As the basis of his Dialectic, Socrates demanded precision of terminology. In our Revolution of the Dialectic, we demand precision of the Verb as a basis.

The word, a distinguishing feature of humans, is the instrument of individual expression and communication among men. It is the vehicle of exterior language and the discharge (or exteriorization) of the complicated interior language, which can both be utilized by the Being or by the ego.

Plato, in the dialogue “Phaedo”, expressed to one of his disciples a concept which is famous for its profundity and moral delicacy, as a human principle of idiomatic propriety, it says as follows:

Be it known unto you, my dear Crito, that speaking in an improper manner is not only committing a fault in what is said but also damages the souls.

If we want to resolve problems, we should abstain from expressing opinions. Every opinion can be debated. We should resolve a problem by meditating on it. It is necessary to resolve it with the mind and the heart. We should learn to think for ourselves. It is absurd to repeat like parrots the opinions of others.

When the ego is annihilated, the optional processes of the mind disappear. An opinion is the emission of a concept out of fear that another concept might be the truth, and this indicates ignorance.

It is urgent to learn to not identify with problems. It is necessary to explore ourselves sincerely and then maintain mental and verbal silence.

-Excerpt from “The Revolution of the Dialectic”

What is Gnosis? (Know yourself = Conócete a ti mismo)

“Hombre conócete a ti mismo y conocerás al Universo y a los Dioses” “Man know yourself and you will know the Universe and the Gods”

La ciencia trascendental de la GNOSIS tiene por piedra angular básica éste lema de los antiguos Hierofantes griegos.

La Gnosis es una enseñanza cósmica que busca restituir dentro de cada uno de nosotros, la capacidad de vivir consciente e inteligentemente a través del estudio, comprensión y experimentación del arte, la ciencia, la filosofía y la mística trascendental.

Esta Gnosis, develada, contiene una serie de elementos fundamentales que le dan autenticidad y que la conectan con las más puras tradiciones iniciáticas. En consecuencia, ella se aparta radicalmente de los postulados del psiquismo inferior que tanto abundan hoy en día.

Como quiera que los estudios gnósticos han progresado extraordinariamente en estos últimos tiempos, ninguna persona culta caería hoy, como antaño, en el error simplista de hacer surgir a las corrientes gnósticas de alguna exclusiva latitud espiritual.

Si bien es cierto que debemos tener en cuenta en cualquier sistema gnóstico sus elementos helenísticos orientales, incluyendo Persia, Mesopotamia, Siria, India, Palestina, Egipto, etc., nunca deberíamos ignorar a los principios gnósticos perceptibles en los sublimes cultos religiosos de los nahuas, toltecas, aztecas, zapotecas, mayas, chibchas, incas, quechuas, etc.,etc., de Indoamérica.

Hablando muy francamente y sin ambages diremos: La Gnosis es un funcionalismo muy natural de la conciencia, una Philosofia Perennis et Universalis.

Este Gnosticismo implica una serie coherente, clara, precisa, de elementos fundamentales verificables mediante experiencia mística directa:

1- La Maldición, desde un punto de vista científico y filosófico.
2- El Adam y Eva del Génesis hebráico.
3- El pecado original y la salida del paraíso.
4- El Misterio de Lucifer-Nahuatl.
5- La muerte del “Mi Mismo”.
6- Los poderes creadores.
7- La esencia del Salvador-Salvandus.
8- Los Misterios Sexuales.
9- El Cristo Intimo.
10- La Serpiente Ignea de nuestros mágicos poderes.
11- El regreso al Edem y el Don de Mefistófeles.

Sólo las Doctrinas Gnósticas que impliquen los fundamentos Ontológicos, Teológicos y Antropológicos renglones arriba citados, forman parte del Gnosticismo auténtico.

The Transcendental science of GNOSIS has as its basic angular stone, this ancient motto of Greek hierophants.

Gnosis is a cosmic teaching that seeks to restore within each one of us the capacity to live consciously and intelligently through the study, comprehension and experimentation of Art, Science, Philosophy and transcendental Mysticism.

This unveiled Gnosis contains a series of fundamental elements which gives it authenticity and connects it with the purest initiatic traditions. Consequently it is radically different from the postulates of the inferior psychism that abounds so much nowadays.

As the Gnostic studies have extraordinarily progressed in these latter times, no educated person would fall today, as in ancient times, into the simplistic error of thinking that the Gnostic currents emerge from some spiritually exclusive location.

It is true that if we take into account any Gnostic System with Hellenistic and Oriental elements, including Persia, Mesopotamia, Syria, India, Palestine, Egypt, etc. We can not ignore the Gnostic principles that are perceptible in the sublime religious cults of the Nahuas, Toltecs, Aztecs, Zapotecs, Mayans, Chibchas, Incas, Quechuas, etc, etc, from indoamerica.

Speaking very frankly and without evasive terms we must say: Gnosis is a very natural function of the Consciousness, a Perennial and Universal Philosophy.

This Gnosticism implies a coherent, clear, and precise series of fundamental elements that are verifiable through the direct mystical experience.

1- Damnation, from the scientific and philosophical point of view
2- Adam and Eve from the Hebraic Genesis.
3- The original Sin and the exit from Paradise.
4- The mystery of the Nahuatl-Lucifer.
5- The death of “Oneself”.
6- The creative powers.
7- The Essence of the Salvador-Salvandus.
8- The Sexual Mysteries.
9- The Intimate Christ.
10- The igneous Serpent of our magical powers.
11- The return to Eden and the gift of Mefistófeles.

Only the Gnostic Doctrines that imply the Ontological, Theological and Anthropological fundamentals quoted above, form part of authentic Gnosticism.

The Publican and the Pharisee

The following is from Ch. 27 of Revolutionary Psychology:


When reflecting a little about the diverse circumstances of life, it is worthwhile to seriously comprehend the foundations upon which we depend.

