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The Senses

Three Types of Food, Impressions, and How Egos Are Made and Destroyed

This lecture will be eminently psychological.

There are three kinds of nourishment that vary in their category.

Diet: Physical Food

We can call the first "diet". Unquestionably, food enters through our mouth, understanding that the mouth is the entrance into this system that allows these foods to be transformed into the vital principles of life; here I am referring to the stomach. If it was not for the stomach, the transformation of the first type of food would not be possible.

However, the food that enters the mouth is not the most important. We know well how food is transformed through digestion. There is no doubt that in the last synthesis, the vital principles are deposited in the blood...  and it directs them to all the organs of the body.

However, someone can go without food for some time. Mahatma Gandhi could go up to forty days without eating, and even longer: he went up to two or three months without eating. Diet is therefore not the most important food.

Prana: Subtle Food

The second kind of food is prana, which enters our physical body with oxygen. Prana enters through the doors of our breath.

Unquestionably, there is an organ, or special organs for the transformation of the "food" that enters through the nose. Thus, the air of life, through the lungs, is naturally transformed into oxygen, and that oxygen is subsequently deposited throughout the bloodstream, in the blood.

Breathing is even more important than the food that enters through our mouth into the stomach, because we could last up to about a month without eating, but we could not last long without breathing. We can usually go without breathing for a minute or two, and some reach as long as three. I have been able to remain without breath for more than four minutes (with training), but, unquestionably, beyond this small limited time, if we do not breathe, we die. Thus, indeed breathing is therefore more important than masticated food.  

Impressions: Psychological Food       

And finally, there is a third class of nourishment (or food) that is even more important.  I am emphatically referring to sensory impressions.

Unquestionably, we could not last even one second in existence without impressions. We cannot live one second without receiving impressions...

Our organism is nourished, very especially, by impressions. If the air did not make an impression on our lungs and on our blood, we would not live; if masticated food failed to impress the stomach and intestinal tracts, we would not be able to live either.

So, impressions are fundamental. Unfortunately, unlike breathing and the first food that enters the stomach through the mouth, we do not have, in this case, an organ to "digest" the sensory impressions, and this is unfortunate.

Air counts on the lungs, food counts on the stomach, but for sensory impressions, what organ do they count on? They come into the mind, and we cannot deny that, but we do not have the means to "digest" sensory impressions, there is no organ for "digestion" and transformation of sensory impressions.

All events in life come to the mind in the form of impressions, all events come into the brain (the physical vehicle of the mind) in the form of sensory impressions. Joy, sadness, hope, despair, problems, worries, etc., come to mind in the form of impressions. Any circumstance, any event no matter how insignificant, comes into the mind in the form of impressions.

I repeat: unfortunately, we do not have an organ capable of "digesting" impressions. This is more than enough reason for them to become psychic aggregates, that is, I's.

For example, if we do not "digest" the bad impression that we receive from an insulter, then that impression becomes an “I” of revenge within us.

If we do not "digest" the impression that a cup of wine gives us, obviously that impression becomes the “I” of drunkenness.

If we do not "digest" the impression caused by a person of the opposite sex, unquestionably for the same reason that impression would become an “I” of lust.

If we do not "digest" the impression that comes into the mind related to wealth, obviously that impression can become an “I” of greed.

So, not "digesting" impressions is equivalent to creating I's.

I repeat: undigested impressions become new “I’s.”   

So not only do we have the “I’s” that we already have, those that we bring from previous lives, but what is worse: we are creating new “I’s” every day, and that is unfortunate.

To stop creating new “I’s” is indispensable. But that is only possible by "digesting" the sensory impressions.

How to Digest Sensory Impressions

But, how do we "digest" them? Through what system, in what manner? How do we transform them into something different? Is that possible? How? By means of the consciousness. If we interpose between the impressions and the mind that which is called "consciousness", then the impressions can be "digested."

The impressions, themselves, are hydrogen-48, a fairly heavy hydrogen. When hydrogen-48 is digested through the consciousness, this then is transformed into hydrogen-24, which serves to nourish the astral body. This hydrogen-24, in turn, can be transformed into hydrogen-12 to nourish the mental body, and finally the mental hydrogen-12, "digested", becomes 6, with which the causal body is nourished.

It is better, then, to "digest" all these impressions in order to transform hydrogen-48 into food for the higher existential bodies of the being.

