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James Ensor, Self-Portrait with Masks (1899)

Beyond the Mind

We have to go beyond the mind. Obviously, with all that which we have heard from the brothers and sisters, we certainly find ourselves in a regrettable state, as true machines, subject to external and internal laws, to forces of action and reaction, etc.

Obviously, the intellectual animal mistakenly called "human" does not have an individual mind. Actually, the rational homunculus has many minds.

We have said, and it is true (and any advanced esotericist can verify it for themselves) that the ego has no individuality. The ego, in itself, is a sum of psychic aggregates (as stated by esoteric Buddhism). Each of the aggregates that embody the "myself", the "itself", the ego, the self-willed, is an entity, an “I” which in itself has its own mind. Therefore, each “I” of those that embody the so-called "ego" has its own mentality, its own criteria, its own ideas, beliefs, emotions, passions, volitions, etc., etc., etc. 

So, those quarrelsome and screaming little selves, which altogether form the psychological ego or the myself, contend among themselves for supremacy: each one of them want to control the capitals centers of the organic machine. When one of them manages, for a moment, to dominate the situation and control the human organism as a whole, it feels itself unique, the master, the lord; and even dares to pledge to some compromises: a man swears eternal love to a woman, but later, when that ego or “I” is displaced by another “I” that has nothing to do with the oath of the former, the house of cards falls to the ground and the woman is disappointed… At other times, one of those many selves becomes enthusiastic for Gnosis and thus swears loyalty before the altar, but when that “I” is replaced by another “I” that has nothing to do with the given gnostic oath, then that brother or sister withdraws, leaving the congregation wondering and confused...

We are full of intimate, psychological contradictions. If we could see the full-length reflection of ourselves in in a mirror, just as we truly are, we would then feel ashamed of ourselves.

We know that we are full of contradictions, we do not ignore it, but we are always juggling, multitasking, seeking adjustments, to find justifications, as if “the end justifies the means.” Thus, we delude ourselves, basically, with the obvious purpose of avoiding ourselves, to not see the harsh reality of our contradictions, since in no way do we want to know that we are clinically insane. We need to comprehend all of this in depth. 

We do not possess an individual mind, a mental body. Nonetheless, Mr. Leadbeater, Annie Besant, Blavatsky, etc., spoke to us about the "Inferior Manas" of Theosophy, the concrete mental body, etc. Therefore, we ask ourselves: how is it that clairvoyants like Max Heindel, Arthur Powell, Mr. Leadbeater, Ann Besant, were mistaken? Perhaps, with their "sixth sense" they did not measure the mental body? For example, didn’t Mr. Leadbeater study the "seven subplanes of the world of the mind"? Then, why did they error, ladies and gentlemen? Or do we want to disavow, or disqualify esoteric or pseudo-esotericist researchers? And if they are clairvoyant, why they were wrong? Each of these questions is enigmatic. However, I invite you to reflect...

It is not enough to exclusively have the faculty of clairvoyance, we also need to receive initiation. That some of them had "initiations" is something we cannot deny. But, it is also obvious that they lacked something else: they lacked the knowledge that corresponds to the more advanced schools in the east and west of the world. If they had possessed certain in-depth clues, undoubtedly they would have been able to demonstrate that what they saw as mental body, having a yellow color penetrating the central nervous system, etc., was not an individual mind, but a conjunction of minds with an apparent integration. If they had developed the Sahasrara chakra or polyvoyance center in depth, they would have been able to verify that what appeared to be integral was in the depth nothing but several, meaning, the facade of an apparent unity whose depths are a varied diversity: in other words, not a "mind" but “minds."

But, I do not mean that they (I.e Mr. Leadbeater or Blavatsky) had not developed the Sahasrara chakra. What I mean is that they lacked more degrees of development of that faculty. And what I am stating is not with the intention of criticizing them, but only to clarify. I could hardly criticize those who also fought for humanity, those who certainly intended to teach. They prepared the ground for a higher education. They cleared the way so that the teachings that we are now giving could come. I am not therefore in any way, denouncing Theosophist or Rosicrucian researchers; I only want to expand the concepts, for they are worthy of respect and veneration.

An individual mind is only possessed by those who have created it. 

And, it is not possible to manufacture it with theories, as it is not possible for any organism — i.e. the physical body — to be born or formed with theories. In the same way that the physical body is created, we must also create an individual mind. This is only possible through the intelligent transmutation of the Sexual Hydrogen Si-12, only in that way can we shape the particular, individual mental body.

And, only those who have the individual mind are properly prepared for the higher objective knowledge.

I do not want to deify the mind either. I just want to state that it is necessary to individualize the mind in order to transcend it.

The words man, mind, and many other terms in English derive from “manu" (Sanskrit): it is someone who has "mind."

But I wonder if those here present have individual mind… I only see that you have a bunch of "minds," but not individual mind; in other words, you have reached the level of rational animal or intellective homunculus, but not the stature of a human being, since that is different.

Now, the mind is not the last word. But it is important to know that we are full of contradictions, because we do not possess an individual mind...

That it is necessary to transcend it? It is true. That it cannot lead us to enlightenment? It is true. But it is an instrument of manifestation (anyway), in the world of causes.

What is real is that which is beyond the mind; that is obvious. But above all it is necessary to have it, then transcend it. We cannot climb the last step without having walked the first steps.

The intellective homunculus, I repeat, is full of the most diverse contradictions. Today it thinks one thing, tomorrow another, because the ego is variable. The "myself" is a “bunch," a “legion."

If we truly aspire to the inner realization of the Self, the Being, then it is cardinal and indispensable to become cognizant of our mistakes. However, this matter about becoming cognizant of our own errors is not so easy.

In some cases, we spent many years struggling to acquire cognizance of some truth. 