One person depends upon his position, another on money, someone else on his prestige, yet another person on his past, someone else on this or that particular academic degree, etc.

The most curious thing about this matter is that all of us, whether rich or poor, need everybody else and live off everybody else, even if we are filled with pride and vanity.

Let us think for a moment about what could be taken away from us. What would our fate be in a revolution of ‘blood and liquor’? What would be left of the foundations that we depend upon?

Woe to us! We believe ourselves to be very strong; yet, we are horribly weak!

The “I” that feels itself to be the foundation that we depend upon, must be dissolved if indeed we wish for authentic bliss.

Such an “I” underestimates people, feels it is better than the whole world, more perfect in everything, wealthier, more intelligent, more experienced in life, etc.

It is very opportune to quote the parable of Jesus the Great Kabir, about the two men who went up into the temple to pray. He spoke this parable to those who felt secure in their self-righteousness and who despised others.

Jesus the Christ stated: “Two men went up into the temple to pray; the one a Pharisee, and the other a Publican. The Pharisee stood and prayed thus to himself ‘God, I thank thee, that I am not as other men are: extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess.’ And the Publican standing far off would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, ‘God be merciful upon me, a sinner.’ I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbled himself shall be exalted.” LUKE 18: 10-14
To begin to realize our own nothingness and the misery in which we find ourselves is absolutely impossible as long as that concept of “more” exists within us.

Examples: I am more just than that one, I am wiser than that fellow, more virtuous than the other fellow, richer, more experienced in the things of life, more chaste, more responsible in my duties, etc.

It is not possible to go through the eye of a needle as long as we are “rich”, as long as that complex of “more” exists within us.

“It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” MATTHEW 19:24

The feeling that my school is the best and my neighbor’s school is worthless; that my Religion is the only authentic one and that all others religions are false and perverse; that such a fellow’s spouse is a lousy spouse and that mine is a saint; that my friend Robert is a drunkard, yet, I am wise and abstemious, etc., is what makes us feel ‘rich’. That is the reason why we are all the “camels” of the biblical parable in relation to the Esoteric Work.

It is urgent to observe ourselves from moment to moment with the purpose of clearly knowing the foundations we depend upon.

When we discover that which offends us the most at any given moment, when someone bothers us by dint of one thing or another, we then discover the foundations we psychologically depend upon.

Such foundations constitute, according to the Christian Gospel, “the sands upon which we built our house.”

It is necessary to carefully notice when and how much one despises others, perhaps one feels oneself to be superior because of one’s academic degree or one’s social position, or because of one’s acquired experience or money, etc.

It is terrible to feel oneself rich, to feel superior to this or that fellow because of one reason or another. People like this cannot enter into the Kingdom of Heaven.

It is worthwhile to discover what flatters us, what satisfies our vanity. This will show us the foundations we depend upon.

Nevertheless, such a type of observation must not be something merely theoretical. We must be practical and observe ourselves closely in a direct way from instant to instant.

When one begins to comprehend his own misery and nothingness, when one abandons the delirium of grandeur, when one discovers the foolishness of so many academic degrees, honors and vain superiorities over our fellowmen, then it is an unmistakable sign that one is beginning to change.

If one clings to that which says: “my house”, “my money”, “my properties”, “my job”, “my virtues”, “my intellectual capacities”, “my artistic capacities”, “my knowledge”, “my prestige”, etc., then, one cannot change.

So, clinging to “mine” or to “my” is more than enough in order to prevent the recognition of our own nothingness and interior misery.

One is astonished in front of the spectacle of a fire or a shipwreck. At such a moment desperate people often seize many things that are ludicrous, things of no importance.

Wretched people! They feel themselves in those objects; they lean on silly objects; they become attached to objects which do not have the least bit of importance.

To feel that one exists through external things, and to lay our foundations upon those things is equivalent to being in a state of total unconsciousness.

The sentiment of the “Seity” (the real Being) is only possible by dissolving all those “I’s” which we carry within our interior. Before this annihilation, such a sentiment is more than impossible.

Unfortunately, the adorers of the “I” do not accept this. They believe themselves to be Gods. They believe that they already possess those “glorious bodies” that Paul of Tarsus spoke about. They assume that the “I” is divine. Nobody can erase those absurdities from their minds.

One does not know what to do with such people. The doctrine is explained to them; yet, they do not understand it. They always hold fast to the sands upon which they built their house. They are always engrossed within their dogmas, within their whims, within their foolishness.

If those people were to observe themselves seriously, they would then verify by themselves the Doctrine of the Many. They would discover within themselves all the multiplicity of persons or “I’s” which live within our interior.

How can the real feeling of our true Being be experienced within ourselves, when instead, those “I’s” are feeling for us and thinking for us?

The most critical part of all this tragedy is that we think that we are thinking, that we feel that we are feeling, when, indeed, it is someone else who (in a given moment) thinks through our tormented mind and feels through our afflicted heart.

Oh, how wretched we are, how many times do we believe we are loving, when what is happening is that another person filled with lust is utilizing the heart center.

How wretched we are: we confuse animal passion for Love! Nevertheless, it is someone else within ourselves, within our personality, who goes through these confusions.

All of us think that we will never pronounce those words of the Pharisee in the biblical parable: “God, I thank thee that I am not as other men are”, etc.

Nevertheless, and even if this might appear incredible, this is the way we behave daily. The butcher in the market says, “I am not like the rest of the butchers that sell bad quality meat and exploit people.”

The vendor of textiles in the store exclaims, “I am not like the rest of the merchants that know how to steal when measuring and who have grown rich.”

The milk vendor affirms, “I am not like the rest of the milk vendors that put water in their milk. I like to be honest.”

The mistress of the house comments to her visitor the following: “I am not like such a lady who flirts with other men. I am, thanks to God, a decent person, since I am faithful to my husband.”

