Q: Master, regarding the stillness of the Mind and a quiet Mind, what can you tell us?
M.: Well, naturally, we must distinguish between a Mind that is still and a Mind that is quiet, between a Mind that is silent and a Mind that is silenced. In the name of truth, we must emphatically state that true stillness and Silence of the Mind come about when the Ego and the Representations have died. The Mind is at rest, silent; the Mind becomes receptive, it is in the hands of the Being, and only the Being can do it.
Q: Master, what is the most practical way?
M.: The most practical way is common sense. Although many say it is the most common of the senses, I would say it is the least common. Of course, If a thief comes in and I open the doors for him, I'm doing something absurd. But if a brother comes and knocks rhythmically on that door, I'll gladly open it for him. Similarly, if some random guy comes along, bringing negative emotions, excited because he's found someone of the opposite sex for his lust, for his fornication, and starts talking about pornography, and I, very happy, open the doors for him, I'm opening the doors to a negative emotion. If a drug addict comes smoking dope, tells me how great it is, that through dope he's had such and such perceptions, that he's even received messages from beyond, from who knows what, and, excited, tells me to "give me a hit," and I "give myself a hit"—I'm an idiot, right? I've opened the doors to a negative emotion. This is clear; there's no need to complicate things.
Q: Master, do you mean that one is wrong to speak of a person, whether well or ill, given that critics don't transform these impressions?
M.: Yes, one shouldn't concern oneself with other people, for better or for worse; each person is who they are. Therefore, it's best to respect other people's lives and not open the door to negative emotions; that's absurd.
Q: Master, instead of negative or positive representations, what should we have to act?
M.: For now, work; there's no other option. Work! From now on, dedicate yourself to working on yourself. The day you have eliminated the psychic aggregates, the day you have eliminated the representations of the mind, then things will change. That day you will open your heart; that day you will receive the sparks that come from the higher parts of your own Being; you will be a whole individual. Now, get to work!
Q: Master, when one is engaged in the Work and manages to have certain perceptions without identifying with them, is this a product of self-observation?
M.: The sense of self-observation develops as one uses it. Obviously, it needs to be used, because an organ that is not used atrophies. As one carefully observes oneself, this marvelous sense of psychological self-observation becomes active. But one must be, so to speak, on mystical alert, to seek, through self-observation, one's own errors. As one observes oneself, the sense of psychological self-observation develops.
Q: Definitely, should we practice to awaken faculties while in this state, without dying?
M.: The most important thing is the psychological self-exploration of oneself in order to discover oneself. In every self-discovery, there is also self-revelation. When one admits to having a particular, individual psychology, one begins to self-observe one's own errors. When one discovers an error, one must try to understand it deeply at all levels of the mind. When one has understood the error, one can afford to reduce it to cosmic dust with the help of the fiery serpent of our magical powers. I am referring emphatically to Devi Kundalini Shakti, which unfolds and develops in the spine. "Seek first the kingdom of God and His righteousness, and all these things will be added to you."
Q: Could a mental representation be the origin of a psychic aggregate?
V..: Let's not confuse apples and oranges. Mental representations are one thing, and psychic aggregates are another. Mental representations exist from instant to instant, from moment to moment. You yourself, here, at this moment, are full of mental representations. But the representations of the Mind can be altered, become perverse demons, but they are REPRESENTATIONS. No Representation could give rise to a new Aggregate; Representations belong to one Mind, and Aggregates belong to another.
Q: Beloved Master, then that demon that results from the Representation... is the method needed to eliminate it the same as that used to eliminate the egos?
V.: Obviously, it is. If one appeals to the fiery Serpent of our magical powers to eliminate Certain representations, we can receive it immediately, and those representations will be reduced to cosmic dust. The mind must be clear, free; it must be a temple where only the flame of Prajna burns, that is, the flame of BEING.
Q: Master, then are representations a product of the egos?
M.: No, sir, I already said that we mustn't confuse apples and oranges, that representations are one thing and psychic aggregates are another. Just as objects are fundamental in the world of the senses, because objects are truly located in the world of the senses, so too is there a world of the mind. Representations within the mind are usually a terrible mess, positive or negative...
Q: Master, then what happens to the representations that come to us when we are trying to meditate, even if they are of figures very sacred to us?
