This is a transcription of an audio lecture from Introduction to Gnostic Studies, originally given live at the Gnostic Academy of Chicago.
Maybe some of you may have heard of this concept before, of letting yourself die to attachment or desire. But what does it mean in practice? It can be a very lofty ideal, but sometimes it is hard to figure out exactly what is meant by that. We are going to go through some of the different teachings around this topic of psychological death, break it down a bit, and then we will finish up with a practical aspects of how we might hope to achieve this little by little in our daily lives.
I want to begin with a quote from Samael Aun Weor. He states in his book Tarot and Kabbalah:
“Intimate self-realization costs has a price, life itself.” ―Samael Aun a Weor, Tarot and Kabbalah
The intimate self-realization, which is related to the work of our soul and our spiritual development, costs life itself. What does that mean? Well, I am going to keep you waiting and I am not going to explain right now what it means, but we will come back to it a little later on, and should it keep it in mind as we talk about death, because of course, death is something that all of us should be very aware off.
All of us will die one day physically. Although this is unavoidable part of life, many times we try to avoid it, even if the news or in a media, we often see that images of death can be covered up: funerals, closed caskets. We have a society that tries to shield us from death and keep us focused on goals we want to attain from life: wealth or status, worldly success. Many times we are glad to avoid the topic of death, because we fear death, although we know it is inevitable. We have a strong fear of dying. Part of that has to do with a loss of all of those things that we cling to and hold.
Another part of it is fear of the unknown. What comes after death? We might have many beliefs about this or many ideas about this, but who truly remembers dying? Who truly knows and has experience what will happen to them after death?
We sometimes hear stories of saints or prophets or masters, who were crucified or burned alive or tortured and killed―many gruesome deaths―and yet we hear that throughout all of that they had a type of serenity and love, even for the ones who were harming them. So, why were they not afraid of death or even the pain associated with it? What was the difference between us, as common people, and those who have achieved the higher degree of self-development, spiritual development? What comes after death?
Well, in this teaching we understand the law of karma, the law of cause and effect, and we know that whatever actions we sow in this lifetime, we will reap the effects of those actions, whether in this life or after this life. So what comes after death is entirely determined by what we do today, maybe what we have done yesterday―what we will do tomorrow and for the remaining days of our life. And yet, many times we find that it is hard to live by that principle. Although we know that we should be treating others well, perhaps it can be difficult.
So, I want to begin our talk today with this quote from the Bible from the Book of James:
"What does it profit, my brothers, though a man say he has faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say to them, Depart in peace, be you warmed and filled; notwithstanding you give them not those things which are needful to the body; what does it profit? Even so faith, if it has not works, is dead, being alone.” ―James 2:14-17
I am going to begin this discussion today by thinking about: what do we put our faith in? We may say: "I have faith in God" or "I have faith in,” perhaps, something like “reincarnation or heaven or hell.” We may say we have faith in karma, and that we know if we do these good deeds today, that we will reap the benefit for them after this life comes to an end.
But does that faith produce works? Do we truly see that our actions reflect the things we claim to have faith in? Or is that faith merely a belief? And when push comes to shove, do we act in a way that we feel will get us the one up now?
Maybe we have to lie to get what we want in a certain situation, and even though we say we have faith and the truth, and we know that lying is bad and will cause us pain later on. Does our action reflect that we truly know that? Or is it merely a belief, because we see that faith, if its merely a belief, and does not reflect itself in our actions and in our works, is dead. It is dead faith.
We want living faith, because when we speak of faith in this tradition, we try to emphasize that it is different from mere belief, that faith is something that we know from direct experience, that we know so deeply, that no matter what anyone says, we will not be shaken. We would not have to react or argue with them. We will not doubt ourselves, because we would know that this is true, because we have lived it. We have experienced it directly.
I will give you an example of something that most of us, if not all, have living faith in. Perhaps you burned yourself―whether it is on a hot tap or a fire. And maybe when you were a little kid, there was something hot around, and you accidentally burned yourself. Now, if you know nowadays that something is hot or you see a fire, no matter how many people tell you: "Oh, no no! Go ahead! Touch the hot stove!" or "stick your hand in the fire! Go ahead, and step into the fire!"―you will not do it. Maybe if your house is burning down and there is something very, very precious, you might risk it, but must of the time, if there is not a very good reason―no matter what anyone said to try to convince us―we would not touch that fire, because we know we would be burned. We know that from experience, and it is just not worth it to take someone's word for something. We already know it is true.
In the same way we do not have to argue with people about whether or not grass is green, or the sky is blue, because we know these things. And even if somebody comes up to you and tells you: "No, the sky is neon green!"―you will just perhaps think "that's a little strange,” but you wouldn't have to waste your time in an argument or doubt yourself, because you can see that that is true.
