body, and heart. Take care of our home. Let our home be a temple. Every time you come home, it should be a place of inspiration and comfort for you. If it is disorganized, in disarray, if it is chaotic―change it. Take small steps. Start with one room. Tidy it up in accordance with your time and ability, and make the effort to create a space where you can really thrive.
Take care of your health. Do not smoke. Do not drink alcohol. Obviously, do not do drugs, because these elements condition the consciousness. They do not awaken the free consciousness but awaken that which is trapped within defects. So this is an obvious thing.
Harmony with Superior Laws
It is also important to be in harmony with superior laws. We have to understand how karma works. We need to remember that actions create related consequences, that there is certainty with cause and effect. If we act with an inferior state of mind and being, we will suffer, and make others suffer.
Likewise, the consequences are greater than the action. This is the second principle of karma. Sometimes we like to think that our actions are meaningless, and we may feel doubt, but the truth is that just as you throw a stone in to a lake, your action reverberates within nature. It expands towards other beings, and so the consequences are going to magnify and amplify. For example, if we have an angry person speaking to an audience on television, you can have millions of people become upset, and this is very easy to see when looking at the news where we see politicians and political figures who say what they say and provoke the multitudes and the consequences thereof. So, the consequences are greater than the actions. If we act positively, then are our actions will produce beneficial results. It will magnify. It will amplify.
A third principle of karma is that you cannot receive the consequences of something without its corresponding action, and this is important, because if you want to be in harmony with your Being, you have to fulfil the causes for their fruition. You cannot realize divinity if you do not practice, if you do not really make efforts in daily life, if you do not fulfil ethical conduct.
The fourth principle of karma, which is the last which Tsongkhapa gives in his Lam Rim Chenmo: Great Treatise on the Stages of the Path to Enlightenment, states: “Once an action is performed, a consequence cannot be erased.” So we cannot take back the bullet. It is impossible. When an action is performed, it is permanent.
However, there is a superior law, which is forgiveness, which is mercy. A superior law transcends an inferior law. So even if we make a mistake, really, if we have a lot of remorse and repentance, we can rectify it if we act consciously, and in this way we can avoid many consequences that are painful. We can avoid the law of retribution, of coercion, of pain.
Whosoever works in realization of the Self is liable to do foolishness. ―Samael Aun Weor, Tarot and Kabbalah
It is important that when we study these teachings that we have a broad and deep sense of the different aspects of this knowledge. While Samael Aun Weor mentioned how we should avoid intellectualism and overly relying in the mind, it is important that we study different aspects of this teaching in relation to our spiritual life. We can read in our life, but we can apply and meditate on its meaning. People who do not have an intellectual sense of what these teachings involve create a lot of problems. This is evident in many spiritual communities where people, who only study a partial aspect of this doctrine or their religion while neglecting the rest, can become very fanatical and judgmental.
It was very common in Western esoteric traditions where people were developing clairvoyant powers: the ability to see into other people’s minds, especially―imagination we could say. The problem was because people did not study the teachings, were not educated, they saw things in people that were very blasphemous and disturbing, and therefore judged those people physically. Sometimes there have been people who have had dreams about their neighbor. Mistaking their dreams for reality, they ended up slandering that person in the physical world, condemning them as a black magician, a criminal, an adulterer, or a fornicator etc.―even when these people were completely innocent.
We have to learn how to question what we perceive, but the only way you are going to do that is when we know what the diverse prophets and teachers emphasized in the scriptures.
For us, we use Samael Aun Weor’s writings because they are most explicit, but even then they are people who do not read what Samael wrote, and they teach and practice this doctrine, but continue to gossip to other people, referring to them as sorceress, demons, and black magicians. This type of behaviour has destroyed many groups. It is very sad. The truth is that someone who is educated in ethics and Theosophy, and Rosicrucianism and compassion, principles and truths and scriptures, not from an intellectual position alone, but from experience, that person is not going to be fooled easily. By looking at a certain phenomenon through someone’s imagination or clairvoyance―without the influence of the ego, but with the remembrance of the advice of the prophets―one gains comprehension that is very deep, and therefore does not really attack others.