A: When one is in meditation, many representations commonly come to the mind, but if one analyzes the matter, one discovers that these representations are embedded within the mind, that they have always been there. We need to free ourselves; the mind must be cleansed so that, instead of representations, the messages that come from there, through the Higher Centers, reach us. The messages that come from there are one thing, and the negative mental forms that come to the mind, the representations, are another.
Representations are one thing, and messages are another. The messages, I repeat, come through the higher parts of the Being and reach the Higher Mind, the crystalline Mind. They have a new flavor; they are not of time, they are beyond time. We must open ourselves to the new, whereas representations never have a new flavor; representations are of time.
Q.: Master, when a representation appears in the field, but the person does not identify with it but rather studies it, how could that be explained? What results are obtained?
A:- Well, it always turns out that this is a Representation. During sleep, there are usually Representations of a subjective, incoherent, vague, and imprecise nature. If the person does not identify with or become entrenched in such Representations, they simply study them, and by studying them, they understand them and know what kind of representations they are. They are usually related to many past mistakes, but one must clearly distinguish between Representations and Psychic Aggregates. One can have representations in the Mind of all one's lustful friends; these are representations that sooner or later must be eliminated. Aggregates are something else; Aggregates personify our defects. Representations are simply mental forms. The representation of a stone, the representation of a man, the representation of an animal, are simple forms. We must have a free mind; the Temple of the Mind must be clean and pure.
Q: Dear Master, regarding positive representations or positive impressions, can the same work taught regarding the transformation of impressions be done with representations?
M.: Well, it is good to try to understand a representation before eliminating it, similarly to how one does with psychic aggregates. When one understands that a representation is nothing more than a form of the mind, then one must eliminate it, but one must understand it in order to then eliminate it, and one eliminates it with the Fire of the fiery Serpent of our magical powers.
Q: Master, when there is a transformation of impressions, can there still be representations?
M.: One can digest certain impressions, but one cannot prevent the representations stored in the mind from ceasing to exist. One must strive to understand them in order to then eliminate them.
Q: To what extent is an experience in the inner worlds a mental representation?
M.: As long as the ego persists, one is not suitable for investigations in the psychological realm. No one could know the inner worlds of planet Earth without first knowing their own inner worlds. No one can understand the inner worlds of the solar system without first knowing their own inner worlds. No one could know the inner worlds of the galaxy we live in if they don't first know their own particular, individual inner worlds. One cannot be suitable for psychological research within the psychological space we inhabit until the ego has disintegrated and the representations emanating from the rustic sensory world have been eliminated.
People need, above all, to increase their level of consciousness in order to become truly suitable researchers of the psychological space. Therefore, we need to be psychologically self-exploring daily until we discover our errors and reduce them to cosmic dust. Only in this way is it truly possible to achieve self-awakening. We need to set aside so many theories, so much vagueness, so many inconsistencies that serve no purpose, and become awakened individuals.
In the name of truth, we must say that the world of the mind is the repository of all mental forms—past, present, and future. The world of the natural or universal Mind must therefore be studied thoroughly, deeply, if we wish to understand anything about the EGO and Representations. Many Gnostic Students have not been able to clearly grasp the difference between EGO and Representations.
We have emphatically stated that all the Psychic Aggregates together constitute what is called the EGO; each Psychic Aggregate is the very personification of some psychological defect. We have also stated that within each Aggregate there exists a certain percentage of intimate Consciousness. We have clarified that by disintegrating these Aggregates, we liberate Consciousness. We have given the techniques to follow, but in our discussion we added something different to this matter of Aggregates; I am referring clearly and precisely to the question of Representations. What difference would there be, for example, between Aggregates and Representations? That is what we will study from now on.
Within the purely practical realm of life, a person is a person, an object of the senses. The mental representation or mental image we have of a person is something else entirely, but it's similar to the difference between a person and their photograph. The person is the person, and their photograph is their photograph, their representation, what they represent. There are mental images, and one thing is a person in reality, and another thing is a mental image we have of that person.
The mental image is the representation of the person. Psychic aggregates constitute the ego, but representations perceive the objects of the senses in the world of the senses. Likewise, it's true that representations of the mind exist.
