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                                                                                      VII

                                                   THE ORGANIZATION OF THE PSYCHE

Behind blind belief, behind disbelief and skepticism, lie many shades of false morality and many mistaken concepts of false respectability, in whose shadow the EGO is strengthened.

Let us begin our lecture. We could call it Intuition.

First of all, we must start with the foundation:

Man. Where do we come from? Where are we going? What is the object of our existence? What is the purpose of our existence? Why do we exist?

These are a series of questions that we must clarify and resolve. A child is born and, in fact, receives the physical body free of charge; this is obvious. A marvelous body with some 86 billion neurons at its service. It has cost him nothing.

As the child grows, the Sensual Mind gradually opens up. This mind, in and of itself, informs through external sensory perceptions. And it is precisely with the data provided by these perceptions that the Sensual Mind always elaborates its concepts of content, which is why it can never know anything about Reality. Its reasoning processes are subjective, moving within a vicious circle: that of external sensory perceptions, that much is obvious.

Now you will understand a little better what Subjective Reason is in itself, but a clear distinction must be made between Subjective Reason and Objective Reason.

It is obvious that the child has to go through all the educational processes: Kindergarten, Primary, Secondary, University. Subjective Reason is nourished by all the data that the various Scholastic Institutions provide.

But it is true that no Educational Institution could give the child, or the young person, or the adolescent, exact data about that which is not of time, about that which is Reality. Indeed, the speculations of Subjective Reason lead, intellectually, to the absurd realm, we might say, of utopianism. Or at best, to mere subjective opinions, but never to the Experience of Truth, of that which is beyond time.

Objective Reason, on the other hand, which unfortunately receives no instruction, for which there are no schools, remains perpetually neglected. Undoubtedly, the reasoning processes of Objective Reason lead us, we might say, to exact and perfect postulates. But the child, from place to place, is educated subjectively; for him, no form of higher instruction exists.

The data that the senses provide to the adolescent's Subjective Mind, to the Sensual Mind, we might say—all scholastic matters, family issues, etc.—are merely empirical and subjective, and that is what is lamentable.

In principle, the child has not yet lost the capacity for wonder. Obviously, he is amazed by any phenomenon. A beautiful toy awakens that wonder in him, and children have fun with their toys. As he grows, as his Sensual Mind receives information from school, his capacity for wonder fades, and finally, the moment arrives when the child becomes a young person, and the young person has completely lost that capacity.

Unfortunately, the information one receives in schools and educational centers only serves, as I said, to nourish the Sensual Mind, but nothing more. In this way, and with these current educational systems, the only thing that is truly achieved is the forging of an artificial personality within us at school, in academia, at university.

Keep in mind that, in reality, the knowledge studied in the Humanities will never serve to form the Psychological Man. In the name of Truth, we must clearly state that the subjects currently studied in Educational Institutions have no relation whatsoever to the different parts of Being.

That is why they only serve to:

First: falsify the five cylinders of the Organic Machine.

Second: deprive us of the capacity for wonder.

Third: develop the Sensual Mind.

Fourth: forge a false personality within us.

And that is all. Thus, let it be clearly understood that the Sensual Mind could in no way produce a radical transformation in us. It is important to understand that the Sensual Mind, however cultured it may seem, will never be able to pull one out of the automation and mechanical state in which all people, the entire world, find themselves. One thing is man as a mere animal, that is, the "Intellectual Animal," and quite another, indeed, is the true Psychological Man. When I use the word "Man," I naturally also include woman, and this should be clearly understood.

We are born with a marvelous physical body, but in reality, we truly need to do something more. Forming the physical body is not difficult; we inherit it. But forming the Psychological Man is difficult. To form the physical body, we don't need to work on ourselves, but to form the Psychological Man, we must work on ourselves; that is obvious. It is, therefore, a matter of organizing the disordered Psyche to create the Psychological Man, who is the true Man in the fullest sense of the word.