Normally, impressions hurt the mind, and the mind then reacts against the impact from the outside world: if they hit us, we hit; if they insult us, we insult; if they invite us to drink, we drink, etc .; the mind always reacts against the impacts from the outside world. We must avoid such reactions, and that is possible exclusively by interposing the consciousness between the mind and the impressions.

Is there some way, some technique, some practices that would allow the consciousness to be used to interpose it between impressions and the mind? Is there a key that allows us to use consciousness in that way: that it be the consciousness that receives the impressions and not the mind? Because when consciousness receives impressions, it inevitably "digests" them, transforms them into something else. But when it is not the consciousness that receives the impressions, but the mind, then it happens that the mind reacts against the impacts coming from the external world, it reacts violently, mechanically.

So how to use consciousness? How to use it, in what way, so that it is the consciousness (and nothing else but the consciousness) who receives the impressions and transforms them? I am going to tell you, the key is very simple: never forget our Self, our own Being.

If one forgets one's own inner Being in the presence of an insulter, one ends up insulting.

If one forgets one's Self, one's own Being in the presence of a glass of wine, one ends up drunk.

If one forgets one's Self, one's own Being in the presence of a person of the opposite sex, one ends up fornicating.

When one learns to live in a state of alert-perception, alert novelty, when one remembers one's Self from instant to instant, from moment to moment, when one never forgets one's Self, one undoubtedly becomes Self cognizant.

If one does not forget one's Self in the presence of an insulter, if one does not forget one's own Being, then one transforms those perverse impressions into hydrogen-24 that serves to fortify the astral body, and in 12 to feed the mental body, and in 6 to feed the causal body. That is, one transforms the words of the insulter into a different force.

If one does not forget one's Self in the presence of a glass of wine, one transforms that impression (that hydrogen-48) into hydrogen-24, and 12, and 6.

If one does not forget one's Self in the presence of a large sum of money, one transforms that impression into hydrogen-24, 12 and 6.

So "not forgetting your Self" is the key that allows us to intelligently manage the consciousness. When one does not forget oneself, between the mind and the impressions, that which is called "consciousness" interposes.

The beautiful thing is that it is the consciousness that receives the impressions that come from the outside world. The consciousness can transform them into something different, into creative elements, into superlative elements for the Being, into diamontine forces that serve for the development of the chakras, in multiple forces that serve for the development of certain powers in our internal constitution.

It is therefore necessary to know that all the “I's” that we currently have are the outcome of undigested, untransformed impressions, and this is regrettable.

Unfortunately, people never remember their Self; That is why impressions reach our mind and remain like that, completely untransformed, giving rise (of course) to the psychic aggregates (our defects), our “I's”.

It is necessary to dissolve the “I's”, but it is also necessary not to create more “I's”. Someone could afford to dissolve the “I's”, but if that one forgets one's Self that one creates new “I's” again; this is the serious thing.

Self-remembering is an interesting thing. When one remembers one's Self, one originates forces totally different from those of one's neighbors: different forces, forces that make one a completely different individual, different from others.

It is interesting to know, then, that those who create such forces become different, even their powers of life multiply. If we place two subjects in an inhospitable place, with a bad diet, a bad environment, etc. (the one who never remembers the Self, who lives a mechanical life, and the other, who always remembers the Self from moment to moment who is always remembering one's own Being, who never forgets the intimate Being), you can be absolutely sure that the first would soon die and the second would live despite the inhospitable environment, because that one is surrounded by different forces than those of the others...

Transformation and Sacrifice

The whole problem of liberation is based on transformation, and transformation is based on sacrifice.

Observe that all life is transformation. Thanks to the infinite transformations that take place within the maternal womb, the human organism can be formed.

If we observe, for example, an egg (be it a snake or a bird egg), we see there latent possibilities, capable of development. Such possibilities become fact through transformation.

The fire in the chimneys, the one that warms us during winter days, is the outcome of transformation. Digestion, in us, is a whole process of transformation through which it is possible to exist. The transformation of the air inside the lungs is another transformation process, and if we want to transform ourselves psychologically, we also need to transform sensory impressions, that is, the third class of nourishment.

I repeat: all life events that arrive to the mind come in the form of impressions. I am speaking to you, gathered here in this room, in this lumisial, and what is it that is coming to your mind? The impression, a series of impressions: you see a man who is speaking to you, and you listen to him.