So, when we hear that prophets and saints, that Jesus and Buddha, Krishna, all these great masters have given us some message that divinity, that angels, that demons, hell and heaven, that these types of places and beings are real, it can be hard for us to have faith in that if we don't have an experience or remembrance, or we have not seen that directly. So it might feel that we have to just believe and take that person's word for it, that we have to trust that the saints and prophets, who preach these type of messages―they experienced it―and so we should take their word for it.
But the reason that Gnostic path is such a difficult one, is because we take nothing on mere belief. We truly have to test and investigate these teachings, the teachings from beautiful masters, beautiful spiritual teachers, and we have to test them and evaluate them in our own experience and in our own practice. And that takes more than just normal efforts. It takes super efforts. And, so, in this tradition we work very hard to do that.
The Reality of Death
I start with this sentiment about faith, because all of us know for a fact that we will die. We know that intellectually. Perhaps we’ve seen our loved ones die and that hit us with a lot of grief and, perhaps, made us think about our own mortality. But do we truly deeply comprehend the reality of death? Do we know it so deeply that we live our life truly knowing that this day could be our last? So that co-worker or friend, or family member, who you have a grudge against, and you know that: "OK, yeah, sure I should let that grudge go,” but still it eats away at you. Do you truly stop and think: "If I die tomorrow, would this grudge really matter to me? Would getting my revenge on this person really be that important? If I would have die tomorrow, wouldn't I wish instead that I felt love for them? That I have forgiven them?"
So, we have to question whether or not we deeply comprehend the reality of our inevitable death. Because if we did, perhaps we would be living quite differently. So, one practice is that at the end of each day is to contemplate your daily activities, to do that retrospection, meditation of everything that have said and done, thought and fell that day from the perspective if you were to die that night―and to think if you would have done something differently, because, hopefully, God willing, the next day will have another chance to try to do it differently.
Death in the Tarot
There is Arcanum in the Tarot that is very commonly associated with death. The Arcanum of death is Arcanum 13. But as you noticed here in the Tarot card from the Gnostic, Eternal Tarot deck, Arcanum 13 is immortality.
So, there is a relationship there. Immortality has in its center the root "mort,” which relates to death. But "immortality" is to be able to overcome death, to be able to resist death. So even in this card, we see the rebirth―reaping the wheat, representing death. And we see young wheat that is growing in the period of, perhaps, youth and we see up above the flowers, representing birth and rebirth.
As we think about this hierarch of the law, reaping the grains of wheat, Samael Aun Weor explains in his teaching that these grains of wheat―each little grain and the long grains and the short grains―represent vital energies, vital qualities that we have, vital values.
We learned previously about the three brains. We have an intellectual brain, our intellectual center, which processes intellectual energy. We have an emotional brain, which processes emotional energy, and we have a motor-instinctive-sexual brain, which processes energy in those levels. And those three brains are mechanical. They are machines. And each of those brains run on a certain type of fuel, which we can think of as vital values. We can compare each one to, perhaps, an engine. And just like the engine in your car requires gasoline to run, each of these three brains requires vital values to be able to run.
Now we have a kind of funny word to talk about―Bobbin-Kandelnosts, but whether or not you remember the word, it is important to know that at the beginning of our life, each of us are given a different number of vital values in each of our three brains, and that after the quantity of vital values has been used up, that that brain will no longer function properly.
If we use up all of our intellectual values, perhaps, we will have it illnesses of the mind, mental illnesses. If we do so with our emotional values, we might have disorders of the emotional center: depression, anxiety. And if we do so with our motor-instinctive-sexual center, we may have very difficult physical illnesses as well.
What is important to recognize is that conserving energy is very important. And when we have some states of Being, like pride, or envy, or anger, or lust, we use up a lot of those vital values. Whereas, where we have a calm disposition, when we are able to respond to life with genuine compassion and serenity, we do not use hardly as much energy, and we prolong our life by preserving those vital values.
So, the qualities that waste the most energy are egotistical. You might think that you have a problem at work and so you need to deal with that problem at work. But let's say that you are home from work, and there is nothing you can do to work on that problem right now, but you are spending all night or maybe your whole weekend worrying and thinking about, and trying to figure it out, and going back and forth, thinking the same thoughts over and over, and really getting anxious about it. This can waste a tremendous amount of energy. At the end of the day, you just to have to go to work and take and action. You just have to do what you can to solve the problem.
But we tend to think that we can use our intellectual brain to solve the problem. This is might be helpful for certain types of problems, but for many problems it is actually the wrong center be using to try to fix them. For example, in that case, perhaps, we need to use our motor center to act, to do something, to take care of it. We have to judge each situation on case by case basis. But we also need to be observing how we are responding to the different situations in our life and evaluating how much energy we are expending, and what are we truly gaining from that energy. We know that: "Yes, it takes energy" to be able to sit for half an hour or an hour to meditate. But what do we gain from an hour of meditation?
I think that there is no one, who would truly say that they regret meditating. But perhaps we spend an hour yelling at the person that we are angry at and we might come to regret that later on.