Master Gurdjieff said that the Organic Machine has no Psychology. I have to strongly disagree with him on that point. Yes, psychology exists in any organic machine mistakenly called Man; the problem is that it is disorganized, and this is different. Organizing that psychology within the "intellectual animal" is urgent, imperative, and cannot be postponed if we truly want to create the real Man, who is the psychological Man.

Therefore, distinguish between the intellectual animal, mistakenly called Man, and the true and authentic psychological Man. We need to work on ourselves if we want to create such a Man. However, there is a struggle within us; the sensual mind is the declared enemy of the higher mind.

The sensual mind identifies with any circumstance. If, for example, we suddenly find ourselves at a lavish banquet and identify so strongly with the food that we become gluttons, or so strongly with the wine that we end up drunk, if we encounter a fascinating, interesting person of the opposite sex, and identify so strongly with them that we end up fornicating or simply becoming adulterers, then in these circumstances and in this way, it is not possible to create the Psychological Man.

If we are to begin the work of creating the Psychological Man anywhere, it will truly be by working on ourselves, never identifying with any circumstance, and observing ourselves from instant to instant, from moment to moment.

There are those who stray from the path; there are societies, schools, orders, lodges, religions, and sects that attempt to organize the human psyche through certain maxims that we might call "Golden Rules," communities that, through this or that maxim, aim to achieve something they call purification, holiness, etc. All of this urgently needs to be analyzed. It is obvious that any maxim of an ethical or religious nature could never serve as a standard for the Different events in life. A maxim structured with Higher Logic, like Ouspensky's logic, for example, could never truly create a new Cosmos or a new Nature. Strictly subordinating ourselves to a maxim for the purpose of organizing our Psyche would be absurd; it would mean becoming slaves, obviously.

Therefore, it is worthwhile to reflect on many ethical catalogs and moral codes considered "Golden Maxims." Furthermore, there is so much to analyze before one can embark on the work of organizing the Psyche that, unquestionably, a demonstrative statement, for example, however rich and perfect it might be, could be false, and what is worse, intentionally false.

So, when we attempt a transformation of ourselves, we must become a little more individual. I don't mean selfish; understand this as learning to think better and in a more independent and perfect way than many sacred sayings, "Golden Maxims," as I already said, aphorisms that everyone considers perfect, but which could not serve as a measuring stick for achieving an authentic transformation and organization of the psyche within us.

It's about organizing the internal psyche, and we have to move away from so much subjective rationalism and get, as they say, to the point, to the facts. We must face our own mistakes as they are, never trying to justify them, never trying to run away from them, never trying to excuse them. We need to become more serious in our analysis; we have to be, let's say, more judicious, more understanding.

If we truly don't look for escape routes, then we can work on ourselves to achieve the organization of the Psychological Man and stop being mere "Intellectual Animals" as we are until now. Psychological self-observation is fundamental. We truly need to observe ourselves from moment to moment, from second to second. For what purpose? What is it? To discover our psychological defects. But to discover them in the realm of facts, to observe them directly, judiciously, without evasions, without excuses, without escape routes of any kind.

Once a defect has been discovered, then, and only then, can we understand it, and in trying to understand it, we must, I repeat, be severe with ourselves. Many, when they try to understand an error, justify it, evade it, or hide it from themselves. That is absurd. There are also some Gnostic brethren who, upon discovering this or that defect in themselves, begin with their, let's say, theoretical mind to make speculations. That is extremely serious. Because, as I already said, and I repeat it now, the speculations of the merely subjective mind will inevitably lead to the realm of UTOPIANISM; that is clear. Therefore, if one wants to understand an error, purely subjective speculations must be eliminated, and to eliminate them, one needs to have observed the error directly; only in this way, through correct observation, is it possible to correct the tendency toward speculation.

Once one has fully understood any psychological defect at all levels of the mind, then one can afford to break it, disintegrate it, reduce it to ashes, to cosmic dust. However, we must never forget that the mind, by itself, cannot radically alter any defect, ever.

The mind, by itself, can label any defect with different names, can move it from one level to another, hide it from itself, hide it from others, but never disintegrate it.