Those impressions are coming to your mind, and in the moments when I am speaking to you, are you sure that you are "digesting" this impression, the impression of seeing a man who is speaking to you, who is giving you this esoteric teachings? Are you already in the process of "digestion" or transformation, or not?

If you are not in the process of "digestion" or transformation of this impression (that of seeing Samael Aun Weor in front of you, speaking to you), you are wasting your time unfortunately. Why? Because you are not "digesting" the impression, you are not transforming it.

If it is not "digested" it is not transformed; prior to the transformation, there is the "digestion" of the impression.

How do you go about "digesting" this impression? You see a man here with a white robe giving a lecture. Well, don't forget your own Being; let it be the Being who receives the teachings, passing all the teachings to the Being, listening with the longing of it to arrive to the Being.

If you "digest" the impression, you understand it better. If you do not proceed like this, you are wasting your time, and the lecture would be, for this reason, useless. So we must start with facts;

“For if anyone is a hearer of the word and not a doer, that one is like a person observing his inborn face in a mirror; for he observes his Self, goes away, and immediately forgets what kind of Being he was.” —James 1: 23, 24

Thus, it is not enough, then, to listen to the word, you have to "digest it"; and that is precisely what is essential.

See for yourselves how important is this event called "impressions"! You could not live a second without impressions, not a thousandth of a second.

So, then, it is worth transforming impressions into something different: into powers, into light, into fire, into harmony, into beauty...

But, if we do not transform them, they, I repeat (even if repetition makes me annoying), they convert, simply, into new psychic aggregates, into new defects ...

We need to be more reflective. Just as we are, really, as we find ourselves, without "digesting" impressions, creating new defects from second to second, from moment to moment, we are nothing more than simple machines controlled by psychic aggregates.

Doing and Acting

We live in a world of great activity, where everyone thinks they are doing something and nobody does anything: everything happens to us, like when it rains, like when it thunders. Why? Simply because we do not have the Being incarnated. Only the Being can do; he does, since the true human is the Being. But if the machine acts, something that is not the Being, then one is acting like a programmed robot with a wonderful computer called "brain", one is acting mechanically. So one is not doing, one is acting.

One thing is to do and another is to act. Any machine acts, moves, walks, fulfills its functions, because it is a machine and has been programmed for its functions; but doing is something else.

Only a human can do, and the true human is the Being.

Let us distinguish between the true human (which is the Being), and the machine (the machine is not the Being).

I repeat: the "intellectual animal" is a programmed robot and its brain is a wonderful computer, a computer that supports itself; a computer that mathematically calculates, with precise accuracy, what vibrations one needs for a brain surgery; a computer that records visual waves and sound waves, that records the exterior and the interior, and supplies itself. It is a wonderful, first-class computer, but it is that and nothing more than that: a computer.

That computer is provided with a physical organism and uses it to come and go, etc., etc. Yet, that computer is in the hands of the ego, and not of the Being; and the ego is the outcome of many undigested impressions.

Therefore, what is at work here in this painful world we live in is a machine equipped with a large computer. Here the Being is not acting, but the machine. We could say that the machine is a machine, and that the Being is the Being.

Return, Repetition, Recurrance

But what is, indeed, that which we call "life"? It's certainly like a movie ... yes ... When the time of death arrives, we go then back to the starting point of that movie and take it with us into eternity. When the film rolls back, when all this ego returns, the ego does so with his film.

When the ego is restructured with a new physical organism, the ego then projects his film again on the screen of his new physical existence. And what does it project? His life. Which one? The same as always, the same as it had in the previous physical existence; that is to say, it repeats the same things that it did in the past physical existence and in the ones before that. Everything that the ego projects is programmed (from birth) in the brain.

So, we are programmed robots; the Being does not intervene at all in all this tragedy, the Being does not interfere in these matters. The Being of each one of us moves freely in the Milky Way.

There are and live here, in this painful valley of life, a heap of shadows, provided with physical organisms. But what do these organisms do? Nothing! They move mechanically, according to the program that has been deposited in their brain (not only in the physical encephalon, but in the three brains: in the intellectual, in the emotional and in the motor brains).

And the Being, what does he do while we are here suffering, having jobs, crying, struggling to find how to pay the rent, how to buy a suit? What does the Being do? He lives and moves in the Milky Way, yes, he moves freely in the Milky Way.