I believe there is a saying by Ibn ‘Arabi. He is one of many Sufi masters, the greatest of his tradition, who said that even if you know that someone is a devil, a demon, Satan, it is wrong to go out into the public and condemn them.
“By their fruits you will know them” (Matthew 7:16). You cannot judge anybody. I do not go around calling people black magicians. I do not go around publicly doing that, even though I have had experiences with certain people and certain groups where black magic was very common. It is important not to judge people. If you are waking up consciously, then study the teachings. You are not going to be fooled easily. Instead, we develop an intellectual culture.
I would like to read a few quotes from the book Sexology by Samael Aun Weor, where he explains these principles very beautifully, explicitly, in that the clairvoyant is not responsible for seeing people as demons:
The clairvoyant is not to blame for those errors. The cause of all those errors is the lack of intellectual culture and the lack of respect towards our neighbor.
Our perceptions can be easily influenced by other people. An example of this is when a family member can relate an experience they had with a former friend. We can even hear such a narrative and we even crystalise such an image in our mind about such a person. Therefore, we see them as bad, unethical, etc. Therefore, we have many bad impressions of people that we have never met, or have never known, and this is a very common phenomenon. All this is unconscious.
But there are people who exist, black magicians who know how to influence the mind of others. They know how the mind functions, and therefore they have a lot of tactics and utility to impact, to manipulate people consciously, in evil. So be careful. But at the same time, do not be paranoid. Study the teachings. Apply them, and do not judge other people by what you can see, because even if so-and-so may be a black magician attacking you, causing you harm, you have to look inside your own mind to see if you are sinless, because “let he who is without sin cast the first stone” (John 8:7).
White and Black Magic
Finally, we will talk about white magic. People who are in military training study different disciplines to be well-rounded. When they study combat training, they may study a verity of fighting martial arts disciplines, exercises, so that they can be skilled, to apply different remedies in certain situations so that they can neutralize threats.
The important thing to remember is that these practices are not a game. They are very powerful, and when you apply them with energy and consciousness, you get results. These rituals are exceptional, and it is important to bear in mind that we need to treat them with respect. The following is from Samael Aun Weor in The Perfect Matrimony:
All rituals have to do with blood and semen. Ritual is a double-edged sword that defends and gives life to the pure and virtuous, but hurts and destroys the impure and tenebrous. Ritual is more powerful than dynamite and the knife.
Testing and experimenting just for the sake of doing it does not really produce anything, so we have to work with exercises consistently, daily, like with elemental magic, ceremonial magic, and even sexual magic (just once a day if you are married). We do not get results if we are intermittent, but if we are disciplined. All these practices help to accumulate the Christic force, nuclear energy, so that when we are conscious and wielding those force with intelligence and wisdom, we really procure the benefit and healing of humanity.
Conclusion and Resources
In conclusion we have a few books. If you want to know more about the role of these exercises and how to really go against your own mind, study The Revolution of the Dialectic, but also The Major Mysteries by Samael Aun Weor. These teach you about a lot of practical techniques, and ritualistic exercises, especially in The Major Mysteries, that when combined with meditation, produce marvellous results, so that we can really advance quickly, with patience and with love.
So at this point and time I would like to open up the floor for questions.
Questions and Answers
Question: Can you speak a bit on not allowing yourself to be a doormat for abuse, but practicing patience with those who are aggressive?
Instructor: It is a great question. There is a fine balance to be found in each circumstance. It is important to remember that we need to forgive other people, even when it is very difficult, when it is painful. Samael Aun Weor mentioned how our progress is determined based on our forgiveness for others. Now we have to forgive people, to have compassion for them, to understand why they acted in ways that are harmful and mistaken ways, and we have to learn to patient, to learn how to endure certain situations that we cannot change. But if there is something that we can do, then we should definitely act, not with anger, not with pride, not with aggression, not with coercion.
We have to learn “to be wise as serpents and harmless as doves” (Matthew 10:16) according to the Gospels. To be wise as a serpent means to learn how to direct the sexual energy, without harming others. That is the symbol of the Holy Spirit. If you find that a situation or a relationship is very toxic for you, it would be good to end it, but you have to really meditate and understand what the consequences are thereof.