I have spoken here many times, I have told you that we need a power that is superior to the mind, a power that can truly reduce any psychological defect to ashes. Fortunately, that power exists deep within our psyche; I'm referring clearly to Stella Maris, the Virgin of the Sea, a variant of our own Being,  a derivative  one, the Divine Mother.

If we concentrate on that variant force that exists within our psyche, that force that some cultures called Isis, others Tonantzin, and still others Diana, etc., we will be assisted; then the defect in question can be reduced to cosmic dust.

Any Psychic Aggregate, a living personification of this or that error, once it has been disintegrated, releases something; this is called ESSENCE. It is clear that within any of these "bottles," known as Psychic Aggregates, there exists bottled-up Essence or Soul Consciousness. When this or that error is broken, the percentage of Essence deposited or bottled there is released.

Each time a percentage of Buddhic Essence is released, the percentage of Consciousness increases in fact and by its own right. And so, as we break down the Psychic Aggregates, the percentage of awakened Consciousness will multiply, and when all the Psychic Aggregates are reduced to ashes, Consciousness will also have awakened in its entirety. If we have only broken down 50% of the undesirable, inhuman psychic elements, we obviously possess 50% of awakened Objective Consciousness.

But if we manage to break down one hundred percent of the undesirable Psychic Aggregates, we will, in fact and by right, achieve one hundred percent Objective Consciousness. Thus, through incessant multiplication, our Consciousness will shine ever brighter; that is obvious.

Achieving absolute awakening is what we desire. It is possible if we follow the correct path; otherwise, it would not be possible to achieve it; that is clear.

In any case, as we break down the undesirable psychic elements that we carry within us, different Siddhis, or Luminous Faculties, will emerge in our Psyche, and when Buddhist Annihilation has been achieved, then we will truly have attained the most absolute Enlightenment. The phrase "Buddhist Annihilation" greatly bothers certain pseudo-esoteric and pseudo-occult organizations. Instead of bothering us, we actually find the phrase appealing; achieving one hundred percent Consciousness is something we yearn for.

Many desire Enlightenment, many feel bitter, suffer in the Darkness, and endure the various bitter circumstances of life.

Enlightenment is highly desirable, but it has a reason for being. The reason for Enlightenment is DHARMADHATU. This Sanskrit word may sound somewhat strange. DHARMADHATU comes from the root DHARMA.

One could disintegrate the undesirable psychic elements we carry within us, but this would not necessarily lead to radical Enlightenment. This is where what is called the Third Factor of the Revolution of Consciousness comes into play: Sacrifice for Humanity.

If we do not sacrifice ourselves for humanity, it would not be possible to achieve absolute Enlightenment because, I repeat, the reason for being of Enlightenment is DHARMADHATU.

It is obvious that if we disintegrate the Ego, we are rewarded. It is absolutely true that if we create the Higher Existential Bodies of the Being, we are rewarded. We cannot deny that if we sacrifice ourselves for our fellow human beings, we are rewarded; all of this is undeniable.

To achieve absolute Enlightenment, it is necessary to work with the Three Factors of the Revolution of Consciousness: Birth,that is, creating the Higher Existential Vehicles of the Being; Death, disintegrating the Ego in its entirety; and Sacrifice for Humanity. These are the Three Factors of the REVOLUTION OF CONSCIOUSNESS.

But as I was saying, we must know how to work on ourselves; that is obvious. We need to organize the Psychological Man within ourselves.

First of all, before we can achieve absolute Enlightenment, the Psychological Man.The psychological body must be born within us. And it is born within us when the psyche is organized.

We must organize the psyche within ourselves, here and now. If we work correctly, we organize the psyche.

For example: if we don't waste the energies of the Emotional Center, if we don't waste the energies of the Mind, or those of the Motor-Instinctive-Sexual Brain, it is obvious that with such a reserve we create, or come to create, to give form to, the second Psychological Body within us, the Body of Emotions, let's call it the EIDOLON.