Conclusion: Others are scoundrels, unjust, adulterers, thieves and perverse persons; yet, each one of us is a humble lamb, “a saint with a golden halo”, who is worthy to be shown as a golden masterpiece inside any temple. How foolish we are! We often think that we never do all the foolishness and perversities that we see others do; this is why we arrive at the conclusion that we are magnificent persons.

Unfortunately, we do not see the foolishness and wretched things we do.

Unusual moments exist in life when our mind rests without worries of any kind, when the mind is calm, when the mind is in silence. Then, the New arrives.

In such instants, it is possible to see the bases, the foundations we depend upon.

When the mind is in profound interior restfulness, we can verify for ourselves the crude reality of the sand of life, upon which we built our house. (Read Matthew 7, Verses 24-29; the parable that talks about the two foundations).

-End of Excerpt from Ch. 27 of Revolutionary Psychology

Changes in Life

The following is taken from “The Great Rebellion” Chapter 21:

The only important thing in life is radical, total and definitive change;
the rest, frankly, has no importance at all.

Meditation is fundamental when we sincerely want such change.

In no way do we wish insignificant, superficial, vain meditation.

We need to become serious and leave aside so many trifles that abound there, in the cheap pseudo-occultism and pseudo-esotericism.

We must be able to be serious, we must be able to change if we really and truly do not want to fail in the esoterical work.

He who cannot meditate, he who is superficial, the ignorant, will never be able to dissolve the Ego; he will always be impotent driftwood in the tumultuous sea of life.

A defect that has been discovered in the field of practical life must be deeply comprehended by means of the technique of meditation.

The didactic material for meditation is found precisely in the different events or circumstances of practical life; this is incontrovertible.

People always protest about unpleasant events, they can never see the usefulness of such events.

Instead of protesting against unpleasant events, we should extract from them through meditation the useful elements for our soul’s growth.

In-depth meditation about this or that pleasant or unpleasant circumstance, allows us to feel in ourselves the flavor, the result. It is necessary to make a full distinction between that which is work-flavor and lifeflavor.

In any case, for us to feel work-flavor within ourselves, it is required the total inversion of the attitude that is normally taken on the circumstances of existence.

Nobody could enjoy work-flavor as long as he made the mistake of identifying with the diverse events.

Certainly, identification prevents us from proper psychological appraisal of events.

When one identifies with an event, one can in no way extract from it the useful elements for auto-discovery and inner growth of the consciousness.

The esotericist laborer who returns to identification after losing his guard, feels lifeflavor again instead of work-flavor.

This indicates that the psychological attitude, which had been inverted before, has come back to its state of identification.

Any unpleasant circumstance must be reconstructed by means of conscious imagination through the technique of meditation.

Reconstruction of any scene allows us to verify for ourselves and in a direct way, the intervention of various “I”s that participate in it.

Examples: a scene of love-related jealousy; “I”s of anger, of jealousy and even of hatred intervene in it.

Comprehending each of these “I”s, each of these factors, involves in fact profound reflection, concentration, meditation.

The market tendency to blame others is an obstacle that prevents us from comprehending our own mistakes.

Regrettably, destroying within ourselves the tendency to blame others is a very difficult task.

In the name of truth, we have to say that only we are to blame for the diverse unpleasant circumstances of life.

The different pleasant or unpleasant events exist with us or without us, and continuously are mechanically repeated.

Taking this principle as a basis, no problem can have a final solution.

Problems are of life, and if there were a final solution, life would not be life but death.

So, there can be a modification of circumstances and problems, but they will never stop to be repeated and they will never have a final solution.

Life is a wheel that turns mechanically with all the pleasant and unpleasant circumstances; it is always recurrent.

We cannot halt the wheel, good and bad circumstances are always processed mechanically; we can only change our attitude to life’s events.

As we learn to extract the material for meditation from the very circumstances of life, we will start auto-discovering ourselves.

In any pleasant or unpleasant circumstance of life, diverse “I”s exist that must be wholly comprehended with the technique of meditation.

This means that any group of “I”s intervening in any of the dramas, comedies or tragedies of practical life, after having been wholly comprehended, will have to be eliminated by means of the power of the Divine Mother Kundalini.

As we make use of the sense of psychological observation, the later will also start to develop wonderfully. Then we will be able to perceive the “I”s during the work of meditation.

It is interesting to inwardly perceive the “I”s, not only before them having been worked upon, but also during all the work.

When these “I”s are decapitated and disintegrated, we feel great relief, great happiness.

– End of Chapter 21

The Negative Emotions


“Those grumbling people, full of envy, that are always bothered; those people who are always full of morbid thinking, those who have a persecution’s complex, that feel bewitched, that believe that everybody hates them; are negative and infect the groups and the people.

… Unquestionably, the whole world is being shaken by the negative emotions and there is nothing that could be more contagious than them.”

-Samael Aun Weor

What is understood by term the “Negative Emotions”? Gnostic Psychology uses the term “negative emotions” for all the expressions of the “I’s” located in the inferior emotional center and controlling it. Such as fear, jealousy, self-pity, self-consideration, anger, boredom, untrustworthiness in oneself and in others, etc.

We usually accept negative emotions as something completely “natural” and “necessary” and people also frequently call it “sincerity”. Of course, these emotions are unnecessary and unnatural, and have nothing to do with sincerity; they are simply a sign of weakness, a sign of the egoic condition of impotence that we have learned in order to receive with pleasure the unpleasant manifestations of others.

In the experimental psychology of the Gnostic movement, there is a precept regard the struggle against the negative emotions: “If we want to transform ourselves radically, we need to sacrifice our own suffering”.

There is no pleasure or enjoyment that the human being would not be able to sacrifice for futile reasons, but he rejects sacrificing his own sufferings.

The so called “modern art”: theater, drama, soap-operas, and radio shows are based in these negative emotions that cause so much harm to humankind.

