CHAPTER XXV
RETURN AND RECURRENCE
A man is what his life is. If a man does not change anything within himself, if he does not radically transform his life, if he does not work on himself, he is miserably wasting his time.
Death is the return to the very beginning of one's life with the possibility of repeating it again.
Much has been said in pseudo-esoteric and pseudo-occult literature on the subject of successive lives; it is better that we concern ourselves with successive existences.
The life of each one of us, with all its phases, is always the same, repeating itself from existence to existence, throughout countless centuries.
Undoubtedly, we continue in the seed of our descendants; this is something that has already been demonstrated.
The life of each one of us, in particular, is a living film that we take with us into eternity upon dying.
Each of us carries our own film with us and brings it back to project it again on the screen of a new existence.
The repetition of dramas, comedies, and tragedies is a fundamental axiom of the Law of Recurrence.
In each new existence, the same circumstances are always repeated. The actors in these ever-repeated scenes are those people who live within us, the "Selves."
If we disintegrate these actors, these "Selves" that originate the ever-repeated scenes of our lives, then the repetition of such circumstances would become more than impossible.
Obviously, without actors there can be no scenes; this is irrefutable.
This is how we can free ourselves from the Laws of Return and Recurrence; this is how we can truly become free.
Obviously, each of the characters (Selves) that we carry within us repeats the same role from existence to existence; if we disintegrate it, if the actor dies, the role ends.
By seriously reflecting on the Law of Recurrence, or the repetition of scenes in each Return, we discover, through intimate self-observation, the secret springs of this matter.
If in the past existence, at the age of twenty-five (25), we had a love affair, it is undeniable that the "I" of that affair will seek the lady of his dreams at the age of twenty-five (25) in the new existence.
If the lady in question was only fifteen (18) years old then, the "I" of that affair will seek his beloved in the new existence at the same exact age.
It becomes clear that the two "selves," both his and hers, seek each other telepathically and reunite to repeat the same love affair from their past life. Two enemies who fought to the death in their past life will seek each other out again in this new life to repeat their tragedy at the corresponding age.
If two people had a real estate dispute at the age of forty (40) in their past life, they will seek each other telepathically at the same age in this new life to repeat the same thing.
Within each of us live many people full of commitments; that is irrefutable.
A thief carries within him a den of thieves with various criminal commitments. The murderer carries within himself a "club" of murderers, and the lustful person carries in his psyche a "brothels."
The serious thing about all this is that the intellect ignores the existence of such people or "selves" within itself and of such commitments that are inevitably fulfilled. All these commitments of the selves that dwell within us occur beneath our reason.
They are facts we ignore, things that happen to us, events processed in the subconscious and unconscious.
Rightly, we have been told that everything happens to us, like rain or thunder.
We truly have the illusion of acting, yet we do nothing; it just happens to us. This is inevitable, mechanical...
Our personality is merely the instrument of different selves, through which each of these selves fulfills its commitments.
Below our cognitive capacity, many things happen; unfortunately, we are unaware of what occurs beneath our limited reason.
We believe ourselves wise when in truth we don't even know that we don't know. We are wretched logs, tossed about by the raging waves of the sea of existence.
To escape this misfortune, this unconsciousness, this lamentable state in which we find ourselves, is only possible by dying to ourselves...
How could we awaken without first dying? Only through death does the new come about! If the seed does not die, the plant does not grow.
He who truly awakens thus acquires full objectivity of his consciousness, authentic enlightenment, happiness...
CHAPTER XXVI. .
SELF-CONSCIOUSNESS
We have been very wisely told that we have ninety-seven percent SUBCONSCIOUSNESS and THREE PERCENT CONSCIOUSNESS.
Speaking frankly and without ambiguity, we will say that ninety-seven percent of the Essence we carry within us is bottled up, encased, tucked away inside each of the egos that together constitute the "I."
Obviously, the Essence or Consciousness trapped within each ego is processed according to its own conditioning.
Any disintegrated ego releases a certain percentage of Consciousness. The emancipation or liberation of the Essence or Consciousness would be impossible without the disintegration of each ego.
The greater the number of disintegrated egos, the greater the Self-Awareness. The fewer the disintegrated egos, the lower the percentage of awakened Consciousness.