It is undeniable that if we free ourselves from the Sensual Mind, we will truly save intellectual energies with which we could nourish the third Psychological Body or INDIVIDUAL MIND. In speaking out about the Sensual Mind, I want my brothers to clearly understand that I do not deny the usefulness of the Sensual Mind and that we need to live in perfect balance, knowing how to manage the Higher Mind and knowing how to use the Sensual Mind.

Because if one does not know how to use the Sensual Mind, one forgets the daily and normal issues, one does not fulfill one's duties in life. Therefore, the Sensual Mind is necessary. But one must know how to manage it intelligently, with balance; that is to say, the Higher Mind and the Sensual Mind must be balanced in life, that is obvious.

There are people who are only concerned with the Higher Mind, for example, certain hermits who live in caves in the Himalayas, and they forget that they have a Sensual Mind. The Sensual Mind needs to function in a balanced way to fulfill one's duties in life.

The struggle between the Higher Mind and the Sensual Mind is terrifying. Let us recall Christ during his fast in the desert. A demon appeared to him and said, "All these kingdoms of the world I will give you if you will bow down and worship me." That is, the Sensual Mind tempting him. And the Higher Mind responded, saying, "Satan, Satan, it is written, 'You shall worship the Lord your God and Him only shall you obey.'"

Jesus did not allow himself to be dominated by the Sensual Mind, but this does not mean that such a mind is not useful. What happens is that it must be kept under control; it must operate in perfect balance with the Higher Mind.

When trying to organize the Psychological Man, a terrifying struggle will obviously occur between the two minds: the Higher Mind, the Psychological Mind, and the Sensual Mind. The Sensual Mind desires nothing related to the Higher Mind. The Sensual Mind finds pleasure when it identifies with a scene of lust, or with a painful event in the street, or with a glass of wine, etc. The Psychological Mind violently opposes this.

Let me illustrate this with an example. I was in a car, someone was driving, and we were traveling in the left lane of a street. In the right lane, a lady was driving another vehicle. Suddenly, the car that lady was driving changed direction and tried to enter a supermarket. It's obvious that, traveling in the right lane, she had to turn somewhere to enter it. If the supermarket had been on her right, she would have turned right. But unfortunately, it was on her left. And the left lane was occupied by the car in which we were traveling.

That lady didn't care about anything at all and definitely turned left, and of course, crashed into the car we were in. The damage wasn't serious, it was minimal for that other car. But here's the interesting part.

As it happens, the driver of the car in which I was traveling didn't admit He was at fault, and in truth, he wasn't. He wasn't responsible for another vehicle cutting him off, turning violently while he was driving. Naturally, he told this to the woman in question. The woman insisted she was right, of course. Her reason was patently absurd, and any traffic expert would have immediately dismissed it.

Nevertheless, she insisted on calling the insurance company to resolve the issue. After about two hours, the insurance company still hadn't arrived. The woman insisted on being paid the 300 $ she claimed the damage cost, the repair of her vehicle that she herself had damaged.

The occupants of the I was traveling in and its driver were definitely furious, and even if any of them could have paid, they weren't willing to, such was their anger. For my part, I resolved not to identify myself in that situation, since our psychological discipline, our Psychological Judo, tells us that in such cases one should not identify oneself: it is obvious that I remained calm in accordance with our Psychological Judo.

Well, but time was passing, two hours and possibly many more we would have to wait since the insurance company didn't appear. Finally, that lady approached me very respectfully, since she saw that I was the only one who was calm. The other occupants were shouting. She said to me: "Sir, if you would give me even 300 $, we can put this matter aside, because I'm wasting time and we're all wasting it." But if you observe the position of the two cars, if you wanted to turn left, you should have used the left lane, but if you are in the right lane and yet try to enter that supermarket, it is not possible to enter in the right lane when the left lane is occupied. Any traffic expert would disqualify her. "Sir, what are we doing wasting time? The insurance company isn't coming." Fine, take your 300 $ and go on your way. No problem, continue your trip.