With the negative emotions the “I”, the ego, the myself, dreadfully fortifies itself: obstructing all the possibilities of inner development.

It is clear that we have to review our behavior everyday, we must become more reflexive, more careful with our critical judgments, but especially: we must be more attentive of our negative emotions.

In the field of psychology, we find a lot of disorder among the people; everybody is dragged by the negative emotions, and this is really serious. There is nothing more harmful for the profound internal development than the negative emotions.

When you have become caught up by a negative emotion, express yourself in the best possible way in regards to it. If a negative emotion has arrived, if we are feeling an emotion of envy in a very strong form, let us express ourselves in a harmonious form, not in favor of the envy, but for the well being of others.

If, in a determinate moment, we are feeling an emotion of anger, let us speak with extraordinary sweetness and, instead of feeling upset due to what has hurt us, let us speak well of the one that has offended us. In this way we will not be injured internally.

It is not easy to express oneself well when one has a negative emotion, but it must be that way. If we have an emotion of anger, because someone has upset us, let us speak with love and in favor of the person that has upset us. At the very least we must do this while we eliminate the “aggregates” which have produced the negative emotions, so we will not be hurt.

It is clear that we must not be superficial: we need to eliminate those undesirable psychic elements that have produced in us the negative emotions of anger, envy, hatred, lust, pride, etc.

Unquestionably, the whole world is being shaken by the negative emotions and there is nothing that could be more contagious than them.

There is no doubt that there exists bacteria and viruses. Bacteria cause many illnesses and that is already proven in the laboratory tubes. Regarding the pathogenic viruses, they are infinitely small, therefore more harmful.

…Read more…

The Need to Change our Way of Thinking

“Lies and deception, in this manner (as I have said and I repeat) are false connections. When one is young, one is full of negative emotions and one becomes a liar. That is the crude reality of facts. If we truly understand and start to change our way of thinking and feeling, then very soon this will be reflected in ourselves.

… Let us begin, then, by changing our way of thinking and feeling. Many receive esoteric teachings, but if they continue thinking as before, as they did twenty years ago, what do they expect? They are wasting their time. If the teachings have been given to people so that they can self-realize themselves and if they continue thinking as before, obviously they are on the wrong path.”

-Samael Aun Weor

First of all, it is necessary to know the laws of the Gnostic esoteric work, that is, if we indeed want a radical and conscious change. In the name of the truth we will state that if there is any place where we shall begin to work on ourselves, it has to be in relation to the mind and emotions.

It would be absurd to begin working with the motor center, for example, which (as you already know) is related to the habits, customs and actions of such an organ or center; obviously this would be like beginning with an absurd fakirism.

Incidentally, speaking of fakirs, there are fakirs in India who raise an arm vertically, for example, and maintain it that way for an indefinite period of time: until it becomes rigid. There are others who remain in the same place for twenty or thirty years until they become statues. And after all this, just what is gained by these fakirs? Obviously, they develop some willpower, but we must not think that they create the body of Conscious Will, definitely not.

It is impossible to create a body outside of the ninth sphere. If it were possible to create any body in the absence of the ninth sphere, we would then have been born of the air, or in some lake, or from a rock; we would not be children of a man and a woman. Therefore, creation occurs in the ninth sphere, and that is obvious. Therefore, no fakir can create the body of Conscious Will outside of the ninth sphere. Nothing is gained, therefore, by those who dedicate themselves to fakirism except the development of some willpower.

Thus, to begin with the motor center would be absurd. To start working with the sexual center without having the correct information about the body of the Gnostic doctrine is even worse, because he who begins in such conditions does not know what he is doing. He does not have clear understanding of the work in the forge of the Cyclops. Obviously, he can commit serious mistakes. Let us remember that the first center is the Intellectual center; second, the Emotional; third, the Motor; fourth, the Instinctive and fifth, the Sexual center. There also exists the sixth center which is the Superior Emotional and the seventh, the Superior Mental center. But if we do not truly begin with the inferior centers of the human machine, we will make mistakes.

Before anything else, we should begin these studies with the intellectual and emotional centers. We need to truly change our way of thinking; otherwise, we will follow erroneous paths. Of what use would it be, for example, that you attend these classes but do not change your way of thinking? Here we give you esoteric exercises, you are guided within the doctrine, but if you do not change your way of thinking, of what purpose is all of this that you are taught?

…Read more…

Understanding the Bible

The following is excerpts from “The Authentic Symbolism of Christmas”:

…All of this is greatly esoteric; none of it can be taken literally.

…the Inner Christ has to walk upon the Waters of Life, to OPEN THE SIGHT of those who cannot see; to speak the Word, so that people can see the Light; to OPEN THE EARS of those who have not heard, so that they can hear the Word (when the Lord has grown in the initiate, he has to teach the Word and to explain what the Path is); to CLEAN THE LEPROSY (everybody is “leprous”, everybody; there is nobody who is not “leprous”; that “leprosy” is the Ego, the pluralized “I”; this is the “epidemic” that everybody carries inside: the “leprosy” from which we must be cleaned). Everybody is “handicapped” and does not walk on the Path of the Self-Realization yet. The Son of Man has to CURE THE HANDICAPPED, so that he can walk in the direction of the Mountain of the Being.

The gospel has to be understood in an Intimate way: in a deeper way. It is not related to a remote past, it must be lived within us, here and now.

If we start to mature a bit, we shall better appreciate the message that the Great Kabir Jesus brought to Earth…

…the Four Gospels cannot be understood if we do not study Alchemy and Kabalah, because they are Alchemical and Kabalistic; that is obvious.

It is said that the Jews have three sacred books. The first book is the BODY OF THE DOCTRINE, that is to say, the BIBLE. The second is the SOUL OF THE DOCTRINE: the TALMUD, where the national Jewish soul is contained; and the third is the SPIRIT OF THE DOCTRINE, the ZOHAR, which comprises all the Kabalah of the rabbis.

