CHAPTER XXVIII
THE WILL
The "Great Work" is, above all, the creation of man by himself, through self-disciplined efforts and voluntary suffering.
The "Great Work" is the inner conquest of ourselves, of our true freedom in God.
We urgently need, without delay, to disintegrate all those "Egos" that live within us if we truly desire the perfect emancipation of the Will.
Nicolas Flamel and Ramon Llull, both poor, liberated their wills and performed countless astonishing psychological feats.
Agrippa never reached more than the first part of the "Great Work" and died painfully, struggling to disintegrate his "Egos" in order to possess himself and secure his independence.
The perfect emancipation of the will assures the wise person absolute dominion over Fire, Air, Water, and Earth.
Many students of contemporary psychology will find what we stated above regarding the sovereign power of the emancipated will exaggerated; however, the Bible speaks wonders of Moses.
According to Philo, Moses was an Initiate in the land of the Pharaohs on the banks of the Nile, a Priest of Osiris, a cousin of the Pharaoh, and educated between the pillars of Isis, the Divine Mother, and of Osiris, our Father who dwells in secret.
Moses was a descendant of the Patriarch Abraham, the great Chaldean Magician, and of the highly respected Isaac.
Moses, the man who unleashed the electric power of the will, possesses the gift of miracles; this is known by both the Divine and human beings. It is written.
Everything that the Holy Scriptures say about this Hebrew leader is certainly extraordinary, wondrous.
Moses transforms his staff into a serpent, transforms one of his hands into a leper's hand, and then restores it to life.
The test of the burning bush has made his power clear; the people understand, kneel, and prostrate themselves.
Moses uses a Magic Staff, emblem of royal power, of the priestly power of the Initiate in the Great Mysteries of Life and Death.
Before Pharaoh, Moses turns the water of the Nile into blood; the fish die, the sacred river is infected, the Egyptians cannot drink from it, and the Nile's irrigation water spills blood across the fields.
Moses does more; he causes millions of disproportionate, gigantic, monstrous frogs to appear, emerging from the river and invading the houses. Then, at his command, an indication of a free and sovereign will, those horrible frogs disappear.
But Pharaoh does not let the Israelites go free. Moses performs new miracles: he covers the earth with filth, conjures up swarms of disgusting, foul flies, which he then has the audacity to banish.
He unleashes a dreadful plague, and all the flocks except those of the Jews perish.
Taking soot from the oven—says the Holy Scriptures—he throws it into the air, and, falling upon the Egyptians, it causes pustules and ulcers.
Extending his famous Magic Staff, Moses makes hail rain down from the sky, which mercilessly destroys and kills. Then he unleashes a fiery lightning bolt, a terrifying thunderclap resounds, and it rains down dreadfully; then, with a gesture, he restores calm.
However, Pharaoh remains inflexible. Moses, with a tremendous stroke of his magic staff, conjures up swarms of locusts as if by magic, then darkness descends. Another stroke of the staff, and everything returns to its original order.
The ending of that entire Old Testament biblical drama is well known: Jehovah intervenes, causing the death of all the firstborn of the Egyptians, and Pharaoh has no choice but to let the Hebrews go.
Later, Moses uses his magic staff to part the waters of the Red Sea and cross them on dry land.
When the Egyptian warriors rush across, pursuing the Israelites, Moses, with a gesture, causes the waters to close again, swallowing the pursuers.
Undoubtedly, many pseudo-occultists, upon reading all this, would like to do the same, to have the same powers as Moses. However, this is more than impossible as long as the Will remains trapped within each and every one of those "I's" that we carry in the various layers of our psyche.
The Essence embedded within the "Ego" is the Genie in Aladdin's lamp, yearning for freedom... Freed, such a Genie can perform miracles. The Essence is "Will-Consciousness" unfortunately being processed by virtue of our own conditioning.
When the Will is liberated, it blends or merges, thus becoming integrated with the Universal Will, and thereby becoming sovereign.
The individual Will, fused with the Universal Will, can perform all the miracles of Moses.