So, what is this painful existence that we carry? Pure illusion, something vain! With good reason the Hindus say that "this world is just Maya, that this world is illusory, that it has no value" ...

We need, I repeat, to have a real existence, because we do not have it yet. Would any of you glorify himself on having a real existence? Which of you has a real existence?

[Here it seems that someone interrupts the master by raising his hand] ...

Yes, friend... Do not tell me that you really have...

[there is a length of silence]...

I see here nothing but moving machines, programmed machines, programmed robots; nothing else. Obviously, we need to stop being robots, and we can stop being robots. But, to stop being so, we must eliminate all of our psychic aggregates, that is obvious.

You already know that we have to eliminate the psychic aggregates but knowing this is not enough; we need to stop creating new aggregates (and we are creating them daily, by "not digesting" the impressions).

We need to "digest" the impressions, transform them into different forces so as not to create new selves, and we need to "digest" the old impressions, the ones that gave rise to the selves that we currently have. This is possible through reflection, self-observation, and elimination.

When one "digests" the old impressions that are deposited in the five cylinders of the machine (in the form of habits, lower emotions, negative thoughts, depraved instincts, sexual abuse, etc.), then those inhuman elements are disintegrated, turned into dust.

So, it is not only necessary to "digest" the new impressions that come to the mind, but the old impressions. And they “digest” (I repeat and clarify) by observing ourselves from instant to instant, from moment to moment.

We need examples, and I am going to give them.

Suppose that, suddenly, we are jealous. A man discovered that his wife has another man, and of course, the ego of jealousy jumped there. What to do? He has discovered the “I” of jealousy, that is obvious. The law of recurrence says that in a past existence, the same triangle existed, and that in an ancestor the same triangle existed. Thus, this jealousy that is felt is due to an "undigested," untransformed impression. If then he tries to "digest" that impression, let's say, into something different. If through reflection one comes to the conclusion that jealousy is absurd, that it has no real meaning, then a "digestion" is made of that bad impression that comes from ancient times. And by doing that "digestion", well, one is in the best position for the disintegration of the ego. The only thing missing is the supplication (the supplication to Devi Kundalini Shakti), so that it is she who disintegrates that ego (the result of an old “undigested” impression), and in the end, that ego of jealousy turns to dust.

Let us suppose that we fight with another person, because he does not want to return money that we need (unquestionably, it is an "undigested" impression). If at the time we went to collect the money, and that subject did not want to pay us, and we feel a great disappointment and the desire to fight with that gentleman, then we must be comprehensive enough so that when we get home, we meditate, and try, by means of introspection, to "digest" that wicked impression. There is no doubt that the law of recurrence has worked there as well. There is no doubt that in a past existence (by law of recurrence) the same case occurred: we lent to the same man a certain amount of money and he did not return it to us. And the same case occurred previous to that, and the same case previous to that, and the same has always happened; because of that we fabricated an ego of hate against that gentleman.

Well, now there will be a need to completely "digest" that wicked impression (which comes from a remote past and is now converted into an ego), "digest" it through reflection; comprehend that this about money is vain, illusory, that at the time of death we do not take a penny into eternity...

When we are already cognizant of such event, then we will ask Devi Kundalini Shakti to disintegrate that ego (which is nothing more than the outcome of a series of "undigested" impressions), and it is clear that the Divine Mother will turn that ego to dust, and we will be free from that wicked impression.

All of our egos are nothing but the outcome of untransformed, "undigested" impressions. Once such "undigested" impressions are disintegrated, then the forces of those impressions are transformed into something different, namely, into hydrogen-24, 12 or 6, and one becomes clean.

Thus, past, and present impressions must be transformed into cosmic and divine forces, and this is possible by not forgetting our Self, by not forgetting our own Being. When one does not forget one’s own Self, when one lives in a state of alert perception, alert novelty, then one transforms those impressions into something distinct.

If someone succeeds in transforming the totality of one's impressions, that one will be truly blessed, because the Being will remain within one and one in one's Being, and then one will have real existence; then one, indeed, will be able to "do", because one will have the Being incarnated.

As we are right now, we are nothing but programmed robots. Those undigested impressions were deposited in our three brains and those impressions are repeated from instant to instant, from moment to moment and throughout life. That is the mechanics of the law of recurrence: a repetition of ancient impressions.