“The Bible”, the body of the doctrine, is written in code. If we want to study the Bible verse by verse, we’ll be doing it in an ignorant, empiric and absurd manner. That is why up until now, all the dead sects that have appealed to empirical interpretations of the Bible, have never agreed in their interpretations.

There are thousands of sects based on the Bible; this means that no one has understood the Bible…

…there are keys for the interpretation of the first text [the Bible]. Only with the third book, the “Zohar” (written by Simeon Ben Jochai, the Great Illuminated Rabbi) we can find the key to interpret the Bible.

Therefore, it is necessary to open the “Zohar”. And if we want to know something about the Christ, about the Son of Man, we must study the Tree of Life. How could we know anything about the Son of Man if we do not study the Tree of Life in the “Zohar”? It is not possible! When one studies the Tree of Life, one has to deeply study the TEN SEPHIROTH of the Hebrew Kabbalah.

Understanding the Importance of Esoteric Buddhism

Why is Buddhism so significant? The Buddhist Doctrine is simple and yet profound. It helps us to understand our present condition as well as the Path to a better state of Being. Its methods are purely practical and not theoretical.

Gnosis loves the Practical Application of Esotericism because we can decide for ourselves – through experience – if these methods are beneficial. If a method is not practical: then what is its use?

It has been said that the Authentic Spiritual Teaching of the Age of Aquarius is the wise combination of Esoteric Christianism and Esoteric Buddhism. We must understand the profound message of the Buddha in order to arrive at the Authentic and Selfless disposition that the great Master Jesus Christ (Yeshua Ben Pandir) brought to us.

Authentic Christianism, too, is practical and must be applied in ourselves if we wish to taste its banquet. “If you want to follow the Christ, you must deny yourself, pick up the cross and bear it”. See Matthew 10:38, 16:24; Mark 8:34, 10:21; Luke 9:23, 14:27, etc.

Luke 14:27 reads: “Whoever does not bear his own cross and comes after me cannot be my disciple.”
Remember in John 19:16-17, where it is written: “…So they took Jesus, and he, bearing his cross, went forth into a place called the place of a skull, which is called, in the Hebrew, Golgotha”

The word Golgotha is Γολγοθᾶ (Strong’s ref# G1115) gol-goth-ah’ and is of Chaldee origin (compare [H1538]); the skull; Golgotha, a knoll near Jerusalem: – Golgotha.

H1538 is גּלגּלת gûlgôleth or gul-go’-leth is a skull (as round); by implication a head (in enumeration of persons): – head, every man, poll, skull.

This verse is, therefore, telling us that we must bear our own cross and furthermore: that bearing this cross is something that must be brought to our skull (the place where our brain sits), our head (like the expression “get it in your head”), our psyche, our psychology; it is something that every man must do, something personal and psychological.

That cross is the “denial of self”. This sacrifice of the so-called “myself” (the ego or psychic aggregates of Buddhism) was exemplified in the Cosmic Drama lived by Master Jesus just over 2000 years ago during the Age of Pisces.

Buddhism gives us a wonderful introduction to that psychological work in the Four Noble Truths and its whole doctrine of “Selflessness”. Is this not a personal sacrifice? Is this not a ‘denial of self’? Did Jesus not sacrifice himself for us? Is the doctrine not the same? What is the Golden Rule? Did Jesus not show us ‘what he would like to have others do’ for him?

So, we must recognize (and intimately explore within ourselves) the Buddhist doctrine in order for us to truly understand the Christic doctrine.

We must recognize the reality of the Four Noble Truths if we want the Pistis Sophia (the aspect of Soul within each one of us that longs to end its suffering and be redeemed) to be joined with the Intimate Christ.

In “Pistis Sophia Unveiled”, Chapter 39 it says:
“The Intimate Christ, the Son of the Father of all the Lights, must seek Pistis Sophia in order to save her.

The Adepts of the Great Light also seek Pistis Sophia, who is hidden within the Initiate, in order to help her.

By helping, the Redeemers help themselves.

Give and you shall be given. The more you give, the more you shall be given, but whosoever gives nothing, even that which he has shall be taken away from him.

The Rulers of the Aeons fear the Mysteries of the Light. How difficult it is to ascend to the Thirteenth Aeon.

The fear of the Rulers in the presence of the Thirteenth Aeon is ostensible. The Initiate who attains the arrival to the Thirteenth Aeon is very rare.

The Intimate Christ will seek the power of your Soul. He will reveal the Great Mysteries to you, so that you can arrive at the Thirteenth Aeon.

It is not possible to arrive at the Thirteenth Aeon without previously passing through the Buddhist Annihilation.

Whosoever wishes to arrive at the Thirteenth Aeon must previously disintegrate the entire variety of undesirable psychic elements that we carry within our interior.

Pistis Sophia, bottled up within the psychic aggregates, is processed in virtue of her own bottled up state.

Whosoever wishes to arrive at the Thirteenth Aeon must disintegrate within himself not only the psychic aggregates of evil, but also the psychic aggregates of good.

We must pass beyond good and evil.”

Remember that the number 13 symbolizes Death, “Immortality: Death and Resurrection; Tranformations. Total change.”

This death is of a psychological nature and is the “Buddhist Annihilation”. We must eliminate the psychic aggregates, we must ‘kill’ them in order to tread the path of the Great Mysteries.

Know yourself!

Understanding Gnostic Schools

The following is extracted from a lecture entitled “The Gnostic Schools” by Samael Aun Weor:

People with a lack of comprehension mistakenly believe the Gnostic Movement is against Schools, Religions, Orders, Spiritual Societies and Sects.

Nothing could be more furthur from the truth. We are not against anybody; we only signal or indicate where the danger is.