There are three kinds of acts:
A) Those that correspond to the Law of Accidents.
B) Those that belong to the Law of Recurrence, actions always repeated in each existence.
C) Actions intentionally determined by the Conscious Will.
Undoubtedly, only those who have liberated their Will through the death of the "I" can perform new acts born of their free will.
The common, everyday acts of humanity are always the result of the Law of Recurrence or the mere product of mechanical accidents.
Whoever possesses a truly free Will can create new circumstances; whoever has their Will trapped within the "Pluralized Self" is a victim of circumstances. Throughout the biblical texts, there is a marvelous display of High Magic, clairvoyance, prophecy, miracles, transfigurations, and resurrections of the dead, whether by insufflation, laying on of hands, or simply gazing at the bridge of the nose, etc., etc., etc.
The Bible abounds with descriptions of massage, sacred oil, magnetic passes, applying a little saliva to the afflicted area, reading other people's thoughts, transportation, apparitions, words from heaven, etc., etc., etc.—true marvels of the liberated, emancipated, sovereign Conscious Will.
Witches? Sorcerers? Black Magicians? They abound like weeds; yet these are neither Saints, nor Prophets, nor Adepts of the White Brotherhood.
No one could attain "True Enlightenment," nor exercise the Absolute Priesthood of Conscious Will, without first having radically died to themselves, here and now.
There are people want to perform the same yet they never bother to observe themselves, to know themselves, to disintegrate those psychic aggregates, those "Egos" within which the Will, the Essence, is trapped.
Such people are obviously doomed to failure. They are people who covet the faculties of the Saints, but who are in no way willing to die to themselves.
Eliminating errors is something magical, marvelous in itself, which implies rigorous psychological self-observation.
Exercising power is possible when the marvelous power of the Will is radically liberated.
Unfortunately, because people have their will entangled within each "I," it is obviously divided into multiple wills, each processed according to its own conditioning.
It is clear to understand that each "I" therefore possesses its own particular, unconscious will.
The countless wills entangled within the "Egos" frequently clash with each other, thus making us powerless, weak, miserable, victims of circumstances, and incapable.
CHAPTER XXIX
DECAPITATION
As one works on oneself, one comes to understand more and more the need to radically eliminate from one's inner nature all that makes us so ugly.
The worst circumstances of life, the most critical situations, the most difficult events, always prove wonderful for intimate self-discovery.
In those unexpected, critical moments, the most secret egos always surface when we least expect it; if we are alert, we will undoubtedly discover ourselves.
The most tranquil periods of life are precisely the least favorable for working on oneself.
There are moments in life that are too complicated, when one has a marked tendency to easily identify with events and completely forget oneself; in those moments, one do foolish things that lead nowhere. If one were alert, if in those very moments, instead of losing one's mind, one remembered oneself, one would discover with astonishment certain I “S” whose existence one never had the slightest suspicion of.
The sense of intimate self-observation is atrophied in every human being; by working diligently, by observing oneself moment by moment, this sense will develop progressively.
As the sense of self-observation continues to develop through continuous use, we will become increasingly capable of directly perceiving those I " S " about which we never had any information related to their existence. Faced with the sense of intimate self-observation, each of the I"S" that dwell within us truly assumes this or that figure secretly akin to the flaw it personifies. Undoubtedly, the image of each of these egos has a certain unmistakable psychological flavor through which we instinctively apprehend, capture, and grasp its innermost nature and the flaw that characterizes it.
Initially, the esotericist doesn't know where to begin, faced with the need to work on themselves, but finds themselves completely disoriented.
By taking advantage of critical moments, the most unpleasant situations, the most adverse instants, if we are alert, we will discover our outstanding flaws, the egos that we must urgently disintegrate.
Sometimes it can begin with anger or egotism, or with that unfortunate second of lust, etc., etc., etc.
It is necessary to pay attention, above all, to our daily psychological states if we truly want a definitive change.
Before going to bed, it's wise to examine the day's events, the embarrassing situations, Aristophanes's boisterous laughter, and Socrates's subtle smile.