Do you think that is pleasant to be machines, playing the role of robots, not having the Being incarnated, living like this –like shadows– in this valley of tears? Do you think such an existence is worth having? And what are we? Miserable shadows, programmed robots, programmed by the old impressions of the past! All the impressions of our past existences that were left undigested, have been deposited in our three brains and are now mechanically repeated.

So, we look like true robots; We are robots, moving automatically in this valley of tears!

How long are you going to want to live as robots? Until what year, until what date? Reflect on this, my dear brothers and sisters, because it is truly a pity to be a robot ...

So ends my lecture. And now, before closing this teaching, it is advisable for those who want to ask questions, to ask them with complete freedom, and for those who do not agree, to say so: and why don't they agree.

Questions and Answers

Student: When an impression has been transformed from hydrogen-48 to 24, and then 12 to hydrogen-6, can it continue from hydrogen-6 to hydrogen-3?

Samael Aun Weor: Yes, it can go on, to nurture the higher existential bodies, and even hydrogen-1 can come. Note that not only can one create the causal, mental and astral bodies, but one can also afford to create all the four kayas, namely, the nirmanakaya, the sambhogakaya, the adhikaya, and the dharmakaya.

Obviously, the fine hydrogens that are needed in order to nourish these kinds of vehicles have to come out from right here, out of this physical world in which we live; they have to emanate or come from the transformed impressions, or in other words, from hydrogen-48 transformed in a staggered, gradual way.

Student: Master, is the remembering of the Self simply a psychological attitude, or thinking "here I am" with a present thought of ourselves?

Samael Aun Weor: If you say, "here I am", you may be affirming the robot; you are simply affirming the robot. The robot says: "yes, this is me, here I am" (behold the robot). It is not about that; it is about not forgetting your own Being, which is something different. The Being normally lives in the Milky Way and is not currently incarnated within the robot, because the ego and the Being are incompatible. It is about not forgetting our Being; It is not about affirming the robot, but about affirming the Being, which is different.

Any other questions brothers or sisters?

Student: Venerable master, since the human body (or the machine) does not have, let's say, how to “digest” sensory impressions, since ordinary food is for the stomach, air is for the lungs; therefore, how could a disembodied person "digest" sensory impressions?

Samael Aun Weor: And what do these disembodied have to do with the question of robots?

Student: Well, this is my question, nothing more ...

Samael Aun Weor: No, an "impression" is like this cup that I'm drinking here (which by the way, this Tehuacán is delicious). An "impression" is, for example, that mechanical device, an "impression" is what you eat, what you drink, what comes into your mind through the senses. All of that is "impressions."

An "impression" is to exist, it is to live. Joy, sadness, what brings us worries, what brings us yearnings, what brings us hope, what brings us despair; all of that is "impressions."

What do the "disembodied people" have to do with this absurdity? Nothing, right? When you say that you have to transform your impressions, I mean that you have to use an instrument.

Which one? The consciousness. But whose consciousness is it, what is it, why does it exist? The consciousness belongs to the Being and when one does not forget his own Being, obviously the consciousness is working. Not forgetting your own Being is extraordinary.

Why are there fallen angels? Because they for a instant forgot their Self, more than enough time in order to go headlong over the cliff. Thus, when affirming "to not to forget our Self" I am not affirming with this that it is a question of affirming the machine, the robot, no! "Not to forget your Self" means not to forget your deep inner Being. That is what I emphatically am referring to, and this must be understood in the light of a transcendental, revolutionary psychology.

Any other question?

Student: Venerable master, a person who has never experienced the Being and who has not yet... ... what psychological attitude should this person take in order to remember his Self and affirming his inner being in himself?

Samael Aun Weor: The personality must become more and more passive in order for us to become receptive. When one becomes receptive, one feels the Being more and more through the superior emotional center. As it is written:

"Blessed are the pure in heart, for they shall see God" – Matthew 5: 8

The heart must be cleansed so that emotional understanding arises in us, which is much higher than cerebral understanding. Any cerebration, no matter how great, is very poor to emotional understanding.

Emotional understanding allows one to feel the Being. So, what there is that (as I said), pay attention to the development of emotional understanding; it develops (more and more) as we cleanse the heart, that is, as we eliminate the psychic aggregates.