Obviously, there was a general protest from those present; they were indignant not only with that lady but with me as well. Such was their state that they couldn't help but protest; they were completely identified with the scene, and of course, they called me a fool, etc., etc., etc., and a whole lot of other nonsense.

Of course, one of the drivers drove straight toward the ladies with the intention of insulting them, since there were several of them, the driver and her passengers. I went ahead a little and told that lady: Go on your way and pay no attention to the insulters.

Well, the woman, very happy, managed to give me a final wave from afar, and the car disappeared down those city streets. I could have waited three, four, six hours, an entire afternoon, and possibly even into the night, until the insurance company arrived company to reach a foolish agreement. There really wasn't a serious problem; the damage to that car was minimal. But even though those occupants had money, they were in no way willing to pay. They were so caught up in the situation that, obviously, they had no desire, as they say, to back down. I certainly saved them from a number of annoying details and hassles, I possibly saved them from going to the police station, I saved them from fifty thousand silly problems, bitterness, and arguments. But they were so caught up in the situation that they didn't even realize the good I had done them. That's how people are.

So, my dear friends, you really must understand that identifying with circumstances brings problems. It's absurd to identify with circumstances, completely absurd; it wastes your energy. With what energies would we organize, for example, the Astral Body if we let ourselves be carried away by those Outbursts of anger, those dreadful tantrums, those fits of rage that have no reason to exist? All because we identify with the circumstances.

With what strength could one afford to create an Individual Mind if one truly squanders intellectual energies, wasting them on trivialities, on events similar to those I have described?

The creation of the second Body invites us to conserve emotional energy, and the creation of a third Body, which we might call the Intellectual Body or Individual Mind, makes us understand the need to conserve some of our mental energy.

Now, if we do not truly learn to let go of mechanical antipathies, if we are always filled with ill will toward our fellow human beings, with what energy would we then create the Body of Conscious Will, that is, the fourth Psychological Body? For we must create this entire set of Higher Vehicles if we truly want to create within ourselves, or give form within ourselves, or fabricate within ourselves the Psychological Man. We know that someone who possesses a Physical Body, a second Body of an Emotional-Psychological type, a third Body of a Mental-Individual type, and a fourth Body of a Volitional-Conscious type, can afford to receive those Soul Principles to become a Man; that is undeniable. But if one truly squanders their energies—motor, vital, emotional, mental, and volitional—identifying with all of life's circumstances, then it is obvious that they will never be able to organize those Psychological Bodies so indispensable for the Man to appear within themselves.

Thus, when I speak of organizing the Psyche, it must be understood: we must manage energies, know how to use them, not identify with them so as not to waste our energies clumsily, and not forget ourselves. When one forgets oneself, one identifies with others, and when one identifies with others, one cannot give form to the Psyche, cannot allow the Psyche to intelligently structure itself, because one wastes energies clumsily. This is urgent to understand, my dear brothers and sisters.

Thus, a true Man is a Man who has conserved his energies, who through them has been able to create the Superior Existential Bodies of the BEING.

A true Man is one who has received his Spiritual Soul Principles; a perfect Man is one who has disintegrated, so to speak, all the inhuman psychic elements, and who, instead of such undesirable elements, has given form to the Inner Man.

The Inner Man is what counts; the Inner Man receives his reward; the Great Law pays you. The Inner Man is awake because he has disintegrated the Ego. The Real, true Man, who sacrifices himself for his fellow beings, obviously achieves Enlightenment. Thus, creating Man is the first, the fundamental thing, and this is achieved by organizing the Psyche. But many, instead of dedicating themselves to organizing their own innermost Psyche, are exclusively concerned with developing lower powers or Siddhis—that is absurd.

With what we are going, to start to organize the Psyche  or develop lower powers? What is it that we want? We must be judicious in our analysis, judicious in our desires.

If it is powers we are seeking, we are miserably wasting our time. I believe that the fundamental thing is that we organize our lower Psyche; that is the basic principle.