So, thinking of these types of perspectives, when you review your daily activities, what are you truly getting out of it? Are you preserving your life force, your vital values? Or are you squandering it on things that, when the moment of death comes, will not have as much significance as you might feel they do in this moment?
Opposing the Ego
For that reason, we seek in the study to radically oppose our ego, our own sense of self. The things that we have planned for this life, that we want for this life, that are entirely egotistical, that are about our prestige, our success, our material wealth, all of these things. Yes, we need to be concerned with worldly affairs to certain degree, in order to live and to survive in this society, and to do our job, but when do we go overboard? When are being wasteful of those energies, and when are we actually using those energies in an appropriate amount to complete the daily tasks that we have to perform?
So that is why we seek annihilate our ego entirely. This work takes a very long time, but this is a work of this arcanum, because Arcanum 13 is related with Gospel of Judas Iscariot. And most of us will be familiar with the story of Judas Iscariot, who betrayed Christ. He sold Christ to the authorities for 30 coins of silver. Those 30 coins of silver can have many levels of meaning, but simply put, they might represent worldly desires: desires for wealth, desires for sensual pleasures, desires for power and fame, sensation.
So, do we sell our Intimate Christ for the worldly sensations, for the desires of our personality or our ego? Do we sell our spiritual life for worldly life? And when the moment of death comes, when everything that we have accumulated in this world, when life has taken away from us, what would we truly have left? What would we have invested into our soul, into the part of ourselves that will go on after death?
So, let's look at what Samael Aun Weor has told us about this arcanum. He says that this Arcanum relates to our true identity:
“Common and ordinary people do not have a true identity, because only those phantoms of the pluralized “I” are expressed through them. Thus, after death each human is a legion.” ―Samael Aun Weor, Alchemy and Kabbalah in the Tarot
We talked before about ego in contrast with consciousness and personality. The ego we sometimes refer to as one, like we need to annihilate the entire ego, because it is an aggregate, but it is an aggregate of many different egos, many different desires. We might experience in any given moment that we desire multiple things. Maybe we want to go out and get some exercise today, but we are also really tired, and we just want to sit on the couch. In that moment we are pulled by two desires.
Or, perhaps, we want to scream at the person that has just criticized us, but at the same time another part of us troubles to have a kind reaction, to express compassion instead of anger.
Many times we feel this conflict. That is why Samael Aun Weor is pointing out here that common, ordinary people like us do not have a true identity. We have a plural life identity. We have all these little "I's" that in each moment are fighting for control of our machine, our human machine, fighting to drive the intellectual center in one direction, and the emotional center in another direction, and a physical center in another direction. So, we need to be aware of that, that many times we say: "Oh, yes, this is truly what I want, this is me. This is what is important to me and what I value. I value honesty!" But a little while later, just in a right situation pressure, we betray the things that we have said we value. We lie when we say that honesty is our policy, or any number of things.
So, as much as we believe we may be good people, who would never do certain immoral actions or unethical steps, at the same time we have to realize that we don't truly know ourselves, that there are depths of our identity, in our subconsciousness, that would terrify us. We don't know what we are capable of in a given situation, when pressures are just right. We don't know what might emerge out of us, when we are truly frightened or when we are tempted by something more than what we can resist.
We have to recognize the part of ourselves that we are aware of, but also always are thriving to know our deeper self―things about ourselves that might emerge in our dreams or in our fantasies, and we are examining: "Who am I really?" Because everything that emerges in your mind has a relationship with you. It is a part of you. So, we might think some angry, hateful thought or a violent thought, and then we say: "Oh, but I am not a violent person. I would never do that!" But if it is a part of our mind, it is a part of us.
We are more than just our actions. We are more than just our thoughts, more than just our emotions, more than just our instincts. These people are complex.
Consciousness: Our True Identity
So, what is soul? Soul, which should be our true identity? Samael Aun Weor states:
"Whosoever incarnates their soul acquires true identity and thus already IS. Present humans are not self-realized beings.” ―Samael Aun Weor, Alchemy and Kabbalah in the Tarot
This points out to us that we have more to accomplish, that we are not in our most developed state. We try to state that people nowadays are the most evolved civilization that there has ever been on this planet, but when we look at the state of our world, when we read the newspapers and hear about all the violent acts that go on, we know that it cannot be true, that people cannot be living at their highest potential of spiritual development, compassion and wisdom, and virtue, and all those qualities that we see represented in saints and Christ-like figures.
So those figures are divine because they are representations of their own inner divinity, of their own inner spirit. On that level our Being, our spirit, is perfect, and is perfect knowledge. It does not have to think, because it knows, because it is truth and beauty, and perfection, wisdom, love and virtue. It already is. But how do we reach a state in which that spirit is what is emanating from us? Physically, emotionally, mentally―in our words, in our deeds.