In esoteric worlds, the inner worlds, in the world of the mind, the Universal White Brotherhood calls such representations EFFIGIES. There are millions of them. I'm going to give you an example of the formation of effigies or representations: Many years ago, I still had the bad habit of going to the movies. About 20 years ago, on an ordinary day, I went to see a movie with a rather lustful tone; a couple appeared... etc. I watched the movie and forgot about it; I didn't think about it again. But in the world of the Mind, things changed. In that realm, I found myself in my Mental Body inside an elegant salon. I was sitting at a table, and opposite me was a very elegant lady. She was the same one I had seen in the movie, with the same features, the same walk, the same way of speaking, etc. Obviously, I was facing a Representation of that figure from the screen that had remained deposited in my Mental Body—an object, let's say, of a romantic nature with that mental lady who was nothing more than a Representation. Obviously, there was a very serious error: I had created that Representation, that Effigy.
Suddenly, I was forced to descend to the Astral World. I then found myself in a great Temple, before a Grand Master and a group of Masters. I still remember that it happened 20 years ago, that the Adept gave me a note written in his own hand. The order read: “Leave the Temple immediately, but with INRI…”—that is, keeping the sacred fire since there hadn’t been any actual fornication or anything of the sort, that’s all. Deeply saddened, I realized my mistake and went to the entrance of that Great Temple. But before leaving, I decided to kneel on a prie-dieu near the door and ask for forgiveness. Suddenly, the one who had brought me the note approached again; it was none other than the Temple Guardian himself, and he said to me, "Sir, you have been ordered to leave. Obey." "Well," I said, "I wish to speak with the Venerable." "It's not possible now. Sir, that could be later. At this moment, he is occupied with examining some effigies (representations)." I had no choice but to leave that Temple, and I returned directly, deeply saddened, to my physical body.
Once in my physical body, I concentrated on Christ, asking for forgiveness. I acknowledged the mistake of having gone to that place (the cinema). I understood that I had created an effigy in my mind and begged the Merciful One to repeat the test. I was heard because I had true understanding, and the following night, in my mental body, I was taken to the same place, to the same table, with the same people, with the same lady, who was nothing more than a mental representation. When the same "hustle and bustle" of the previous night was about to begin, I remembered my intention to amend my ways and immediately drew my Flaming Sword and pierced that mental lady with it. Then, I disintegrated her as a form because she was a mental form; the flame of the sword allowed her to disintegrate, to quickly turn to ashes.
Having completed this task, I descended again to the Astral World and entered my Astral Body. Now in possession of this vehicle, I found myself inside a Great Temple, the same one as the previous night. I was then received with joy and celebration, congratulated, and subsequently, my Inner Buddha, or Intimate Buddha, instructed me deeply, taking me in my mental body to the movie theaters to show me what such theaters are like. They're all full of larvae. Representations created by the moviegoers themselves, mental forms deposited in those dens of Black Magic. My Inner Buddha instructed me about all the dangers of going to the movies. He told me that instead of going to the movies, I should review my past lives, and he even made me reread some pages. Then he took a sword and broke it like that and said to me: "This is what could happen to you, you could lose your sword if you keep going to those dens of Black Magic." I said to him: "Lord, I will not return to those dens." And I did.
So, many years passed without me ever going back. I confess, however, because I can't lie to myself, that once they showed a movie about the end of the world by Miguel de Nostradamus. Well, I said, this can't be bad, it's about Nostradamus, about the end times, and I went. It was about Nostradamus and his centuries; I don't know if you know anything about that. I found it perfectly sane, but I wasn't reprimanded that time for the movie I went to see. And I didn't dare go back, because I might get in trouble for getting myself into trouble.
So that's how those "go-go" movies, or those with a lot of lust or eroticism, are. I never went back to that kind of thing; the only exception was the Nostradamus movie. Anyway, I recognize that it's dangerous to go into those dens because there are a multitude of parasites that are nothing more than Representations, mental forms of people; that is, of everything you've seen on the screen. So, in the name of truth, I tell you that Psychological Aggregates are one thing, and Representations are another.
The deceased, generally speaking, waste a lot of time in Devachan. I cannot deny that Devachan is a place of happiness, delight, and bliss, but the figures that make life pleasant in Devachan for the deceased are merely living representations of their relatives, family members, and friends they left on Earth. In short, the forms of Devachan are living Representations or Effigies. They are of an unusual nature, which is why I say they spend a lot of time in Devachan, but they are happy there; they feel accompanied by the loved ones they left on Earth. They don't realize, not even remotely, that this world of happiness consists of mere mental Effigies. If they did realize this, they would lose all of Devachan.