If at first there is only emotional understanding in a merely residual form, incipient, as we disintegrate the ego, this emotional understanding will become more and more visible, more apt...

Let us not forget the Being, let us always take care of the tranquil heart; and so, actually, indeed, we will not create new egos. But as long as we forget about our Being, impressions will reach the mind and remain undigested. Then these will become new egos, or fortify the already established egos within the five cylinders of the organic machine; that's obvious.

Student: Venerable master, sometimes one feels that an ego is acting, for example, anger; one realizes that one has anger; one wants to understand the phenomenon of why this caused him anger. And yet one does not feel one with the desire for the anger to go away, because such ego is strong, what to do then?

Samael Aun Weor: Obviously, the ego of anger, fully established, then, in the five cylinders of the machine, has become (in this case), the lord and master of the whole machine. However, there is therefore, a small margin of freedom, (very limited indeed), which can be used.

Speaking in the form of analogies, we will say that this margin is as small as the one between a violin and the case that contains it. It is very limited indeed, but if we use it wisely, it can be expanded. We must appeal to the evident self-reflection of the Being, and we must also appeal to self-observation: to observe that ego of anger in action. 

When you observe yourself during an attack of anger, one comprehends that something distinct, something different than you has entered the brain, and has taken possession of it. If one has verified (through self-observation) that reality, one then can take another step, which is that of the evident self-reflection; and by means of the evident self-reflection, obviously, has come to the conclusion that a demon of anger has taken possession of him, then he can take the third step: that of profound inner meditation.

Thus, through meditation comes a superlative analysis: you have to reflect, you have to make your mind clear about what happened so that such anger arose; and then one comes to discover that this ego of anger has other roots: it can be self-love; It could happen that someone hurt our self-love, or it could happen that someone hurt our pride, it could happen that someone hurt our susceptible mind, or that someone hurt our vanity, etc.

If one then, discovers the cause of that anger, then one comprehends that this anger is foolish; and if one comprehends that this anger is foolish, one is in a position to disintegrate it.

It would only be enough to implore Devi Kundalini Shakti for her to disintegrate such a psychic aggregate. I'm sure she will help you in the disintegration process. That is the obvious way to go.

Any other question?

Student: Master, does inspiration play a role in all of this?

Samael Aun Weor: Well, the best initiates say that there are three scales that lead to initiation, namely, imagination, inspiration and intuition, is that clear? All the brothers and sisters are full of inspiration, there is no one who does not feel the inspiration. But one thing is inspiration, and another thing is the objectification of the consciousness.

As inspired as one may feel here, if one has failed to disintegrate the egos, his consciousness is not objective. And if his consciousness is not objective, although he always feels inspired, he does not, for this reason, reach enlightenment.

In order to reach enlightenment it is necessary for the psychic aggregates to disappear from us, only by their disappearing does the objective, authentic inspiration arise in us, which leads one to the highest scale of intuition.

The psychic aggregates must be disintegrated; and they could not be disintegrated if one does not live in a state of alert perception, of alert novelty.

Any other question?

Student: Venerable master, what role would the force of the Third Logos play in this psychological work?

Samael Aun Weor: Well, there is a very high trimurti, which is the Father, the Son and the Holy Spirit. Unquestionably, the Holy Spirit is the sexual force. That sexual force develops, is unfolded and is processed in the flaming forge of Vulcan

If we invoke the Shakti Kundalini, precisely in the flaming forge of the Cyclopes, she will assist us, reinforced by the power of the Third Logos, that is, of the Holy Spirit, and will very quickly disintegrate the psychic aggregates that we are interested in disintegrating. This is how the Holy Spirit,Shiva or Third Logos (as you say), exercises its role in the work of disintegration ... Let's see...

Student: Venerable master, how did the great master Ashiata Shiemash managed to transform impressions? Because you had informed us that this master was not fallen.

Samael Aun Weor: Ashiata Shiemash, the great avatar of Babylon, had unquestionably achieved the total disintegration of all psychic aggregates. Thus, he did not forget his Self from moment to moment, from second to second "he digested" the impressions. Thanks to that, he became the essential lover. That's it ... any other questions?

Student: Master, I would like to know if the remembering of one’s Self would come to be, then, as to reaching such a state, that one provokes the search of a profound longing to find the Being, and does maintaining that the 24 hours of a day, so that then the mechanical world does not fascinate one?...