The awakening of Consciousness is only possible by dissolving the ego, by dying to itself, here and now.
Undoubtedly, while the Essence or Consciousness is encased within each of the egos we carry within us, it remains dormant, in a subconscious state. It is urgent to transform the subconscious into the conscious, and this is only possible by annihilating the egos; by dying to oneself.
It is not possible to awaken without having first died to oneself. Those who try to awaken first and then die have no real experience of what they claim; they resolutely march down the path of error.
Newborn children are marvelous; they possess full self-awareness; they are completely awake.
Within the body of the newborn child, the Essence is reintegrated, and this gives the child its beauty.
We are not saying that one hundred percent of the Essence or Consciousness is reintegrated in the newborn, but rather the three percent that is free and not normally trapped among the egos.
However, this percentage of free Essence reintegrated within the organism of newborn children gives them full self-awareness, lucidity, and so on.
Adults look at the newborn with pity, thinking that the child is unconscious, but they are sadly mistaken.
The newborn sees the adult as they truly are: unconscious, cruel, perverse, etc.
The newborn's egos come and go, circling the crib, wanting to enter the new body, but because the newborn has not yet formed a personality, every attempt by the egos to enter the new body proves impossible.
Sometimes the infants are frightened by these phantoms or egos approaching their crib and then scream and cry, but the adults don't understand this and assume the child is sick, hungry, or thirsty; such is the unconsciousness of adults.
As the new personality forms, the egos from previous existences gradually penetrate the new body.
When all the egos have been reintegrated, we appear in the world with that horrible inner ugliness that characterizes us; then, we wander around like sleepwalkers, always unconscious.
When we die, three things go to the grave: 1) The physical body. 2) The organic life force. 3) The personality.
The life force, like a ghost, gradually disintegrates before the grave as the physical body also disintegrates.
The personality is subconscious or infra-conscious; it enters and leaves the grave as it pleases, rejoices when mourners bring it flowers, loves its family, and very slowly dissolves until it becomes cosmic dust.
That which continues beyond the grave is the EGO, the pluralized I, the "me," a host of demons within which the Essence, the Consciousness, is trapped, returning in its own time and place, reintegrating itself.
It is regrettable that when the child's new personality is formed, the egos are also reintegrated.
CHAPTER XXVII.
THE TAX COLLECTOR AND THE PHARISEE
Reflecting a little on the various circumstances of life, it is well worth seriously understanding the foundations upon which we rest.
One person rests on their position, another on money, yet another on prestige, that one on their past, yet another on this or that title, etc., etc., etc.
The most curious thing is that we all, whether rich or beggar, need each other and live off each other, even though we may be puffed up with pride and vanity.
Let us think for a moment about what can be taken from us. What would our fate be in a revolution of blood and liquor? What would become of the foundations upon which we rest? Woe to us, we believe ourselves to be very strong, and yet we are frighteningly weak! The "I" that feels itself to be the foundation upon which we rest must be dissolved if we truly yearn for authentic Bliss.
Such an "I" underestimates others, feels superior to everyone, more perfect in every way, richer, more intelligent, more experienced in life, and so on.
It is very fitting to quote now that parable of Jesus the Great Kabir about the two men who were praying. It was told to some who trusted in themselves as righteous and looked down on others.
Jesus Christ said: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, ‘God, I thank you that I am not like other men, extortionists, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified rather than the other. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” (Luke 18:10-14)
Beginning to realize our own nothingness and misery is absolutely impossible as long as the concept of “More” exists within us. Examples: I am more just than that person, more wise than so-and-so, more virtuous than such-and-such, more richer, more experienced in the ways of life, more chaste, more dutiful, etc., etc., etc.
It is not possible for a rich to enter the kingdom of heaven, it being easier for a camel to go through the eye of a needle. " while that "More" complex exists within us.
"It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God."
The idea that your school is the best and my neighbor's is worthless; that your religion is the only true one, that so-and-so's wife is a terrible spouse and mine is a saint; that my friend Robert is a drunkard and I am a very sensible and teetotal man, etc., etc., etc., is what makes us feel rich; which is why we are all the "camels" of the biblical parable in relation to esoteric work.