In the mind of each of us live many Representations of our friends, our family members, our relatives, our loved ones. It is clear, if someone tells us something about our relatives, etc., and we change our concept of these latter beings; that figure is altered, that is, that mental effigy, so to speak, is altered, and in being altered, it takes on new characteristics of violence, theft, bad faith, anger, etc., which violently attack us, becoming an obstacle to our esoteric work.
At this moment, I remember Rabinil. It sounds like a masculine name, but it refers to a lady, a woman from Tibet. She set out to create, truly, a representation at will, a mental effigy, and she gave this figure the form of a Tibetan monk, even achieving the crystallization and materialization of that monk. It is obvious that when someone knocked on her door, instead of her answering, the monk appeared; he was physically visible, such was the power with which she had materialized him.
After a certain time, that figure, that representation intentionally created by the lady, began to assume dangerous characteristics; it no longer obeyed, it did as it pleased, it began to attack everyone, even herself. And of course, that lady was terrified. In a monastery, everyone worked together to destroy that effigy. It was so strongly materialized that even they, true experts in the world of the mind, spent about six months of continuous work disintegrating it. That is a materialization of a mental effigy.
We must not open our minds to negative representations, because this is harmful. We should only open the doors to positive impressions. If we open the doors to negative impressions, to someone's gossip, or to speaking against someone we carry in our minds, the result will be fatal. The effigy or mental representation that we carry within us, which has been discussed, can be altered precisely by negative impressions. Such a figure then assumes dangerous characteristics, turns against us, and attacks us violently. That is clear; we carry a multitude of representations, and naturally, any one of them, when altered, becomes yet another internal enemy among those already existing. So, it is fitting that we reflect on this, that we learn to live intelligently; only in this way will we walk the path that will lead us to final liberation. It is necessary to guard the Mind. H. P. Blavatsky said: "The Mind that is enslaved by the senses makes the Soul as helpless as a boat that the wind drives astray on the waters..."
We need to control the senses and the Mind. Many mental birds, thoughts, enter the cage of the Mind, of understanding, and harm us; I am referring to negative representations. Now you will better understand what I am saying, that we must control the senses and the Mind.
You are walking down the street and suddenly you find a pornographic magazine on a corner; you start looking at it with a certain obscenity. The result is a new creation, a mental representation. That new representation is a bird of ill omen in the cage of the Mind, to cause harm and strengthen negative emotions and lust.
Therefore, the senses must be controlled. Unfortunately, people don't even remember to control their senses and their minds, and that is extremely serious. Instead of reading pornographic magazines, which lead to nothing but the creation of new mental constructs, it is worthwhile to study books of wisdom, the Holy Scriptures, etc. There is no doubt that true Initiatory Knowledge becomes Fire and therefore a power.
My dear brothers and sisters, true Wisdom, hidden wisdom as I told you, this does become fire, Sacred Fire, Universal Fire. I want you to understand that Fire is truly an unknown element to intellectuals; it is an element whose origin no one knows. We strike a match and fire is produced. Anyone would tell us that it is the product of combustion. There is no such thing. Before combustion existed, there was fire within the arm so that it could move; that is obvious. And after combustion, it receives the fire; I would say rather that with that match, the substance that produces the latent fire is destroyed when the wrapping containing the latent fire is destroyed, and the flame rises to the surface.
What truly interests us is not physical fire but the Astral Signature of Fire, that is, the Fire of fire, the Flame of the flame. Such fiery or Christic power, we might say, is the Solar Logos. And that is what interests us. We know that true knowledge becomes Solar Fire, but one thing is fire here in the physical world, and another kind of fire is fire during the Un-manifestation, or in the world of natural causes, or in Chaos. There we encounter directly the Lords of the Flame, who are true Fire. And we find that this power resides in Chaos, this electric creative power that induces all life in the Universe. This is what we see in the higher spheres of Cosmic Creation. Latent Fire is a marvel.
For all these reasons and more, you will see the necessity of studying this Wisdom or this Universal Cosmic Science, the study of Gnosis. Only this knowledge, related to the different parts of Being, can become Fire, living and philosophical Fire.