But there are situations that you cannot change no matter what: your job, or what life may be leading you towards. We can learn to patiently endure the abuses of others when we have understanding of their situation.
Now being a doormat is one thing. We can really yield to people, and attempt and work to perfect a space within ourselves so it is not afflicted by all of this, but if you find that you cannot transform the situation well, that it is creating more problems for you, then it could be good to give yourself some space if you need to or try to. But if there is nothing that you can do, obviously, we must endure it. But if there is something we can do, then it is contingent on us to act appropriately, with the love and respect, that we would long for another person to give to us in the same situation if we were the aggressor.
So if there is physical violence, then you need to get out of the situation, obviously. That is a serious problem, but in terms of emotional abuse, too, that can be challenging. You must gauge your heart. What does your Innermost want you to do in such a situation? That is why meditation is so essential. There is not a perfect answer for every single circumstance, but you want to gauge in yourself your own capacity for transforming a situation, and if you cannot, then find some space, time, and ability in which you can, and go to your Innermost to guide you in how you can approach such a person in the physical world.
Your Innermost can show you in meditation what you need to do. Rely on the wisdom of your Being, because He can provide you, really, a lot of comfort. When you know what divinity wants from you the situation dissolves, there is no pain there. It is usually when we are uncertain about what we need to do in life that we struggle, and churn in the mud, so to speak. I hope that answers your question.
Question: Can you speak a bit on the ego? What is it exactly, and how to use it in its proper form?
Instructor: We explained in the courses on psychology how the ego is all of that which we identify with. It is a conditioned state of being. It is anger, pride, vanity, lust, envy, laziness, defects―everything that is wrong that creates problems for us. The consciousness is the soul that, for most of us, is trapped in large proportions within the ego, desire. The ego says: “I want, I need, I desire.” It acts selfishly. The consciousness knows how to act for the benefit of others. It is constituted by the virtues of our inner divinity.
I recommend that you study Treatise of Revolutionary Psychology, especially. That will help clarify for you what the ego is, what the self is, what is the consciousness, and what is the personality, especially. You can also study The Great Rebellion, which is a wonderful companion book by Samael Aun Weor, to the text I mentioned.
Question: When you speak on judging others, can you elaborate more on judging others, versus recognizing others by their actions? Would that not be then a form of judging?
Instructor: Yes, it is a very good question. It is a very nuanced thing. You have to examine your mind. Obviously, we can make observations about people that are very accurate, and obviously, people can make observations about us that are even more accurate, because in truth, people tend to see us and other people more accurately that we see ourselves. We tend to be very blindsided by our own predispositions, character traits, habits etc.
The ego judges people, makes a concept, an idea, a belief, an assumption, an attitude of another person based on a perception, but those perceptions tend to be very flawed. They are not objective. They are usually conditioned by our own defects like anger and pride, which might see a fault in others that is not necessarily there, and in truth it is a common thing where the very fault that we project in others is really a reflection in our own mind that we refuse to see in ourselves, and that which we label onto other people.
However, a clairvoyant like Christ, or Buddha, or Muhammad, masters who really annihilated all their ego, they are able to see people very objectively, clearly. They do not judge people. They do not judge other people. They do not criticise them, or assume such and such is a demon, or a sorcerer or a black magician. It is one of those qualities that Christ, as a mentioned in an earlier quote, does not have an “I,” and therefore does not judge or slander people. Now we have to judge ourselves, judge our own defects, and be very critical with our own selves, not as an ego saying: “I am such a bad person,” feeling shame, but looking objectively with our own conscious abilities, our own conscience. But in reality, a master who has no ego, seeing other people clearly for who they are, they do not judge them. This is why Jesus said to the Pharisees and Mary Magdalene, when people were trying to stone her: “Let he who is without sin cast the first stone.” He said to Mary Magdalene when the Pharisees left: “I do not judge you, but go and do not sin again.” That is comprehension. That is love. One can be strong and severe with another person, but without judging them, but that takes a lot of development and skill, and unfortunately with a lot of us it is not something that we can manifest.
Question: Did you say that married people can benefit from having sex once a day?