The Masters of the Conscious Circle of the Solar Humanity are obliged to speak when it is necessary to do so, and to keep silent when it is necessary to do so. There are criminal silences and there are infamous words; it is just as bad to speak when it is necessary to keep silent as it is to keep quiet when we have to speak. However, this does not mean that the Masters are against somebody. We do not hate anybody, we attack no one; we just point to the danger, that is all.

There are four classes of schools:

1) schools that teach to Crystallize Soul;
2) second, schools that teach to Crystallize Soul and to Incarnate the Spirit (the Being);
3) third, schools that help as Kindergarden to Humanity;
4) fourth, schools of Black Magic.

Let us examine these four classes of schools in a successive order.

Schools that teach how to Crystallize Soul:

To crystallize Soul is something unusual for the religious people. Many have calumniated us, qualifying us as materialistic people.

Really, we are not materialistic. We are Esotericists and that is all.

The intellectual animal, mistakenly called man, believes that he or she already has Soul. Do not feel scared or scandalized; observe with patience, analyze, investigate…

The intellectual animal only has incarnated the Buddhata, the Inner Buddhist principle, the Essence, the Psychic Material, the Raw Materia necessary to create Soul.

It is necessary to awake the Consciousness, to awake the Buddhata, to strengthen it, to individualize it. That action is called ‘to make Soul’.

The Schools that teach how to make Soul are governed by instructors that already have Soul.

Only one who has Soul can teach others the complete theory of the Soul’s Fabrication.

All Schools that teach how to make Soul, know very well that man has a pluralized “I”, which wastes the psychic material in a miserable way through explosions of Anger, Greed, Lust, Pride, Laziness, Gluttony, etc., etc., etc.

As long as that Pluralized “I” exists within the man, we will be losing the forces of the Buddhata unfortunately.

It is necessary to dissolve that “I” if we really want to create Soul.

The true work of an instructor with Soul will be: to reform all of those that accept the reform, to make the people become normal, and to direct a School of Normality. Really, only the ‘normals’ can unfold themselves. Only the normals can become Super-Normal. The multitudes do not have Soul, they are controlled by the pluralized “I” and, therefore they do not have individuality. They are abnormal. This will be hard to accept for many, but it is the truth.

We have to say the truth at any cost.

Every instructor with Soul, has to teach to his disciples the Theory of Soul’s Acquisition. However, this is relative. The disciple has to do the work because the instructor cannot do the work for the disciple. Each one has to follow the path by him or herself.

The instructor of a School of Souls will work with embryos of souls, helping them in their growth, development and progress. Every School that teaches the Dissolution of the “I”, is a School of Souls. There are Schools of Souls in the teachings of Krishnamurti, Chan Buddhism, Zen Buddhism, Sufism, Christian “Quietude”, etc., etc., etc.

Every School of Souls teaches the technique for the I’s Dissolution. Really, only through the Creative Comprehension of all our errors, in all the levels of the mind, is the “I” inevitably disintegrated.

The Schools of Souls also teach systems and techniques to awake the powers of Buddhata. The Schools of Souls have very effective methods to awaken the Buddhata.

The Schools of Souls, teach the Science of Inner Meditation through which the Consciousness – the Buddhata – awakes. In this form we will attain the Inner Illumination.

The instructor of the Schools of Souls wants the annihilation of the pluralized “I” : Satan.

The instructors of the Schools for the Souls want for there to only exist one inhabitant inside of each human being, the Buddhata: the Soul.

Really, the nature of Buddhata is happiness. Buddhata itself is happiness.

Every School that teaches the Dissolution of the “I”, is a School for the Souls.

Every School that teaches how to fabricate Soul and Spirit, is a School of Regeneration. The Schools that teach to crystallize Soul only do good work, but those that teach how to fabricate Soul and Spirit do Superior Work.

The man that only fabricates Soul, can be mortal or immortal. He or she is immortal if he or she enters into a School of Regeneration; and is mortal if he or she does not enter in any School of Regeneration.

Every School of regeneration teaches the Maithuna; he that rejects the Sacred Fire becomes mortal. Soul that does not want to receive the Sacred Fire of the Third Logos, loses its inner forces little by little and after many reincarnations finally dies.

When we work in the fabrication of Soul, our work is done in the molecular world. When we work in the fabrication of the Spirit, we work in the Solar Electrical World. The common intellectual animals only really know this Cellular World (the physical world). Every Authentic School of Regeneration teaches the Three Basic Factors for the Revolution of the Consciousness. Those three factors are: To Die, To be Born, To Sacrifice ourselves for Humanity. The pluralized “I” has to die in order to create Soul.

We have to work with Alchemy, in order to have the right to attain the Second Birth.

Only when we are born as an Angel within ourselves, are we immortals.

One that does not know the Maithuna, cannot receive the Sacred Fire. If the Soul does not receive the Fire, little by little it becomes weak and dies after many centuries…

The Gnostic Movement is a School of Regeneration that has the three basic principles of the Consciousness Revolution.

Schools of Regeneration are: The Tantric Buddhism of Tibet, the Yellow Church of the Lamas, the Sufism with its dancing dervishes, the Chan Buddhism of China, etc.

In the past, there existed great Schools of regeneration. Let us remember the Eleusinian Mysteries, the Egyptian, Aztec, Mayan and Inca Mysteries. The Orphic Mysteries. The Mysteries of the Kambirs and Dactyls.

How to Learn to Listen

In the world there exists many lecturers that amaze the auditorium with their eloquence, however, few are those who know how to listen.

To know how to listen is something very difficult; in truth, there are very few who know how to listen.

When the Master or Mistress or the lecturer is speaking, the auditorium seems to be alert and following their words, they seem to be listening and alert, however, in the psychological depth of each one of them there is a secretary who is translating the words of the lecturer, that secretary is the “I”, the myself, the oneself. The work of that secretary is to misinterpret or mistranslate the words of the lecturer.

The “I” translates according to its prejudgments, pre-concepts, fears, prides, anxieties, ideas, etc., etc., etc.