Much has been said about the Buddhas. There is no doubt that there are Buddhas of Contemplation and Buddhas of Manifestation. But these are beings who mastered the Mind, who destroyed the Ego, who did not allow negative emotions into their hearts, who did not indulge in the bad habit of creating mental images in their own minds or in the minds of others. Let us remember Soncapac; he is the same Buddha Gautama reincarnated in Tibet.
The Buddha of Buddha Amitabha, his true divine prototype, is another matter entirely. Amitabha is the Buddha of Contemplation, and Gautama, we might say, the earthly Buddha or Bodhisattva. We cannot deny that Amitabha expressed himself brilliantly through Gautama. We cannot deny that later Amitabha directly sent Gautama (the Bodhisattva or earthly Buddha) to a new reincarnation. Then he expressed himself as Soncapac. These are Buddhas of Contemplation, Masters of the Mind, beings who liberated themselves from the Mind, Lords of Fire. It is clear, all those Buddhas worship the Great Buddha, that is, the Logos, and pay homage to it.
Looking at things from this angle, from this point of view, we increasingly understand how to free ourselves from the Mind, how to learn to live wisely, if we truly want to become Buddhas of Contemplation. That is obvious. We must feel the NEED for final liberation; otherwise, LIBERATION would not be possible.
In the name of truth, we must say: as long as we are slaves to the EGO and the Representations of the Mind, final Liberation will be more than impossible.
Why do the disembodied waste time? I repeat, because of the Representations. These accompany them in Devachan, and although they enjoy apparent happiness, they are obviously wasting their time miserably. Humanity wastes a great deal of time with the Ego. All of that is bitter more than gall.
The time has come to understand that the Uncreated Light is fundamental; the desire for life becomes Uncreated Light. This Uncreated Light arises from the depths of the darkness of Non-Being. We must all yearn for the True Light and work toward the purpose of one day being born into the Uncreated Light.
Currently, there are many Bodhisattvas in the world. It so happens that in past eras of our planet Earth, during the Golden, Silver, and Copper Ages, many entered the Mysteries and became Adepts. In other words, they became Buddhas. But when the Kali Yuga came, the Ego gained terrible strength; it took hold in all those ancient Initiates because they did not know how to live; they succumbed to temptations. Otherwise, the Ego would not have resurfaced in them. Today, many fallen Bodhisattvas walk the face of the Earth. If they took better care of the Mind, disintegrated the Ego, and resolved not to create any more mental effigies, they would emerge victorious.
What is a Bodhisattva? Simply put, it is a germ, a seed. A seed with a microscopic etheric organism that can develop within itself a Celestial Being; but if it does not, such a seed does not develop, the opportunity is lost. Glorious beings who lived in the civilizations of Egypt, Babylon, etc., are now latent in those seeds which, in some individuals, are stored within their endocrine sexual glands. If this seed, with an etheric organism, were to develop, these Beings would regain full possession of their bodies and would be a blessing to humanity. Unfortunately, the worst enemy of all these fallen beings, all these dethroned Adepts, is the Mind.
That is why I have insisted so much on the need to not open the doors of our Mind to negative impressions that can alter certain Representations, hindering our inward and upward progress. For this reason, I have emphasized so much the need to disintegrate the beloved EGO. The Ego and the BEING are incompatible; that is obvious.
Well, I hope you have been able to understand what Mental Representations or effigies are in the world of the Mind. Before concluding this lecture, I offer the floor to those who have not understood, so they may ask questions, and as I said, with confidence.
Q: Do the Effigies return with the Ego or do they disintegrate with the Personality?
M.: Effigies can be preserved for some time until they gradually weaken. Sometimes they return, not always, and they weaken little by little. When one loses interest in a particular Effigy or Representation, they can no longer be nourished and they dissolve.
Q.: Master, one creates good and bad Representations. Do good Representations form Effigies?
M.: Of course, there are good ones. There are positive and negative Representations or Effigies, but they are nothing more than mere mental forms. When one learns to live from moment to moment, the possibility of creating such forms disappears, but if one continues through time, the Effigies also continue to be created over time.
Q.: Should these positive Effigies also be eliminated?
M.: Both are nothing more than fleeting, vain figures that have no true reality, and therefore it is better to disintegrate them.
Q: So, the negative effigies are the ones that are harming us the most?
M.: Obviously, that's right, they are the ones that do us the most damage. It could happen that a positive effigy, let's say about a friend, is corrupted by having listened, for example, to gossip about them. Then, this effigy, already altered, assumes the new form that we give it and, of course, it becomes an inner enemy that attacks us and can even cause us to fail.