Willpower and Desire
The next section here on willpower gives a very important clue onto a big obstacle that we might encounter:
"Present humans confuse the force of desire with willpower. We need to engender Christ-Will.” ―Samael Aun Weor, Alchemy and Kabbalah in the Tarot
Many times we had a desire that is so powerful that we felt we would do anything to pursue it. Maybe this was a desire for job or a new car, or certain partner. Any number of things, maybe even a desire for certain type of food. We take all kinds of actions and maybe we have violated our own ethics in order to be able to get what we wanted. All the time we thought we were fighting for "what I want,” that is "my will,” but truly from a spiritual perspective, in those moments, we were controlled by desire. We were not in control of that situation. The desire was driving us, that egotistical desire was driving our human machine. Perhaps, a desire was to get revenge on someone who has betrayed us and truly hurt us, and all the time we felt: "This is my will. My will is to get revenge and make this person feel the pain that they would make me feel.” All along we think we are doing our will, but afterwards, when the deed is done, and we see the suffering, and that we have a look in the mirror and know we have truly hurt someone that we once cared about, then we might question: "Was that really my will? Or was I being driven by a demonic force within myself? An egotistical force that now I wish I had never had that desire in the first place?”
So, we need to be analyzing our day every day, because we can catch things. We can see things. We can recognize a desire, and we can comprehend it before it drives us to take actions that are harmful for ourselves or for others. When we do that, when we meditate, when we pray, when we ask God to illuminate our mind, to help us to comprehend the truth, and what is the right action in those situations, we can begin to gain true willpower. Because our will should be united with the will of our inner divinity.
Our inner Spirit is the best part of each one of us. If every person could reflect their Spirit and perform the will of their Spirit, they would perform truly miraculous deeds. They would be a beacon of love and wisdom. So, we want to engender that―that Christ-will, the will of divinity within us, our own unique representation of divinity.
Many people might claim that they feel they are channeling the divine, and maybe in a moment they have a mystical experience that is truly beautiful and is divine. But can we sustain that state on a regular basis? Or is our willpower constantly overrun by different desires that are driving the car?
The Relationship Between Life and Death
We need to ask ourselves: "Who do we live for? Do we live our lives for God? For the will our inner Spirit, to truly become the best that we are able to become under the guidance of our inner Father? Or do we live our life for an ego? For the worst parts of ourselves? The demonic parts of us, the vices that we carry within?”
Samael Aun Weor goes on to say that:
"Life and death are two phenomena of the same thing.” ―Samael Aun Weor, Alchemy and Kabbalah in the Tarot
In every moment that we are living in a certain way, there is another rout of possibilities that is dying. Every time we come to a fork in a road and we choose to go right, we are not going left. Right, simply put. When you make a decision, you are putting into motion a new chain of events, a new chain of a facts. And, so, when we act on a harmful quality, we are giving life to that harmful quality. We are feeding it our energy. We are letting it live and express itself through our body, through our heart, through our mind, through our words and actions. We are giving it more strength and vitality. But what dies as a consequence of that?
If I spent 75% of my day thinking about me, doing actions for me, pushing others aside, so that I can get at the front of the line, well―what is dying in the 75% of my day? What is dying, is the will of Being, the life of my own soul, the possibilities that my Spirit might have performed through me had I truly been awake, had I truly been mindful and at one, and in a state in which I could hear the will of my inner divinity, could feel that will, could be that will and perform it.
Every time we make a decision or we say something, we are sowing the consequences. We are sowing the causes that we will reap different consequences. So, we need to be aware of that, when we go and we evaluate our life.
We see here a butterfly, coming out of cocoon. What has to die for the butterfly to live? Well, we know. If we know a little bit about biology, we know that for the butterfly, the caterpillar has to die. A lot of us like to think that we are already butterflies and we are flying around and maybe we know so much about what there is to know, and we are really living life for a full potential. Some people like to think that. But the reality is we are actually closer to that of the caterpillar. We are very limited in our thoughts, in our emotions, in our physical abilities, in our spiritual abilities. We are not merely invisible. We truly cannot fly into the higher realms of existence, and experience and see the truth of reality in nature for ourselves. We have a very narrow ability to perceive.
What happens of the caterpillar? Does it know what it takes to become a butterfly? What if the caterpillar refuses to die, refuses to build the cocoon, fights to death to preserve its existence as a caterpillar? Feels that being caterpillar is the height of all there is to be and it chooses instead to focus on getting fat, eating a lot of leaves, reaming the earth and never wants to fly? It will never know what potential it had.
This is the analogy here with the fool. We say that we have an Essence. We have a seed of the soul and we believe that that there is an ego and our personality in our physical body, that that is "who I am,” and that is all that we know of ourselves. So, to give up things that “I egotistically want, that maybe I spent many years wanting and worked for, a certain number of my bank accounts, a certain promotion at work, a certain type of spouse, to give that up―seems like giving up myself. What else would there be for me if I didn't have that?” Because we do not know what it would be like to truly experience possibilities of our soul and of our Spirit.
If we knew that, if we knew what it was to be the butterfly, which actually is used in many symbols to represent the soul, the psyche, if we knew what that was, we would be so glad to let that caterpillar go, because we have already experienced what the caterpillar is like. Now we want to know what it is to be a fully self-realized being.