Samael Aun Weor: Well, in the remembering of the Self, of his own Being, it is clear that there is the force of longing (this is expressed vividly through emotional understanding), this allows one not to be ego, it allows one to "digest" impressions; that's it. Any other question?

Student: Venerable master, you spoke to us about putting our personality passive, so that the essence becomes active, that is ...

Samael Aun Weor: The personality becomes passive as we eliminate the psychic aggregates of 96 laws; there are certain heavy aggregates that unquestionably control our false personality. These aggregates that belong to 96 laws are vanity, pride, selfishness, violent anger, self-love, jealousy, hatred, selfishness, self-importance, intolerance, etc. Thus, if we eliminate such psychic aggregates the personality becomes passive.

Undoubtedly, the personality in the passive state is receptive; you can receive the messages of the Being that come through the higher centers. Thus, in this way, little by little we are learning to obey the orders of the higher parts of the being. But the personality must be rendered passive, by eliminating the psychic aggregates of 96 laws...

Student: The transformer from hydrogen-48 to hydrogen-6, who would it be, venerable master?

Samael Aun Weor: The total transformer of hydrogen-48 into hydrogens-24, 12 and 6 is the consciousness .....

Student: One question: when an impression is transformed into ego, because being asleep, what happens in the brain basically, in the main transformer?

Samael Aun Weor: Well, it is certainly not the brain that transforms impressions. The brain does not have the power to transform impressions, it leaves them untransformed, that is why they become egos or psychic aggregates. Only the superlative consciousness of the Being can transform impressions; but for the consciousness to work, it is necessary not to forget our Self of our own inner Being.

What was our brother going to ask me here?

Student: Is there a special organ for the impression to transform itself into an ego, in some part of our organism? For example, a male observes a woman, and this impression is transformed into a new ego of lust, is in some part of our organism that this transformation is processed?

Samael Aun Weor: As a physician, you know very well, that the spine, in its coccygeal vertebrae that ends finally, in a kind of "tail" (that's how the people vulgarly call it, "horse's tail"). [Editor: "cauda equina"].

cauda equina

Student: "horse tail?"...

Samael Aun Weor: "Horsetail indeed" which is that minute bone that is a residue of the abominable kundabuffer organ.

In the past, humanity possessed the fully developed kundabuffer organ. So, we, all human beings carried it ...

We wore the famous tail that apes, gorillas and monkeys have today. This tail or Kundabuffer also has the power to transform impressions into new egos.

Unfortunately, it was due to that abominable organ that all existing impressions were transformed into the multiple psychic aggregates that arose into existence. Since then, the consciousness has been bottled up in such aggregates.

Well, that organ disappeared thanks to the feverish activity of the Archiseraph Archangel Loisos (great cosmic engineer); but there was a residue that was left here, and it is that "horse tail".

Such a residue still has the power to transform impressions into egos, into new egos.

Any impression, however insignificant it may be, such a bone particle can turn it into new egos, into new psychic aggregates. That's it.

Student: Master, why is it that it is the man who is most interested in psychological death and not the woman?

Samael Aun Weor: Well, at its base that question is a little wrong...

Student: No master, it is that in dealing with ladies and in dealing with men I have been able to verify that the man is the one who always takes the initiative in the aspect of psychological death; and that he wishes more fervently to die and not her ...

Samael Aun Weor: Well, I am going to tell you a great truth: the question is a little bit wrong, because I know some ladies in the Gnostic movement who are truly interested in "dying psychologically." Because, the whole of their existence, they have been delivered themselves over to the process of ego disintegration.

So not all women are like that. That there are many ladies who are not interested in eliminating their ego, I do not deny it; but that does not mean that all the ladies are.

There are also many men who, upon hearing this body of doctrine, are interested in the disintegration of their ego. However, there are also many men who do not have the least longing for the dissolution of their ego.

We have many students located in different countries of South America who do not care, in the least, about the disintegration of their ego, who are only interested in the development of the chakras, initiations, degrees, powers, but they have never thought on disintegrating their ego, despite having studied my book entitled "Revolutionary Psychology".

With deep sorrow, I have to say to you, that among all the correspondence that I receive, which is quite a lot, I have not read questions about the disintegration of the ego...

Learn more: Read Treatise of Revolutionary Psychology.