If you understand this for yourselves and work on yourselves, you will be able to give form to your Psyche; then the Real Man, the True Man, will have been born within you. Understand this: it is better that instead of going around seeking lower Siddhis, or lower powers as we call them, we give form to the Psyche.

There is a transcendental power that is born in any Man who has truly worked on himself; I am referring emphatically to intuition. And I mention this so that you will stop coveting powers. But what is this faculty?

We've been told it's related to the pineal gland, I don't deny that, but the interesting thing is to explain what its functions are.

How would we define INTUITION? Direct perception of the Truth without the depressing process of choosing.

Well, that's a good way to define it, but I find it very rudimentary; all the pseudo-esoteric and pseudo-occult schools out there use it. But analysis invites us to delve deeper into this matter.

What is INTUITION? It's the Faculty of interpretation. Possibly Hegel, in his Dialectic, tries to define it using the Chinese philosophy of the Yellow Race.

A Chinese Empress didn't quite understand this matter of Intuition. A wise man explained to her that it was the Faculty of interpretation. That definition is correct, but she didn't understand.

Then the wise man brought a lit candle and placed it in the center of a room, and around it he also placed ten mirrors. It is clear that the flame of that  candle was reflected in a mirror, and that mirror projected it onto another mirror, and that mirror projected it onto another, and so on. Thus they noticed that the ten mirrors mutually projected the light onto one another, forming a marvelous play of lights, a play with interpretation. The Empress understood; therein lies the faculty of INTUITION.

If someone has achieved Buddhist Annihilation, if someone has managed to create the Superior Existential Bodies of Being, if they are truly a Man of truth, in the most transcendental sense of the word, then the faculty of interpretation will be a given in them.

Keep in mind that one is contained within the Cosmos. I have said that one is a part of a whole. Within the Microcosm of man there is much, much exists, and yet the totality of one is but a part of the whole.

We already know that, for example, within the Ayocosmos, that is, the Infinite, the Macrocosms is contained.

Within the Macrocosm, which is the Milky Way, is contained the Deuterocosm, the Solar System.

Within the Deuterocosm is contained the Cosmic Sun, and within this, therefore, is contained the Earth Cosmos, the Mesocosm. In turn, within the Mesocosm is contained the Microcosm, Man, and within the Microcosm, therefore, is contained the life of the Infinitely Small, the Tritocosm.

As within one Cosmos there is another Cosmos, and within that Cosmos there is yet another, and thus there are seven Cosmoses, some contained within others.

So, within us there is a lower Cosmos,

that is clear, the Tritocosm, and a higher Cosmos, that is clear, the Mesocosm. We are between a Higher Cosmos and a lower Cosmos.

We are also very closely related to our parents, for they gave us origin; in turn, from us come our children and grandchildren; we are all mutually interpenetrating. Undoubtedly, my dear friends, the existence of any mode of being—its birth, its development, its death—is also reflected within the True Man who has achieved Buddhist Annihilation. Then, he can say, "I know the history of that planet."

The entire Mahamvantara can be reflected in the fingernail of an authentic Man. And reflected with such accuracy that this Buddha will be unaware of nothing.

Everything that can happen to a nation can be reflected in the psyche of a Man who has undergone Buddhist Annihilation. And reflected with such accuracy, such precision, such detail, that he will not be unaware of even the most insignificant event.

Therefore, deduce and infer from what I have said what Intuition is: the Faculty of interpretation.

If we manage to have the History of this Galaxy reflected in us, would we be unaware of anything, for example, in relation to it? Of course not. The Galaxy, with all its processes, can be reflected in our psyche as naturally, my dear ones, as that candle in the example I gave, which It was reflected in the 10 mirrors that served to enlighten the Empress.

If all circumstances can be reflected in the psyche of a Buddha of contemplation, because he no longer has inhuman psychic aggregates to disintegrate, then he in fact achieves through intuition what we could define as consciousness.

Reaching enlightenment is possible. But do not forget, my dear friends, that enlightenment in turn has its laws. The reason for enlightenment is Dharmadhatu, that is, Dharma. 

Archangel Samael. Planetary Logos of Mars