But in order for our soul to live―the ego has to die. That is why life and death are part of the same thing. In every moment, in order for you to live, something has to die. Even if we are vegetarian, we have to kill plants in order for us to live. And in order for anything to live, for anything to be born, there must be death as well.
Jesus said the same thing in the Bible. In the Book of John he said:
"Truly I tell you, unless a grain of wheat falls to the ground and dies, it remains only a seed. But if it dies, it bares much fruit." ―John 12:24
So, we want to know what fruit we could bare if we are performing the will of our Being. Perhaps you had an experience where you have done a good deed, a truly selfless deed, and maybe something just came over to you in that moment and you put aside whatever else you were doing or worrying about to truly help someone who needed help. The consequences of that action were far greater than the act itself. Some of us are fortunate to have had that person come back to us at some point and share with us what a difference we made in their lives, but sometimes we never find out. Maybe, that kind word or that kind deed, was the only thing helping that person to keep going or the break that that person finally needed to get to the next stage of their life. Or maybe it was the example of kindness that gave that person faith in humanity, that gave that person faith in their own goodness.
There are many jaded people in the world today, unfortunately, very cynical, who believe that it is naive to believe in goodness or in these virtues of the spirit. Those people were have been hurt enough times to know that trusting people can sometimes cause pain. But trust is actually a quality of strength, because after that period of naivety, after that period of cynicism, we come to realize that regardless of getting hurt, what we do is a reflection of who we are. If we truly want to reflect on our life and on ourselves with self-respect, with dignity, with the piece and serenity, they come saying: "Hey, maybe I didn't always did a great job, but I truly know that I strived every day of my life to do the best that I could, to do the will of my inner divinity, to do what my conscience called upon me to do.” That brings the type of serenity that no matter what anybody else says about us, no matter how we are judged or persecuted by the world, or whatever criticism our loved ones might say, we know that we are truly striving for the best that we believe we are capable of―truly trying to follow the guidance of our inner divinity, to manifest greatness of self.
We have to realize that all these saints and prophets, and great beings, like Jesus, Krishna, Muhammad, Moses, Buddha, all of them were once people just like us, whether in that lifetime or previous lifetimes. All of them had to fight. Of course, yes, it was partially the grace of divine will that all of us have access to the mercy of divine will, but also it was a result of their own super-efforts, their tremendous discipline to work on themselves and to strive for the best of what they knew they were capable of in their heart, in their conscience.
Samael Aun Weor also says that: "When one dies to the cosmos, one is born for the Absolute."
The cosmos is representation of this material world, the realm of Samsara in Buddhism, the realm of cause and effect, in which we are chained to the wheel of suffering. The Absolute represents the unmanifested reality, the perfect divinity, nirvana in Buddhism, the part of us that is deeply within us right now that we can realize, that even in this body we can have access to the Absolute, to nirvana, to the state that is free from suffering, because it is, because it knows, because it is perfection and love, and wisdom. But we have to die to this world to be born into that world.
And that is why Jesus also stated in the Book of Mathew:
"For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it." ―Matthew 16:25
Jesus is speaking there as a representation of the Christ, that is older divinity, that is universal. That is an energy and an intelligence that is beyond anyone person, but can manifest within us―you and me, if we work, if we eliminate our ego, if we die to what we feel right now is “my life and the things I want, the things that my personality and my culture, and my family says, I should do.” We give up those temporary pleasures, those temporary desires of this life, and we work to give up our life and dedicate our life and our daily actions and our words for the sake of our inner divinity.
We lose our life for the sake of God, our inner Spirit. Then we truly find our life, we find our soul, the potentials of reality that we can scarcely imagine in this moment. We begin to see another side of life, another side of ourselves that is much greater and what we currently experience. But if we desire merely to save our life, our property, our bank account, our prestige, our status, our success, then at the end of our life, when death comes, we will lose that and we will lose the opportunity we had to develop our soul as well.
That is why we have to work hard. This brings us back to that quote that I mentioned at the beginning: "Intimate self-realization costs. It has a price, life itself.” We have to work extremely hard on our mind. Each day we have to get better and better. Yes, we start where we are. We start with little actions, little changes, whatever we are capable of today. Then tomorrow we will be capable of a little more, but we have to be truly giving all that we can give in each moment, in each day―those moments when we are awake and catching ourselves, when we are tempted to choose, to not to give into temptation, but instead to pray in our heart: "God, guide me in this moment to do your will, to do the will of the best part of myself, my soul, my Spirit.” That is how we live, that is how we find our life. We give up our life in order to find eternal life, the life of our soul, our self-realization.
The Psychological Work
We see in this image Perseus holding the head of Medusa. Medusa, if you are nor familiar with the myth, was the Gorgon, a mythical beast, and anyone who looked at her and saw her eyes, would turn into stone, would die. They would be immobilized, unable to act ever again. Perseus is the hero who finally conquered Medusa. This is related with the problem we have been talking about, about giving up the ego. How do we overcome our ego? Well, we can use the example of Perseus here. Perseus, in order to kill Medusa, had two tools in particular. He had others, but in particular, there are two tools that he had in the myth.