The students in the school or the people that form the auditorium are, in reality, not listening the lecturer, they are listening to themselves, they are listening to their own Ego, their beloved Machiavellian Ego, which is not disposed to accept the Real, the True, the Essential.

Only in a state of alert novelty, with a spontaneous mind, without the weight of the past, and in state of complete receptivity can we really listen without the intervention of that ‘bad secretary’ called “I”, myself, oneself, Ego.

When the mind is conditioned by the memory, it only repeats what it has stored. The mind, conditioned by the experience of so many yesterdays, can only see the present through the dirty glasses of the past.

If we want to learn how to listen, in order to discover the New, we must live according to the ‘philosophy of the moment’. It is urgent to learn how to live from moment to moment without the preoccupations of the past and without the projections of the future.

The Truth is the unknown from moment to moment. Our minds have to be always alert, with complete attention, without prejudgments and pre-concepts in order to be really receptive.

It is necessary to learn how to live wisely, to refine our senses, to refine our behavior, our thoughts and feelings.

It is of no use to have a great academic culture if we do not know how to listen, if we are unable to discover the New from moment to moment.

The rough, rude, deteriorated and degenerated minds can never know how to discover the New. Those kinds of minds only understand (in a mistaken form) the absurd translations of that secretary called “I”, Ego, myself.

One Heart = Un Corazon


(From the 1976 manifesto, by Samael Aun Weor)

Knowing the need to create an indestructible organization to serve as a vehicle to carry the Christic ideas to the world; and considering any disaccording attitude very absurd, I have resolved to formulate the present manifesto, excluding from it the intimate esoteric matters of people’s private life.

Considering the fraternity as a concrete fact and not as a simple demagogy, with the present manifesto I wish to give form to IT. In no way might we be able to create, on the basis of the conflict, a monolithic harmony of our Gnostic Holy Church.

It should be known that all the legally registered Gnostic Churches, in the different countries, ARE A RELIGION OF STATE, with an extraordinary judicial credentials, authorities and GIGANTIC official powers, on an international level.

Looking at things from this point of view, any disruptive act would indicate lack of maturity among our Gnostic brethren and therefore a waste of energies and a waste of opportunities in the great service to humanity.

I want, therefore, that the groups in discord, forgetting about their priceless esoteric triumphs or their secret failures or about their revenging desires, unite themselves fraternally by means of a great armistice, thus we will avoid painful catastrophes that, instead of benefiting, will bring ruin and damages.




It seems to me very difficult to be able to reform the GNOSTICO MOVEMENT while DISCORD AND LACK OF LOVE AMONG THE GNOSTIC BROTHERS continues. I myself received here aggressive and insulting letters remitted to me by people personally. What would one say about a disciple that insults his teacher? I will not cite names nor surnames in order not to fall into THE ‘GOSSIPRY’.

In any case the disciple that insults his teacher does not deserve to be his disciple. Here in the PATRIARCAL HEADQUARTERS OF MEXICO, any body who attempts to insult to any of the established Teachers, will receive the note of immediate expulsion.

This is all I have to tell you for now: REFLECT very well on this question and if you want to serve as a bailsman, it is entirely your problem. For my part the correspondence I direct to you and your own house since I do not trust in that personnel.


Samael Aun Weor
Patriarch of the Gnostic Church


(Del manifiesto de 1976, por Samael Aun Weor)

Considerando absurda cualquier actitud en discordia, conociendo la necesidad de crear un organismo indestructible, que sirva de vehículo para llevar las ideas Crísticas al mundo, he resuelto elaborar el presente manifiesto, excluyendo del mismo los asuntos esotéricos íntimos de la vida privada de las personas.

Considerando la fraternidad como un hecho concreto y no como simple demagogia, quiero con el presente manifiesto dar forma a la misma. En modo alguno podríamos, sobre la base de la discordia, crear la unidad monolítica de nuestra Santa Iglesia Gnóstica.

Ha de saberse que todas las Iglesias Gnósticas, registradas legalmente en los diferentes países, SON UNA RELIGION DE ESTADO, con un documental jurídico extraordinario, autoridades y poderes oficiales GIGANTESCOS, a nivel internacional.

Miradas las cosas desde este punto de vista, cualquier acto divisionista indicaría falta de madurez en nuestros elementos gnósticos y por ende desperdicio de energías y pérdida de oportunidades en el gran servicio por la humanidad.

Quiero pues que los grupos en discordia, olvidándose de sus valiosos triunfos esotéricos o de sus fracasos secretos o de su deseo revanchista, se unan fraternalmente mediante un gran armisticio, así evitaremos catástrofes dolorosas que en vez de beneficios traerían ruina y perjuicios.




Me parece muy difícil poder reformar el MOVIMIENTO GNOSTICO en tanto continúe LA DISCORDIA Y LA FALTA DE AMOR ENTRE LOS HERMANOS GNOSTICOS. Yo mismo recibí aquí cartas insultantes y agresivas remitidas a mí por gente de ese personal. ¿Qué podría decirse de un discípulo que insulta a su maestro? No citaré nombres ni apellidos para NO CAER EN LA CHISMOGRAFIA.

En todo caso el discípulo que insulta a su maestro no merece ser discípulo. Aquí en la SEDE PATRIARCAL DE MEXICO, cualquiera que intente insultar a cualquiera de los Maestros establecidos, recibirá la nota de expulsión inmediata.

Esto es todo lo que tengo por ahora que decirles: REFLEXIONEN muy bien en esta cuestión y si quieren servir de fiador, es cosa enteramente suya. Por mi parte la correspondencia te la dirijo a tu propia casa pues no tengo confianza en ese personal.


Samael Aun Weor
Patriarca de la Iglesia Gnóstica


The following is from Ch. 2 of Revolution of the Dialectic:


We must be sincere with our selves and dissect the ‘I’ with the tremendous scalpel of “self-criticism”. It is absurd to criticize the errors of others; what is fundamental is to discover our own errors and then disintegrate them on the basis of analysis and profound comprehension.