Instructor: Married couples can practice sexual alchemy only once a day, no more. So there is a certain pause that needs to be fulfilled, a Creative Magnetic Pause in which the couple’s energies settle, subside, rejuvenate, and regenerate after practicing alchemy. You can study that in The Mystery of the Golden Flower by Samael Aun Weor. People who enter the sexual act more than once a day, more than once every 24 hours, they create a great crime. They violet the law of the Holy Spirit, which is chastity, because one can only practice once a day. Those energies must stabilize, and balance, and harmonize, especially when it has been transmuted by the couple. Study The Mystery of the Golden Flower, that explains that concept really well.
Comment: I realize that in the war against myself, my lack of willpower against lust, I feel like I am on a roller coaster going up and down.
Instructor: That is very common for people in the beginning, but with consistent practice and application, when you really begin to renounce lust and eliminate its causes, you gain a temperance and stability which is really profound, and that begins to emanate, pervade, and penetrate every aspect of your life. So be patient. Do not give up. You can develop serenity, temperance, and stability when you really commit to chastity, and if you make mistakes, obviously rectify them. Change them, but more importantly, prevent them. In that way you really avoid the roller coaster going up and down. Things begin to settle in your mind stream, even to the point that when you have difficult situations in life, you do not get phased by them. You can confront them with dispassion, and conscious will.
Question: When you say the Being cannot give you more than you can handle, I do not see how this is true when many people have fatal tragic ends, such as all those who commit suicide. How can one reconcile these opposites?
Instructor: The sad reality is that people, first off, do not have the teaching. This is changing, obviously, because of different websites, and different videos, and lectures given openly to humanity. So this knowledge is more accessible now than it ever has been. But also there is more conflict, more pressure, more suffering on this planet than there has ever been.
When I was referring to the fact that the Being gives us what we can handle, I am referring to when people are really diligent with chastity. That energy is the conduit, the key that allows your Being to act within you. It might seem blasphemous, but divinity cannot help us if we cannot help ourselves. If we do not have that foundation with the creative energy, then obviously we cannot be guided. That sexual energy is the power to create, and when we give it to divinity, He and She has the power to handle our situation, and therefore can handle our karma in a way that is really intelligent, because really, we are a part of divinity, the Being. We are a consciousness that has the ability to follow divine will, or the egotistic will, but without that foundation, divinity cannot really enter into us.
We have to suffer the consequences of our actions, and obviously people who commit suicide are suffering terribly, have suffered terribly, but people have a choice in how they behave ethically. The solution is if people are suffering that type of trauma or feel suicidal, obviously, they need to get professional help. I have known instructors and people with whom I teach that have some professional backgrounds in mental health, who have given a course on Spiritual and Mental Health on our website. We are going to talk more in depth about these types of problems, but people who commit suicide, because of really big egos, have really disconnected themselves severely, and therefore, because they cannot connect themselves with divinity, they squander the energies that can really give them divine communion. Therefore, they feel very lost. Therefore, they have killed themselves, commit many errors. This is very sad. The way to resolve this issue is to teach people how to work with the energy that gives life, emotionally, mentally, psychologically, spiritually. Once you work with the creative energy, then divinity handles your circumstances, takes it upon Himself to manage the karma that inevitably you would have to pay with pain.
Question: Could you speak with a bit more detail on how to reach the Jinn state, and a reference to any instructors who have had any success?
Instructor: The Jinn state is a practice in which, similar to astral projection, we enter the internal worlds. With astral projection, it is something very common. People do it all the time, but unconsciously. Physically, you go to sleep, and your consciousness leaves the body and enters the world of dreams: the fifth dimension in the Kabbalah known as הוד Hod, the astral world. However, people tend to go into that dimension unconsciously to experience their dreams, projections of their subconscious state, and upon returning to the body, either remember nothing, or have some scattered recollection of an inner experience or dreams, which tend to be very conditioned and dimmed.