We may have hurt someone with a laugh, perhaps we may have made someone ill with a smile or an inappropriate glance.
Let us remember that in pure esotericism, good is everything that is in its place, bad is everything that is out of place.
Water in its proper place is good, but if it were to flood the house, it would be out of place, causing damage; it would be bad and harmful.
Fire in the kitchen, in its proper place, is not only useful but good; out of place, burning the living room furniture, it would be bad and harmful.
Any virtue, however holy, is good in its proper place, but bad and harmful out of place. With virtues, we can harm others. It is essential to put virtues in their proper place. What would you say about a priest preaching the word of the Lord inside a brothel? What would you say about a meek and tolerant man blessing a gang of assailants who were trying to rape his wife and daughters? What would you say about that kind of tolerance taken to excess? What would you think about the charitable attitude of a man who, instead of bringing food home, distributed his money among beggars of vice? What would you think about the helpful man who, in a given moment, lent a dagger to a murderer?
Remember, dear reader, that crime also hides among the cadences of verse. There is much virtue in the wicked and much wickedness in the virtuous.
Incredibly, even within the very perfume of prayer, crime also hides.
Crime disguises itself as a saint, uses the finest virtues, presents itself as a martyr, and even officiates in sacred temples. As our capacity for intimate self-observation develops through continuous use, we can begin to see all those "selves" that form the basic foundation of our individual temperament, be it sanguine or nervous, phlegmatic or choleric.
Believe it or not, dear reader, behind the temperament we possess, hidden in the deepest recesses of our psyche, lie the most execrable diabolical creations.
Seeing such creations, observing those monstrosities of hell within which our very consciousness is imprisoned, becomes possible with the ever-progressive development of our capacity for intimate self-observation.
As long as a man has not dissolved these creations of hell, these aberrations of himself, undoubtedly, deep down, in the very core of his being, he will continue to be something that should not exist, a deformity, an abomination.
The most serious aspect of all this is that the abominable person is unaware of his own abomination; he believes himself to be beautiful, just, a good person, and even complains about the lack of understanding from others, laments the ingratitude of his fellow human beings, says that they don't understand him, cries claiming that they owe him, that they have paid him with dirty money, etc., etc., etc.
The capacity for intimate self-observation allows us to verify for ourselves, directly, the secret work by which, at any given time, we are dissolving this or that ego (this or that psychological defect), possibly discovered under difficult circumstances and when we least suspected it.
Have you ever thought in your life about what pleases or displeases you most? Have you ever reflected on the secret springs of your actions? Why do you want a beautiful house? Why do you desire a state-of-the-art car? Why do you always want to be fashionable? Why do you yearn to avoid greed? What offended you most at a particular moment? What flattered you most yesterday? Why did you feel superior to so-and-so at a certain time? When did you feel superior to someone? Why did you become conceited when recounting your triumphs? Couldn't you remain silent when people were gossiping about someone you knew? Did you accept the glass of liquor out of courtesy? Did you accept the cigarette, perhaps even though you didn't have the habit, possibly out of a sense of politeness or manliness? Are you sure you were sincere in that conversation? And when you justify yourself, when you praise yourself, when you recount your triumphs and repeat what you previously told others, did you realize you were vain?
The sense of intimate self-observation, besides allowing you to clearly see the I you are dissolving, will also allow you to see the pathetic and definite results of your inner work.
Initially, these creations of hell, these psychic aberrations that unfortunately characterize you, are uglier and more monstrous than the most horrendous beasts that exist at the bottom of the seas or in the deepest jungles of the earth; as you advance in your work, you can demonstrate, through the sense of inner self-observation, the striking fact that these abominations are losing volume, becoming smaller...
It is interesting to know that as such bestialities decrease in size, as they lose volume and become smaller, they gain in beauty, slowly assuming the form of a child; Finally, they disintegrate, becoming cosmic dust; then the trapped Essence is freed, emancipated, awakened.