One was the sword, the sword with which he was able to cut off her head. That sword is related with willpower. The sword is the symbol of our will, divine will, the power of the will of divinity. For if God wills something, it will be done. Nothing can stop our inner divinity. If we incarnate that will, we will be capable of much more than we are capable in our present egotistical form, because of that power of divinity. So, Perseus was demonstrating to us that it takes tremendous willpower, not tremendous desire. Desire is an obstacle we all face. We are replacing that desire with true willpower.
He also had a shield that was very reflective. He was able to use this shield like a mirror to see around the corner, to see Medusa without looking directly into her eyes. And thus, he was able to avoid being killed by her, being turned to stone, and he was able to use her reflection to see what she was, to observe her and to kill her with the sword of his willpower.
So, we know that we need willpower and we also know that we need reflection. That is the self-observation, self-reflection that we do. It is also meditation. We might be angry during the day. In that moment we see something in ourselves coming out. Or we might feel envy, and we feel that envy and we see somebody getting something good without us, and we feel really envious, and we say: "Oh, yeah. I see that. I wish I didn't feel envious, but I do.” So, we go home, and we use that shield, that meditative state, in which we are able to separate from our ego, to separate from ourselves and to reflect on it in a state of peace and serenity. We are able to observe that envy as though it were a separate person, as though its desires were not our desires, but were separate from us. In that state we can learn a lot about it. We can see for what it is. We can separate from it, and we can avoid being killed by it. We can avoid being turned to stone. That is how we can cut off its head with our own willpower.
Perhaps that sounds a little bit too abstract for some of us, but I promise at the end here―we are moving into the last section―I will give a practical example. But I want to wrap up with renunciation, because renunciation is truly the method that we use to die psychologically. Renunciation is truly the way that we kill our ego.
What does it mean to renounce something? It means to give something up. Sometimes this is something precious to us, and when we renounce it and we give it up, it can be painful. But sometimes, if we have meditated on something, like our envy, or our pride, or our lust, or our anger, our greed―we meditated on it and we have seen how ugly it is, how much it really causes us suffering―every time I act on it, it causes me to suffer, and causes others to suffer. Then we go to renounce it on the altar of our inner divinity. We are happy to be rid of it!
That is a state of comprehension, that is when you truly know from your own deep comprehension, from your own meditation, your own direct experience that that action, that that state, that quality of mind and emotion, brings harm, brings pain, brings suffering. And, so, you want to renounce it. You invoke your Divine Mother and you pray to Her to help you to destroy that part of yourself, that ego―to free your soul, your Essence, your consciousness from that egotistical desire, and to destroy the desire and regain that energy, that willpower into your soul.
Renunciation is the first of the Three Principle Paths in Buddhism, as taught by Tsong Khapa, the great Buddhist teacher. So, I am going to read you a little passage from the Three Principle Paths, which is a short scripture that Tsong Khapa wrote.
"Without pure renunciation, there is no way to end
This striving for pleasant results in the ocean of life.
It is because of their hankering life as well that beings
Are fettered, so seek renunciation first." ―Tsong Khapa, Three Principal Paths
So, what does it mean "the striving for pleasant results in the ocean of life"?
Life has many experiences and many possibilities. We are striving for many pleasant results. None of us wants to experience suffering. None of us wants to experience old age or illness, or death. We want to experience happiness, and pleasure, and joy, and feeling looked up to and respected. We want those pleasant results, and so each day we devote a large portion of our life to pursuing those pleasant results, to pursue more money. Maybe we work at the job that we really do not feel good about. Maybe we do not even like our job, but we work there because we want more money. That is a pleasant result we are seeking, the feeling of security we get from having a lot of money or the feeling pride from having a lot of money. So, we devote how much of our time and our energy and our efforts to pursuing that, to striving for that.
Without renouncing that desire or any number of that desires that we have, there is no way that we can end that striving for pleasant results. As long as we hold on to that desire and we say: "Yeah, yeah, yeah, I want my Spirit to develop. I want to be self-realized, but also I want to be wealthy and I want to have a yard, and a big house, and a lot of people respecting me, and I want to be famous."
Whatever it is for us, maybe it is not such materialistic things. Maybe there are other desires we have that we want to achieve in our life. As long as we hold on to those, we are killing the potential of our soul, at least to the degree that we are holding on to these desires. That is why he stated: "It is because of their hankering life”―hankering after all the things that we want in life―that beings are fettered, that we are being chained up, that we are bound here. We are not able to achieve our full potential, that we are not able to experience those higher possibilities of the soul and the Spirit, to see the rest of life. It is because of our striving after pleasant results that we are the caterpillar instead of the butterfly.