Jinn science is much more different. Actually, we could say in Jinn science, you take your physical body in to the astral world, the internal worlds. You enter, with your body, hyperspace, the fourth dimension. Now, the fourth dimension relates to the etheric world, יסוד Yesod in Kabbalah. It is the vital, sexual creative energy. It is the energetic potential that permeates all of space and is the functionality of time itself. The fourth dimension is time and space: hyperspace. It is the energy that permeates all physical matter, which is reflected in even the mountains such as the blue color of the earth, which is the etheric, vital aura, the vital depth of the physical earth itself. All our physical bodies have a vital body as well. It is what gives us chemistry, vitality, metabolism, catabolism, digestion, circulation. All the life and vital forces that we have in our body is the realisation of our vital depth, and certain medicines like the Taoist practices, or acupuncture, study the vital body very well. But in a deeper sense, you can learn how to integrate your physical body through the vital conduit of your vital double to enter the fourth dimension with your physical body.
There are different practices that you can do. Primarily, you rely on your Divine Mother and faith. This is something that is usually considered with a lot of doubt by people, because it sounds very fantastic, but in a sense, Jinn science is in the story of Prophet Muhammad who ascended the seven heavens with his physical body. He travelled from Mecca to Jerusalem by meditating on the stone, which is a symbol of working with that vital energy, the sexual creative force, and he went physically. This is a commonly accepted belief amongst the Muslims, but it is something we must verify through experience.
Jinn science is something very sacred, and it is not displayed to the public because it is a very private thing. People are very sceptical and have very materialistic doubts about how one can travel with the physical body into the internal worlds, something that seems very outlandish. But if you study and practice the techniques given by Samael Aun Weor, in which he provides ways of approaching this science―all of which come from working with the creative sexual energy―you can experience these realities. Personally, I have worked with Jinn science, and I have had results. I am not going to talk about what I have experienced because it is too sacred. But it works.
Question: How can I strengthen my willpower against lust?
Instructor: I recommend that you work with the Rune Dorn. Study the runes, such as the Magic of the Runes by Samael Aun Weor. The Rune Dorn is exceptional, and it is the rune, or the energetic yogic exercise, by which you adopt the posture of your right hand on your right hip, heels together in a military style, left hand to the side.
You pray to your inner divinity to give you strength, to teach you willpower, of Christ’s divine will, so as to help you overcome lust. This rune helps you transmute sexual energy. It helps you to accumulate a Christic force: atoms of a high voltage that charge your physicality, your vitality, your mind, your heart, your willpower. Your arm forms like a hammer relating to Dorn, the god of war, who is Thor in Nordic mythology, but also the Holy Spirit. He is the god of war against desire.
You do the mantras: Ta, Te, Ti, To, Tu, prolonged. Prolong the mantras and focus on the vibration in your chakras. Study especially that book Magic of the Runes. Those exercises are exceptional for helping you train your body, your mind, and your heart to work against lust.
Question: Are you able to speak of the Wim Hoff method as a breathing technique? Is it a form of moving energy, and also the cold therapy to learn from your body how to manage instincts?
Instructor: I know some people who practice the Wim Hoff method. I personally have not myself, so I cannot really comment. I know there is some similarities in other teachings such as Tummo yoga where people learn to maintain their physical heat despite cold weather and adversity. There are some really tangible examples of how that is actually fulfilled, but as for Wim Hoff, it is not something that I personally practiced with, so I cannot comment.
Question: As we seek answers from our Being, how can we differentiate answers of our Being from our ego?
Instructor: It is a good question. I just gave a lecture for the Sufi Principles of Meditation course called Certainty and Insight, where one of the quotes that really stands out from the writings of the Sufis is a saying that is something along the lines of: “The first intuition that arrives in to your consciousness in relation to an experience is the answer.” If your mind and ego struggles and debates about it, then it is probably a projection of your mind, in relation to the first question, the first concern.
We learn to differentiate the messages from divinity from our ego by reflecting on the experience we are considering, especially, and experience in dreams. We have to analyze:
What are the archetypes present in the dream? What are the symbols and the dramas associated with those symbols? This is why we need to study the doctrine, because we learn the general significance of certain internal representations and archetypes, so that when we experience them, and we feel that natural longing in the soul that there is something deep and meaningful here, then we can learn to interpret without the interference of the ego. But the only way you can discriminate and differentiate what you perceive is by putting your ego completely aside.