It is only possible to act collectively when each individual is capable of acting individually with complete and absolute consciousness of what is being done.

The systems of the Revolution of the Dialectic will seem very lengthy to impatient people. However, another way does not exist. Those who want fast and immediate changes in the psychological and social order are the ones who create rigid norms and dictatorships of the mind. They do not yearn for others to know how to think, instead they dictate what has to be thought.

Every abrupt change defrauds its own objective and man becomes a victim once again of that which he struggled against. All the causes of the failure of any organization exist here, within ourselves.

-End of Excerpt from Ch. 2 of Revolution of the Dialectic

Blue Time or Rest Therapeutics

The following is from Ch. 1 of Revolution of the Dialectic:


    Upon the mysterious threshold of the Temple of Delphi, there was a Greek maxim inscribed on living stone which read Homo Nosce Te Ipsum, “Man, know thyself and thou shalt know the Universe and the Gods.”

    In the final instance, it is obvious that the study of oneself, and serene reflection, conclude in the stillness and silence of the mind.

    When the mind is still and in silence (not only on a superficial – intellectual – level, but also in each and every one of the 49 subconscious departments) then “the New” emerges. Then the essence, the consciousness, becomes unbottled and the awakening of the soul, the ecstasy, and Shamadhi occurs.

    The daily practice of meditation radically transforms us. People who do not work on the annihilation of the ‘I’ live like butterflies going from school to school and do not find their permanent center of gravity. They die as failures without having attained the inner Self-Realization of the Being.

    The awakening of the Consciousness is only possible through the liberation and emancipation from mental dualism, from the battle of the antitheses, and from intellectual waves. Any subconscious, infraconscious or unconscious struggle becomes an impediment to the liberation of the essence.

    Every antithetical battle, no matter how insignificant or unconscious it might be, indicates unknown obscure points in the atomic infernos of man. In order to achieve the absolute stillness and silence of the mind, it is indispensable to observe and to know those infrahuman aspects of oneself. It is only in the absence of the ‘I’ that it is possible to experience and live the Integral Revolution and the Revolution of the Dialectic.

    Blue Time or Rest Therapeutics has basic rules without which it would be impossible to emancipate ourselves from the mortifying shackles of the mind. These rules are:
    1. — RELAXATION: It is indispensable to learn to relax the body for meditation; no muscle should remain in tension. It is urgent to provoke and to regulate drowsiness at will. It is evident that with the wise combination of drowsiness and meditation results in that which is called Illumination.

    2. — RETROSPECTION: What are we looking for in retrospection? Due to the mechanical life that he lives, the intellectual animal forgets himself and falls into fascination. He goes around with his consciousness asleep, without remembering what he did at the moment of rising, and without knowing the first thoughts of the day, his actions and the places he has been to.

    Retrospection has as its objective the acquisition of awareness of one’s behavior or actions of the past. When carrying out the retrospection, we should not put any objections to the mind; we will recall memories of past actions, from the moment of beginning the retrospection to the moment of our lives that we desire to retrospect. We should study each memory without becoming identified with it.

    3. — SERENE REFLECTION: First we need to become fully aware of the mood that we are in, before any thought surges. Serenely observe our mind, pay full attention to any mental form which appears on the screen of the intellect.

    It is necessary to become sentries of our own mind during any agitated activity and to stop, for an instant, to observe it.

    4. — PSYCHOANALYSIS: Investigate, inquire, find out the origin of each thought, memory, affection, emotion, sentiment, resentment, etc. as they emerge in the mind.

    During psychoanalysis, one should examine, evaluate and inquire about the origin, cause, reason or fundamental motive of each thought, memory, image and association, as they surge from the bottom of the subconscious.

    5. — MANTRALIZATION OR KOAN: The objectives of this phase are:

    a.) To mix the magical forces of mantrams or koans in our inner universe.

    b.) To awaken the Consciousness.

    c.) To accumulate Christic Atoms of high voltage within.

    In this psychological work, the intellect should take upon itself a receptive, integral, unitotal, full, tranquil and profound state. One achieves the unitotal receptive state with the koans or phrases that decontrol the mind.

    6. — SUPERLATIVE ANALYSIS: Consists of an introspective knowledge of oneself. During deep meditation, introversion is indispensable.

    In that state, one will work with the process of “comprehension of the ‘I’ or defect” that one wants to disintegrate. The Gnostic student will concentrate himself on the psychological aggregate and will maintain it on the screen of the mind. Above all, it is indispensable to be sincere within oneself.

    Superlative Analysis consists of two phases which are:

    a.) Self-explora1ion: To investigate, in the depth of our Consciousness and in the 49 levels of the subconsciousness, when it was that the defect first manifested itself in our lives, when it last manifested itself and in what moments it is that it has more strength to manifest itself.

    b.) Self-discovery: To investigate what the foods of the ‘I’ are. To divide and reduce the defect into various parts and to study each part to get to know the kind of ‘I’ it originates from and the kind of I’s that originate from it.

    7. — SELF-JUDGMENT: To seat the defect being studied on the defendant’s bench. To bring to judgment the damages it causes the Consciousness and the benefits that the annihilation of the defect being judged would bring into our life.

    8. — PRAYER: One will ask the Divine Mother Kundalini, our inner and individual Mother, with much fervor. One will talk to her with frankness and introvert all the defects and faults we have so that She, who is the only one capable of disintegrating the I’s, will disintegrate them from their very root.

    It is pleasant and interesting to attend the meditation Halls (Gnostic Sanctuaries) every time one is able to do so.

    It is essential to always practice meditation with closed eyes so as to avoid external sensory perceptions.

-End of Excerpt from Ch. 1 of Revolution of the Dialectic