So, first we must seek renunciation. Without renouncing egotism, as it manifests in in our daily deeds, then we cannot begin on the path. We cannot achieve freedom and liberation from suffering. Tsong Khapa goes on to say:
"Leisure and fortune are hard to find, life is not long;
Think it constantly; stop desire for this life.
Think over and over how deeds and their fruits never fail,
And the cycle’s suffering: stop desire for the future.” ―Tsong Khapa, Three Principal Paths
So, he is talking exactly about we have been talking about. Death is inevitable, and we need to think about that constantly. In fact, in Buddhism there is a practice of meditating on one's death. Truly sitting and meditating on what it would be like if in this moment your body began to die, life began to fade from your organs, from your body, from your tissues and you began to be able to lose your last breath, and think about, perhaps, your funeral and the grieving relatives and all the things that you would leave behind. You realize that this is inevitable, that this actually will happen―maybe not in a way you have visualized in your meditation, but it will happen. How you are living your life reflects how you hope to feel at that moment of death―or other things before that moment change, because we do not know when it will come.
So, we have to think about how all the things that we invest our time into might be reaping fruit later on that we will only lose, because they are temporary. So that is how deeds and our fruits never fail. It is the teaching of karma. Whatever actions we take today, will have an effect even if we see in this lifetime. If we perform good deeds, we will see the fruits of those deeds someday.
He goes on to say:
“When you have meditated thus and feel not even
A moment’s wish for the good things of cyclic life,
(that is the cycle of Samsara, the cycle of suffering that keeps us bound here in this world)
And when you begin to think both night and day
Of achieving freedom, you have found renunciation.” ―Tsong Khapa, Three Principal Paths
So, we have to begin where we are at of course. We need to renounce what we can today and those things that we cannot renounce, we just need to observe them and study them more, until we learn about them and understand the true effects of what those are attaining for us.
I had some rare moments when I thought something was bad and then by observing it and meditating for a while, I actually found that it was producing good effects for others and for me, but I have been beating myself up about it, because of some beliefs that I had. At the same time there were things that I believed were good deeds that I was doing to help others and later came to find were not actually the case.
A Practical Example of Renunciation
So, here is where I deliver on my promise of giving you a practical example. Here at our level, how can we experience renunciation? How can we die psychologically? So, several years ago I was practicing self-observation during the day and retrospecting the entire day each night in meditation. I was assigned to a project to work on with two colleagues of mine. It was a group project and I was very excited about the topic that we working on, because it was a project that I actually had much previous experience in. So, I would see, I could feel that excitement in myself and that energy. I wanted to get work on this project. And when I sat down for the first meeting with my two colleagues and we talked about the topic of our project, I discovered that they were not so enthusiastic about it. They wished that they got assigned to different project and they didn't have the experience that I had in it. So, I thought: "Oh, well, if you guys aren't excited about it, I could really take on a lot of the work here. I have a lot of ideas about this. I have got a lot of experience in it. I am really excited about it. So, you can kick back and relax, and do not worry about it too much.” So here in this case I thought I was doing a good thing.
Now, time went on and we continued to have meetings and I felt something was off. I could intuitively feel in those meetings that there was some distance between me and the other two. And there was one meeting that I remember, where we sat together, and I was pitching some ideas to them and they were shooting down my ideas. Then they began to talk about their ideas, and I realized from their discussion that they have been meeting together separately from me and discussing their own ideas. I felt this pain in my heart in that moment and I felt hurt, and I felt that they didn't appreciate me and the good things that I was trying to do. I went home that night and I was meditating on my day and I took some extra time to focus on that experience and to think: "Why was I so hurt in that moment?" And to observe it: "What did I feel? What was the look from their faces? How were they feeling?" Just to replay it as best as I could.
Suddenly I had an experience, where I saw the situation in the other person. I was not trying to do it. It just happened. In a meditative state, I was seeing it as if though from another person's perspective, and I was replaying and seeing all the things that I was saying. And I realized that from the very beginning, I have come into this project, although I thought I was doing something good, there was actually a desire for my own ideas, my own pride in my ideas and my experience, and what I had to contribute and the success I wanted to see for myself in this project. I had not seen that, because of course I was inside of that desire. But when I saw this in meditation from the perspective of third person point of view, I actually saw that I was being quite arrogant and that I wasn't giving them the same appreciation of their ideas, that I have kind of written them off at the beginning, and gone off on what I wanted to do. So, was it any surprise to me that they have felt that they had to meet on their own and come up with their ideas on their own, and push back against me, when I had out of arrogance not even listened or valued their perspectives?
So, I felt very humble when I saw this. Although initially I felt hurt and angry at my two colleagues, after comprehending this in meditation, I actually felt embarrassed. I felt shame for the pride that I had shown and I had just honestly not seen it. But now that I saw it, I knew that I had to renounce it.
It was actually difficult for me despite having seen this and comprehended to a degree in meditation. It was difficult for me, but at the next meeting with them, I started off the meeting by apologizing, by admitting that I felt I hadn't really valued their opinions from the beginning, and that because I was so excited about the project, invested in my own ideas, I hadn't really listened to them enough. I apologized for that and said that I would like to work in a more collaborative fashion from now on. And for the rest of the project, what they will experience will be completely different.