If you are struggling to understand your inner experiences, you should learn to suspend your senses. Really develop serenity first. Calm the mind. Establish equanimity. Let your mind settle, and abandon your body, heart, and mind. Let them all be still, and then direct your will and visualize the experience. When you are looking at the experience without any type of anticipation or projection of the mind, any type of aversion, the insight, the intuition, emerges spontaneously, usually in combination with another experience, so that it can compound and add to your understanding of the dream. But also you gain insight by putting everything subjective aside. There is no other way.
Be patient because it takes practice. When you really learn the suspension of the senses, suspension of the mind, and the heart, and really concentrate will with serenity and peace, you can start to see things in a new way.
Question: How does one work with their sexual energy when they are celibate, and one does not have a partner?
Instructor: We have many exercises for single people. I know many people get concerned when they study The Perfect Matrimony by Samael Aun Weor where he talks about how a marriage is necessary for entering the higher stage of initiation, but this does not mean that single people cannot begin to work. Celibacy itself, merely restraining the sexual energy, is one thing that a lot of people do practice in traditions of yoga, but unfortunately what is lacking from those methods is the key practices to transmute the energies that one is conserving. You can study The Perfect Matrimony especially, by Samael Aun Weor. You can also read The Yellow Book where you can learn practices of pranayama.
Pranayama is the method where you interchangeably breathe through your nostrils to circulate the sexual energy. So as a single person you can practice this daily for as long as you want. There is no danger in that. In fact, the more the merrier. The more energy you have, the more calmness of mind you will experience, especially when you are working and you are controlling your ethics. The Yellow Book especially is good. Kundalini Yoga by Samael Aun Weor is exceptional for that, for single people, and you can also study a lecture that we called Pranayama and Sexual Transmutation. It is in the Gnostic Meditation Course.
Question: Could you speak about the difference of discrimination and judging another, and letting another know what you observe in them for their benefit?
Instructor: I think the important thing to remember is that we should be very judgmental of ourselves, and we should be very cautious about how we approach other people. If we have even a tinge of desire in our action, it is going to be corrupt, even if our observation is right. We need to learn to balance our interactions with people with internal work. We can only really benefit another person when we know how to communicate with them in relation with their inner world. Nietzsche even said something very beautifully in Thus Spoke Zarathustra: “The smallest [narrowest] cleft is the most difficult to bridge.” And he was talking about relationships with people. We may not be far away from someone. We may be face to face with someone, and our minds can be worlds apart. Since our minds are 97% ego, we need to be very cautious. We are probably going to be judging the other person, even if we do see things that are objective, but if you have the time, ability, and circumstance to help someone, and if they ask you for your help especially, then offer your observations without coercion―just being open, and honest, and sincere, but following your intuition. It is your heart that will tell you the right way to behave, not your mind.
Question: If divinity cannot help those who cannot help themselves, how do we help them, and hold compassion without becoming an ailment?
Instructor: With these teachings we can learn to become vehicles of divinity, and through our example, we help others learn to become vehicles for their divinity. So if someone is suffering, and because we have the knowledge and training with these methods, we can learn to be really efficacious with these people. We have to have compassion for people, but also to know effective ways if helping others.
Obviously, we have different careers, and I know people who have worked in different jobs where helping people is very difficult, because certain circumstances are disastrous and catastrophic. Compassion does not mean complacency. When you really love someone and you are really affected by it, we do not enable people to commit harm, meaning: we act in ways where we enable their consciousness to act virtuously, to speak to people’s soul. If we are just watching people suffer and not doing anything about it, obviously there is a problem, but if you want to know about how to help people best, it really depends on whatever the circumstances is, whatever the problem is. This is why we have to really put our mind aside, and we have to develop conscious clairvoyance, understanding others by understanding our own internal world first.
But in many cases, the divinity of a person cannot help them because there is so much ego. There is so much conditioning there, but let me remind you of the story of Beelzebub, and how Samael Aun Weor helped convert him. You can read it in The Revolution of Beelzebub, where Samael Aun Weor communicated with the Innermost of this prince of demons in the internal worlds, and the inner Being of Beelzebub said that he is trying to help His soul because he is not listening to Him, therefore he needed help from Samael Aun Weor to help teach that soul. So we can become a vehicle in which our divinity speaks to another person, but in order for that, we need to get out of the way. Let divinity act through us. In that way, we do not enable people, and we do our best to diminish harmful circumstances. There is an add on to that question…
Question: I am specifically referring to the mentally-ill, of the population which is growing wider by the day.