Any of us know that 2 + 2 = 4, but I would like to know if among those here present is someone who has cognizance of that truth. Since children we were taught that 2 + 2 = 4, but if there is a brother or sister here present who can tell me that he or she is cognizant of this mathematical truth, I would like him or her to stand here "between the columns" so that they can bear witness of that... [silence]

There is none who can give such testimony, because that is a very profound truth!

To experience the First Logos, the Second, the Third Logos... The Central Sun that exists within that Great Divinity... We must experience it, live it, experience it! Who of you have done it? Who has experienced the mysterious Tetragrammaton [יהוה]? I think that only one like Simeon Ben Jochai, author of the "Book of Splendors” [Zohar], could have given himself such a luxury...

In any case, we need to become self-cognizant of our defects.

Devi Kundalini Shakti can eliminate, indeed. She has that power. But, it is necessary to become cognizant of that which we want her to eliminate.

For example, brothers and sisters, imagine that this cup is an “I.” If Essence is within this “I,” then we would first have to liberate that Essence, to take it out, so that the “I” then, being empty, can be thrown into the abyss by our Divine Mother. Because if she casts the “I” with the Essence still within it, she will cast our consciousness into the abyss; thus instead of doing good for us, she would do bad for us.

So, how do we liberate that Essence, that consciousness that is stuck there in that “I”? Only through in depth interior meditation: that is, only by becoming cognizant of that error.

Once we have acquired cognizance of a specific defect, of the defect where our consciousness is stuck — as this “I” of my example — then the Divine Mother can afford the luxury of eliminating it, to throw the shell from the cliff (since it is already an empty shell that is not worth anything).

The hardest part is to become cognizant of our errors. It appears to be easy, but how hard it is in the depths! How laborious!...

To recognize laws is vital. They exist, but we must clarify them in ourselves. 

The repetition of a phenomenon allows us to recognize a law. This is how it is in everything! If in us the same psychological phenomenon is always repeated, then we can perceive a law. Once one know this law, we must act accordingly. It is clear!

So we have to get to know that many laws that are in everything, to know and act in accordance with them...

In life, there are three types of action.

First are actions that are the outcome of accidents, or simply, they correspond to the law of accidents.

Second are actions that are the outcome of karma.

Third are actions performed by conscious will; these are truly characteristic of initiates, masters, those who already have an individual, conscious will [Tiphereth].

Unquestionably, we cannot blame everything on karma. As I say, there is the law of accidents. If we are not careful, for example, a car might end up crushing us on the street, and that is not the outcome of karma. If we consume too much food, as it is not as indicated, obviously we can become ill, and karma is not responsible for that. If we have some drinks and get drunk, karma is not responsible for it, but we ourselves, who have devoted ourselves to drink. If we hurt others, they can hurt us; if we insult others, well, they can insult us, too. So, my dear brothers and sisters, let us distinguish between the law of accidents and the law of karma.

There are actions of karma. Undoubtedly, karma regulates our lives. But we must never protest against karma. There are things that we want to be in a certain way, since they are not as we wish they were. Then we protest against karma, instead of thanking karma.

Actually, karma is a medicine, my dear brothers and sisters. Extraordinary medicine! A medicine with which they want to cure us. Then why do we protest against that medicine? Foolish is the patient who protests against the remedy that is being given to him. If this remedy is brought to heal us, why do we protest against the remedy?

“Behold, blessed is the man whom God corrects: therefore do not despise the chastening of the Almighty.” —Job 5:17

Obviously, the Creator wants to heal us, and his medicine is called “karma." Yet, when we have no remedy, when the medicine no longer helps us, when we have become so cynical that not even karma can truly heal us, obviously we must then enter into the submerged devolution in the infernal worlds. There we will conclude with the Second Death (as written in the Gospels): where it is clear, the annihilation of the egos occurs. The Essence is something else; she escapes from the abyss in order to begin a new evolving journey.

Therefore, cynicism is the last word of the lost. The cynic for whom the medicine is no longer effective is a lost case... Obviously, they can no longer exist; they have come to their final destruction, and nobody can stop them; their devolution is frighteningly precipitated towards the center of gravity of the Earth, where they turn to dust...

But while the medicine, karma, can still correct us, there are possibilities.

What we must do is to cooperate with the inevitable; that is obvious! Nonetheless, we always protest, we do not like to cooperate. That karma is painful? Yes, it is! But it is useless to protest; it is better to cooperate with that pain and to take advantage of it...

In the seemingly difficult is where the best opportunities are found. We would say, we must take advantage of the gravest adversities. We must learn to extract the best from karma, and instead of protesting against the bitterness, we must kneel gratefully before the Father, who, even with his painful remedy, is healing us, curing us, trying to eliminate our errors, for our good. So, this is how it is!

There are so many difficult situations... so embarrassing, where we do not see a way out, an exit. We would like to escape to a better world, we would like a change of scenery, to go into another dimension, to be located elsewhere, and with other people, but all of that is absurd! That is like the patient who wants to escape from the clinic where they are healing him, or like the silly child who leaves the school or protests against the teachers.

In the depth, certainly we are sometimes a little dull in comprehension. When things get tough, we must intensify our state of alert perception, alert novelty, and extract the best from those difficulties, to consciously learn from them what they want to teach us.

Therefore, my dear brothers and sisters: do not protest, but learn! Do not seek evasions, but comprehend! Do not evade, but understand!

This is the straight path. It emerges from the intricate labyrinth of karma — indeed, it emerges from it! And it leads us, it is clear, where it must…  

We are here, and for a reason; that's obvious! 

People remember God when they are in great bitterness, but disregard him when they are well, when they do not lack food, clothing, or shelter, when they enjoy their beds of pleasure, or in the orgy, or when they lift the glass of fine wine.