I had to die in my pride. It was painful to renounce my pride. I was embarrassed of how I was, how I have been acting. I was also in those moments, when I had to apologize, still kind of feeling like: "Uh, I should not have to apologize to these people. They still did something wrong too!" So I had to renounce. I had to be humble. I had to give that up and die. I felt pain emotionally as I was dying.
But after I did that act, I reaped the benefits of what it was truly like to collaborate with others, what it was truly to like learn from them and share valuable ideas that I had, and to appreciate them and to see the way then. They came to the way to appreciate me as well. I had no regrets about having renounced my pride. So, as I was fortunate in that situation to see something in myself that I had not seen before, to see my life from the perspective of others―my actions from the perspective of others, and to let my pride in that moment die, to take the action that I felt the guidance of my conscience leading me to take, which was to apologize and to humble myself.
Additionally, I will add that not long after that I was hired for a new job and I went in to that job with a lot more humility. I listened to my colleagues and I valued their ideas and I supported their ideas, and I didn't just go into every meeting boasting about how great my ideas were and trying to get everybody to listen to me about how great I was, because from that experience I had truly learned something that had changed me on a deep enough level, that I would never go back and want to act the way that I had behaved before.
So that is a very practical example. I picked a very little example, but as small as that example is, and as insignificant as may seem, it had effects in my life. There have been bigger effects, bigger examples in my life that are a bit too personal to share, but each of us in our own way (whether big or small) can be analyzing our life like this, can be praying to our divinity to overcome our defects and sometimes, to lay the desire that we cling so tightly to on the altar of divinity, and to sacrifice that for our inner Spirit, can be painful. But the gifts are bestowed upon us―the potentials, the capabilities, the wisdom, the virtue, and the love that is bestowed upon us in degrees as a result of that action, are much much more valuable than anything we have lost in the process of sacrificing and renouncing.
So, I conclude the lecture with one more quote, which I feel truly summarizes everything that we have talked about today in a very practical way. This quote comes from Dion Fortune:
“The personality and the things of the senses have to be sacrificed in order that the Higher Self may manifest; there can be no dispute on this point. All the Initiates have declared it to be so." ―Dion Fortune, The Training and Work of an Initiate
She is talking about all the great spiritual teachers, the initiates, have taught―that when you sacrifice the things of our physical senses, our personality, our egotism, in order that our higher self, our Spirit, our highest potential, can manifest.
She goes on to state:
“We are inclined to think that, having sacrificed the personality, we shall be bereft of all things. This is because the mind of the West still clings to its habit of believing that the death of the body ends existence. So we believe sub-consciously that the death of personality ends enjoyment of the fullness of life." ―Dion Fortune, The Training and Work of an Initiate
Here she is talking about how whether or not believe that there is life after death, we actually live as though we feel that survival in this world is all there is. Our actions demonstrate where faith truly lies.
We might state that: "Oh, yeah, it is good to be generous and to donate money,” but at the same time, another part of us truly takes actions to gather more money, because our faith is in the security of the world, the security of money, the security of material possession and status as well. So we believe that the death of our personality would end our enjoyment of the fullness of life, but we do not realize that our ego actually restricts our experience of the rest of existence―all of those states of consciousness that are beyond our current state of consciousness. As long as we remain trapped in ego, trapped in that cocoon, we will never achieve those higher states, the greater potentials that we are capable of. We never will become a butterfly, who can fly into the realms of the heavens and truly meet divinity face to face.
And finally, she concludes:
"We forget that the merchant who sold all he had was able to purchase the Great Pearl. True, he had realized all his assets, but they were re-invested in something of far greater value. The Gospel story implies that he bore off the Pearl in triumph. So it is with us if we make the sacrifice of the things of the senses that permits of the incarnation of the Higher Self in the physical body." ―Dion Fortune, The Training and Work of an Initiate
So we sacrifice the things of this lifetime that we want and we desire egotistically "Just for me, just because I want it,” in order for our divinity to manifest in our physical body and to perform good deeds and great teachings for the benefit of humanity. Just in case you are not familiar with the parable of the Great Pearl that she references here, it is in the Gospel of Mathew that Jesus taught:
“Kingdom of heaven is like a merchant seeking fine pearls, who when he found one of great value, went away and sold everything he had, and bought it." ―Matthew 13:45-46
The Pearl of great value that Jesus is referring to here is our soul, is our spiritual life. It is of such great value that it is worth selling everything that we own. And that is why Dion Fortune mentions that "the merchant bore off the Pearl in triumph.” He did not sit around crying about all the things that he had to give up and renounce for the spiritual work. He went off so happy, because he truly knew and experienced the benefits for spiritual life, for his soul, the benefits that we was able to perform good works for others, for those he cared about, for the world, which is experiencing so much suffering.
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