Q: Is the difference between Representation and Ego that the Ego has a portion of Essence bottled up and Representation does not?
V.M.: That's correct, in Representation there is no bottled-up Essence.
Q: Beloved Master, is the vanity of believing oneself to be a good Gnostic a Representation?
M.: Well, that changes things. If someone has the vanity to believe themselves a good Gnostic, that's due to the ego of vanity; there is no effigy, no representation. They simply feel like the "mother of the chicks" and the "father of Tarzan," that's all.
Q: We assimilate the method for eliminating the ego daily in practice, but what method is necessary to eliminate the effigies?
M.—Well, as above, so below: by means of the fiery weapons of Vulcan, we can disintegrate an Ego that is so heavy, governed by 96 laws, some by 48, some by 24, some by 12, also Egos of 96 times x 1, x times x 2, times x 3, x times x 4, times x 5, x times x 6, x times x 7, x times x 8, times x 9. And yet we disintegrate them through the intense work of the Forge of the Cyclopes, in the blazing furnace of Vulcan. How much more so a Representation! To disintegrate it does not require so much effort,
A little attention and a single task in the Forge would suffice to disintegrate an Effigy.
Q: What do we do with those Effigies we've had since childhood?
.M.: Well, it seems you're confusing Teleoginoric Tapes with Representations. And if it's a representation of a film you saw in childhood, the procedure is the same as that used to disintegrate the Ego; it doesn't take much work to disintegrate a Representation.
Q: What causes the formation of Representations? Is it the Ego? The state of our mind?
M.: Well, the senses, because it's evident that the forms of the senses penetrate through them and are deposited there in the form of Representations. A Buddha is a being without representations; that's why he's a Buddha, because he carries no representations in his mind, neither positive nor negative. That's why he's a Buddha: he's whole, complete, enlightened. He has developed, so to speak, within himself the uncreated light; He has self-realized it within himself.
Q: Venerable Master, can a positive representation help a person heal?
M.: Well, the representation used for healing is a positive representation, but after it has been used for that person's healing, it must disintegrate; otherwise, it remains there, causing problems in the mind.
Q: Beloved Master, do representations in the mind have anything to do with mechanical imagination?
M.: When a representation arises mechanically, it is related to mechanical imagination, but when it arises intentionally, it is undoubtedly conscious imagination that has participated in the formation of the representation.
Q: We can create representations of other people, but can we really create representations of ourselves?
M.: One can create as many representations as one likes, like that lady who created the representation of the monk and it took her six months to disintegrate it.
Q: Beloved Master, could you give me an example of a representation we could create?
.M.: Well, imagine you are a Superman filled with power and you create a representation of yourself. One can create positive or negative representations with one's mind.
Q: Master, are incubi and subccubi a type of effigy?
M.: Well, such incubi and succubi are said to be a type of effigy, but I would go further. I simply believe that these so-called incubi and succubi are psychic aggregates created at will by the vice of their progenitor. So we could call them aggregates of incubi and succubi in the human psyche, that's all. They steal part of the consciousness of their progenitor or progenitors, so they are not mere representations.
Q: Do these aggregates of incubi and succubi also require a special form of destruction, a special technique?
M.: Well, I've been reflecting on this now, and I see the need to disintegrate them in the same way that any psychic aggregate is disintegrated; they are aggregates created by those who have such a vice.
Q: Would a cleaning help us with this?
A:- Here, the only thing that matters is the Spear and firm work with the Divine Mother Kundalini in the Forge of the Cyclopes. Cleansing is useless there; Psychic Aggregates are not eliminated through cleansing.
Q.: Beloved Master, the Essence outside the body of affections and desires, would it see things through Representations in a more complicated way?
A- No, it would see them within stark realism, because if one, for example, within Samadhi, manages to live in that Atman World, or in that region where Atman expresses itself with all its power, one discovers that there everything is joy, one sees Nature as it is, and as it was. It is one thing to see a picture of something, another to see a picture of Nature as it is, and yet another to see a photograph of that picture of Nature. In this case, the photograph is the Representation of that picture of Nature.
Q: A person who has died to themselves, even if they have the physical vehicle, a window through which they look out onto this physical world, will they see things as they truly are?