Instructor: So yeah, that is a very challenging job. I know of one Gnostic instructor who was actually a mental health coach, a counsellor, who eventually made the decision to leave that type of job because it was very draining. It can be very challenging, but if it is a person’s mission to do that type of work, obviously there is more honor in that, especially if it is a very humiliating and difficult job.
People who are mentally ill obviously have to be treated professionally, but also we have many methods that we use in our tradition that can help. Study the book Sexology: The Basis of Endocrinology and Criminology by Samael Aun Weor, but also you can study our ongoing course on Spiritual and Mental Health, where we are going to approach this issue more didactically, because there is a lot of people who are working in these fields that need help. There is a previous question about: how do we discriminate between judging another person and letting another know what you observe in them for their benefit? This question continues…
Question: I ask because since we are generally 97% ego, we would not have great progress in discrimination. Sometimes a situation does not allow us to have comprehension in all 49 levels of the mind. Is this where we have to forgive and be patient with ourselves, acknowledging the sincere desire to help, but also acknowledging that egos are functioning in that as well?
Instructor: Yes. Be patient with yourself. Do not beat yourself up. If you made a mistake, OK. Learn from it. Make the changes that you can. We have to be hard on the ego, but we also have to know when to really be calm in our mind and heart, to forgive ourselves for our errors.
Question: How do we grow and keep faith in our Being, and to keep hope despite the darkness, especially when we are so blind, deaf, and ignorant? Having real hope and strength to keep going is hard when our Being has isolated us from others, and we cannot see the changes in us that we intuitively know that we need, and we are struggling. Doing deep ego work is exhausting, realizing how we lie to ourselves. Was it an attempt to help ourselves and look for love etc.? But of course the ego can never do this. It is the cause of our problems. When we have too little to no contact with others, not of our own choice, but keeping faith and help is hard, even with bread and wine: the Eucharist, the ritual of the Gnostic Unction is difficult. The work hurts, and realizing all of our mistakes, our foolishness and pain is difficult, etc.
Instructor: My suggestion is that whenever you become very morbid, filled with pessimism, and doubt, and pain, shame or loneliness, or a feeling of incipience or inadequacy, we have to go into meditation, not because it is something that we are told to do, but from the necessity. We gave a lecture in the Sufi Principles of Meditation called Repentance. We talked a lot in that lecture precisely about that question, how when we feel pain, and when we see no light at the end of the tunnel, we have to recognize and remember certain principles in relation to repentance.
Having remorse is one thing. It is necessary, but having shame and morbidity is something else. It is an egotistical quality. The truth is that when you discover egos in yourself, and that they are separate from you, the consciousness feels joy. There is great happiness in the cathedral of the soul of the one which repents, because the person who has never made a mistake, cannot celebrate as one who failed before and then changed. There is a great joy when we recognize our faults from the consciousness, not from an ego, not from the mind labelling it and calling it a horrible defect, and “I am a horrible person,” or “I am a failure as a Gnostic,” “or I am not good enough for these teachings etc.” That is all lies. Do not listen to your mind. Study the chapter in the Treatise of Revolutionary Psychology called Negative Thoughts. It is a powerful chapter that address everything that you talked about.
So usually when we are alone by ourselves, the worst egos emerge. The only resolution that you will find, the only peace you will find is by remembering God. If you just focus on your defects, on your aggregates, on your own desires, and faults, and failings, then we become one-sided. We have to reflect on both sides of the issue. Reflect on your issues, reflecting on those things that you do well. Meditate on compassion. Meditate on love. Meditate on happiness, contentment, even despite adversity. Reflect on your consciousness, because if you just focus on your own negative states of mind, we become very imbalanced, and this is harmful. So, focus on both, in balance and harmony.
Question: Where can we find details regarding the Vajroli Mudra energizing exercise?
Instructor: You find that in Sacred Rites for Rejuvenation by Samael Aun Weor.
Any more questions?
I thank you all for attending, and I wish you a wonderful rest of your night!
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