Undoubtedly, the mind cannot fundamentally alter any psychological defect; obviously, the intellect can afford to label a defect with this or that name, justify it, shift it from one level to another, etc., but it could not, by itself, annihilate or disintegrate it.
We urgently need a fiery power superior to the mind, a power capable of reducing any psychological defect to mere cosmic dust.
Fortunately, this serpentine power exists within us, this marvelous fire that the ancient medieval alchemists christened with the mysterious name of Stella Maris, the Virgin of the Sea, the Azoe of Hermes's Science, the Tonantzin of Aztec Mexico—this derivation of our own innermost being, the Mother God within, always symbolized by the sacred serpent of the Great Mysteries.
If, after having observed and deeply understood a particular psychological defect (a particular ego), we beseech our own Cosmic Mother—for each of us has our own—to disintegrate, to reduce to cosmic dust, this or that defect, this ego, the subject of our inner work, you can be certain that it will diminish in size and slowly disintegrate.
All of this naturally implies successive, ongoing, and profound work, since no ego can ever be instantaneously disintegrated. The sense of intimate self-observation will reveal the progressive advancement of the work related to the abomination we truly wish to disintegrate.
Stella Maris, though it may seem incredible, is the astral signature of human sexual potency.
Obviously, Stella Maris has the effective power to disintegrate the aberrations we carry within our psyche.
The beheading of John the Baptist invites us to reflect; no radical psychological change would be possible without first undergoing beheading.
Our own derived being, Tonantzín, Stella Maris, as an electrical power unknown to all humanity and latent in the very depths of our psyche, ostensibly possesses the power to behead any ego before final disintegration.
Stella Maris is that philosophical fire that lies dormant in all organic and inorganic matter. Psychological impulses can provoke the intensive action of such a fire, and then decapitation becomes possible.
Some egos are usually decapitated at the beginning of the psychological work, others in the middle, and the last at the end. Stella Maris, as a fiery sexual power, is fully aware of the work to be done and carries out the decapitation at the opportune moment, at the right instant.
As long as the disintegration of all these psychological abominations, all those lusts, all these curses, theft, envy, secret or manifest adultery, ambition for money or psychic powers, etc., has not occurred, even when we believe ourselves to be honorable people who keep their word, sincere, courteous, charitable, beautiful on the inside, etc., but obviously we will be nothing more than whitewashed tombs, beautiful on the outside but inside filled with disgusting rot.
Bookish erudition, pseudo-wisdom, complete information about the sacred scriptures, whether from the East or the West, the North or the South, pseudo-occultism, pseudo-esotericism, the absolute certainty of being well-informed, uncompromising sectarianism with complete conviction, etc., are all useless because in reality, deep down, there is only what we ignore: creations of ego, monstrosities that hide behind a pretty face, behind a venerable countenance, under the most holy robes of the sacred leader, etc.
We must be honest with ourselves. We must ask ourselves what we truly want. If we have come to Gnostic teachings out of mere curiosity, if what we truly desire is not to undergo beheading, then we are deceiving ourselves, defending our own decay, acting hypocritically.
In the most venerable schools of esoteric wisdom and occultism, there are many sincerely mistaken individuals who genuinely desire self-realization but are not dedicated to the disintegration of their inner abominations.
Many people assume that good intentions alone can lead to sanctification. Obviously, as long as we do not work intensely on those egos we carry within us, they will continue to exist beneath the surface of pious gaze and good conduct.
The time has come to recognize that are many people disguised in the robes of holiness; sheep in wolves' clothing; cannibals dressed in gentlemen's attire. Executioners hidden behind the sacred sign of the cross, etc.
However majestic we may appear within our temples, or within our classrooms of light and harmony, however serene and gentle our fellow human beings may see us, however reverent and humble we may seem, deep within our psyches all the abominations of hell-the ego and all the monstrosities of war continue to exist.
In Revolutionary Psychology, the need for a radical transformation becomes evident, and this is only possible by declaring war on the psychic aggregates
Fortunately, John the Baptist taught us the secret path: TO DIE TO OURSELVES THROUGH PSYCHOLOGICAL DECAPITATION.
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