M.: As they are in themselves. One must distinguish between things and things. This was already very well established by Immanuel Kant, the philosopher of Königsberg, in the "Critique of Pure Reason."
Q: Master, by not transforming impressions, do we form new Psychic Aggregates? And by living according to the philosophy of momentality, do we allow Representations to penetrate our minds?
M.: When one lives according to the philosophy of momentality, it is clear that one does not create Representations because one lives from moment to moment, that is obvious, so dissolving the Psychic Aggregates is better. As one eliminates the Psychic Aggregates, one learns to live from moment to moment.
Keep in mind that the Psychic Aggregates are time, the EGO is time, it's a book of many volumes; but if we disintegrate the SELF, we disintegrate Time. It's obvious that by learning to live from moment to moment, one gradually realizes oneself, as one eliminates the PSYCHIC Aggregates: that is, as one eliminates time, as one eliminates the Ego. And time within us is the Ego. Then time no longer exists; we learn to live from second to second.
Q: Master, would you recommend a Representation to eliminate the Ego?
M.: Well, that would be, let's say, a contradiction. In common sense, it would be like trying to start a car by putting on the brakes. Obviously, the car wouldn't work. Representation as a means of dissolving the Ego doesn't work, because the only thing that truly dissolves the Ego is fruitful work on the Forge of the Cyclopes.
Q: Master, we achieve seeing things for ourselves as we die to ourselves, as we have heard from you. To see the Ego in itself, not a Representation of the Ego, not a nonexistent, imaginary Ego, no, but as it truly is; that is, to see it with that Higher Emotion, that is the only way for the Ego to truly die. The practice of the Death of the Self becomes sterile the moment we stop seeing the Ego as it is, but rather a Representation of the Ego.
M.: Well, this is simply, let's say, a game of the Psyche, because in reality, truly, it doesn't We will be able to see the Ego in itself if we have not developed the Sense of Psychological Self-Observation. Only by developing such a Sense is it possible to see the Ego. To see the Ego as a Representation would be to fall into a vicious circle, a form of self-deception.
We are interested in dissolving what we are feeling, what is thinking about us at a given moment, what is offending another at a moment, what is feeling lust at a moment, what is burning the flesh with lasciviousness at an instant—that is what must be disintegrated. We need to be practical. It is not about forming Representations of the Ego, but about psychologically observing ourselves and disintegrating it.
Q: Speaking of Self-Observation, does this have a relationship with the Higher Centers of the organic machine?
M.: Well, obviously the higher Centers of the human machine are distorted precisely by the education received. Therefore, we must purify these centers of the human machine, and that is precisely why the work of intimate self-realization is so difficult. There are two things that are harming us, that prevent someone's self-realization.
We are referring precisely to the flawed education received during our formative years and to heredity. Our earthly father, our earthly mother, had certain habits, certain customs, whether right or wrong, but they had them. They, in turn, had them because the inheritance was in their genes; they had inherited it from our grandparents. Our grandparents had the same customs because they had inherited them from our great-grandparents, and so on.
So, due to the inheritance we carry in our genes, there is a tendency to repeat certain mistakes like our ancestors, and they are so deeply ingrained in us that we are not even aware of it. So, the poor education received during one's formative years is an obstacle to the Self-Realization of the Being.
Q: Master, are mental representations always mental, or are there also effigies of an emotional, instinctive, or sexual nature?
M.: All effigies are mental because, after all, they are the world of the Mind. The Mind is the Mind, and the Being is the Being. The Astral World is nothing more than condensed Mind, and the Physical World is nothing more than condensed Mind. So we must think that effigies are mental; that is obvious.
Q: When we listen to someone and a representation passes through us, what do we do?
M.: Well, if one is paying full attention, these manifestations shouldn't arise. But if one is not paying full attention while listening, other things arise in the Mind: negative thoughts, memories. If one is fully concentrated naturally and spontaneously, it is impossible for such negative thoughts or memories to arise. If they do arise, it is because one is not focusing their attention on themselves. Therefore, one must pay closer attention.
Q: When one is working with the imagination, how can one know that one is not forming mental images?
M.: Well, the sleeping person is asleep. What would they know! Wake up and then you will know: that is the stark reality of the facts. A sleeping person is asleep, what more can one know! One must wake up.
Archangel Samael Planetary Logos of Mars.
Comments