It is urgent to observe ourselves moment by moment in order to clearly understand the foundations upon which we rest.
When one discovers what offends them most at any given moment; the annoyance caused by this or that; then one discovers the bases upon which they psychologically rest.
These bases constitute, according to the Christian Gospel, "the sands upon which he built his house."
It is necessary to carefully note how and when one has looked down on others, feeling superior perhaps because of a title, social position, acquired experience, money, etc.
It is a serious matter to feel rich, superior to so-and-so for this or that reason. Such people cannot enter the Kingdom of Heaven.
It is good to discover what flatters one, what satisfies one's vanity; this will reveal the foundations upon which we rely.
However, this kind of observation should not be merely theoretical; we must be practical and observe ourselves carefully and directly, from moment to moment.
When one begins to understand one's own misery and nothingness; when one abandons delusions of grandeur; when one discovers the folly of so many titles, honors, and vain superiorities over our fellow human beings, it is an unmistakable sign that one is beginning to change.
One cannot change if one closes oneself off to what one says: "My house," "My money," "My possessions." "My job." "My virtues." "My intellectual abilities." "My artistic abilities." "My knowledge." "My prestige," etc., etc., etc.
This clinging to "Mine," to "Me," is more than enough to prevent us from recognizing our own nothingness and inner misery.
One is astonished by the spectacle of a fire or a shipwreck; then desperate people often seize things that are laughable; things of no importance.
Poor people! They find comfort in these things, they rest in trivialities, they cling to that which has no importance whatsoever.
To feel oneself through external things, to base oneself on them, is equivalent to being in a state of absolute unconsciousness.
The feeling of "BEING" (the REAL BEING) is only possible by dissolving all those "SELVES" that we carry within us; before that, such a feeling is more than impossible.
Unfortunately, the worshippers of the "EGO" do not accept this; they believe themselves to be gods; they think they already possess those "Glorious Bodies" of which Paul of Tarsus spoke; they suppose that the "EGO" is Divine, and no one can disabuse them of such absurdities.
One doesn't know what to do with such people; one explains things to them, and they don't understand; always clinging to the sands upon which they built their house; always trapped in their dogmas, their whims, their foolishness.
If these people were to seriously observe themselves, they would verify for themselves the doctrine of the many; they would discover within themselves all that multiplicity of persons or "I “s" that live within us.
How could the true feeling of our real BEING exist within us when those "selves" are feeling for us, thinking for us?
The most serious aspect of this whole tragedy is that we think we are thinking, we feel we are feeling, when in reality it is another who, at any given moment, is thinking with our tormented brain and feeling with our aching heart.
Woe to us! How often we believe we are loving, when in reality another, filled with lust, is using the center of our heart.
We are unfortunate, confusing animal passion with love! And yet it is another within ourselves, within our personality, who experiences such confusion.
We all think we would never utter those words of the Pharisee in the biblical parable: "God, I thank you that I am not like other men," etc., etc., etc.
Yet, incredibly, this is how we act every day. The meat vendor at the market says, "I'm not like those other butchers who sell poor-quality meat and exploit people."
The fabric vendor at the store exclaims, "I'm not like those other merchants who cheat on measurements and have gotten rich."
The milk vendor affirms, "I'm not like those other milk vendors who water down the milk. I like to be honest."
The housewife, during a visit, remarks, "I'm not like that woman who goes around with other men. Thank God, I'm a decent person and faithful to my husband."
Conclusion: Everyone else is wicked, unjust, adulterous, thieving, and perverse, while each of us is a meek sheep, a "Chocolate Saint," good enough to be kept like a golden child in some church.
How foolish we are! We often think we never do all those stupid and perverse things we see others do, and for that reason, we conclude that we are magnificent people. Unfortunately, we don't see the foolishness and pettiness we commit.
There are strange moments in life when the mind, free from any worries, rests. When the mind is still, when the mind is silent, then something new arises.
In such moments, it is possible to see the foundations, the groundwork, upon which we rest.
With the mind in a state of profound repose, we can verify for ourselves the stark reality of that arena of life upon which we build our house. (See Matthew 7 - Verses 24-25-26-27-28-29; parable about the two foundations).
Samael Archangel Planetary Logos of Mars
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