Teaching 1: Hidrochosa
Teaching 2: The Secret Tabernacle
Teaching 3: The Flame
Teaching 4: Backward Survey
Teaching 5: Reserve of Energies
Teaching 6: Method of Living
Teaching 7: Assistance and Work
Teaching 8: Renunciation
Teaching 9: Courage and Self-control
Teaching 10: Exercise of Memory
Teaching 11: Real love
Teaching 12: Twelve Rays of Love
Teaching 13: Perseverance
Teaching 14: Consciousness and Will
Teaching 15: The Gift of Oblivion
Teaching 16: Transmutation
Teaching 1: Hidrochosa
New ideas and works are in preparation for the world. If the race of the Christian sign of Fishes has highly developed collective states and great mass movements, the sixth sub-race will specially develop the “egoentia” of being.
It will start widening a feeling of super-personal selfishness, familiarized with the concept of a mankind that not advances any more by eventual gifts; and the new human types will grant to themselves happiness by their own means.
Then an aristocratic concept of being will be raised to its highest individual expression.
So, in the last decade, men have sensed a spiritual vibration and eagerness for supra-physical knowledge.
Many people have anxiously investigated in books, looked for teachers and tried to glimpse the light behind religious veils and initiation symbols.
As was to be expected, many dregs came up about these desires, and recently this subject has become a mental disease in vogue.
This situation led many people to mistake, confusion and disappointment; but none has to be blamed for it, because a fault of the poor human mind consists in running and anxiously gathering strength and looking for new sensations outwardly, while he refuses to work and achieve the Great Work by its own means, introspectively.
The mind of man runs in search of the gold-mine that someone else says he has discovered, spends its vital reserves in a thoughtless pursuit, and refuses to dig the orchard in his own house.
Since all is order and harmony in the Universe, our planet is surrounded, as it were, by three concentric spheres of Divine, Semi-Divine and Higher Beings, who arrange, protect and regulate both destinies of the Earth and those of its inhabitants.
As certain race declines and other race starts its cycle, as human activities are bound to receive other impulse and this need is more imperative, these Beings come directly and live among us.
As they return to higher planes, they leave a little number of disciples to keep alive throughout times the teachings of those Divine Instructors.
From these chosen men, great ancient Initiation Schools arose. We can call these three Mystical Wheels: Solar, Lunar and Fiery.
Beings of the Solar Wheel have a very high grade of spirituality and directly rule the gradual development of human monads; among races they select those races that should shape the new; they distribute Entities in diverse jobs of the Great Work on Earth and on the following supra-physical planes, according to their grade and progress; they regulate the formation and disappearance of continents.
In our present generation, there is no Solar Initiate Master on Earth, but there are some of their direct disciples.
One has appeared or shall appear among men, about 1972-1977, the initial moment in the era of the sign of Aquarius, or Hidrochosa.
Beings of the Lunar Wheel closely lead the progress and civilization of peoples. They are responsible for great evolutionary and liberating mass movements. They foster and guide great migrations. They promote wellbeing in nations. They establish and inculcate precepts of great religions. In short, they are paladins of civilization, freedom, and both social and ethnic progress in the world.
At present, on Earth there are a certain number of these Great Initiates.
The mission of Initiates of Fire is to lead a being to his own recognition, and to discover the flame hidden in him, which shines from the time when men drank the Cup of the Oblivion.
The study of Great Alchemy belongs to them, specially the Alchemy that leads and shapes inner transmutations.
>From Matter it makes Mind, and from Mind, Matter, always alert in the Great Fight so that the Flame may not go out, and men and things reach the harmonious point. Now on Earth there are a quite little number of Initiates of Fire; but not always it was so, for they had flourishing Schools and even seven hundred Initiates in physical forms.
During the famous great fight of one thousand five hundred years, waged by emerging Aryans against the powerful Atlanteans, during great wars and frightful splits and continental collapses, a great number of Initiates, as it has been said above, were among men. Then, when the compelling danger was over, they retreated to aloof places, to subterranean caves and to hollows in volcanic mountains; and, from there, their disciples continued and continue their work. Today the gates of the Temple are opening again; many Initiates of Fire are ready, above, to come and be among us and to drive the formation of the new day of Sakib, which is about to break.
From the entrails of the Earth, the Flame of the Divine Mother is again up, emerging to daylight in order to be kissed one more time by her Solar Husband.
Teaching 2: The Secret Tabernacle
When a man decides to start something new, the laws of logic establish implicitly that is indispensable to begin from the starting point commonly set to achieve the object.
So it is understood that when the candidate starts his way to perfection, he must reform his precedent life, like other people who already climbed on the summits of the soul.
It is understood that the aspirant should adopt certain rule, or code, and should observe it scrupulously, on pain of suffering serious punishments.
Ultimately, it is understood that he should place himself within one current or another of ideas, previously established.
This labor is good, excellent; but as it were, it is to start the work from outside inwards, while the “Labor of the Great Work” starts in the innermost and most hidden depths of the inner consciousness of being.
The aspirant should leave, once for all, the bread bag of the poor fellow; nothing and none should fix him laws or trace limits, and it is he who should transform himself into living bread for his own food. “I am bread of life”, Christ said. “If you did not eat this bread, you won’t eternal life”.
This means that a being should free himself by his own means, when experience made him fit to enter the path of the chosen.
Every man is a little world, or rather, a Universe in miniature, with its entire particular rules and exceptions. What is very good for the one can be self-defeating for the other. Also, mankind establishes, wisely and beyond any argument, as a basic axiom of spiritual perfection, the conquest of good and annihilation of evil. But beyond the region of beings, on the pure atmosphere of the Spirit, neither the one nor the other exists.
We cannot despise as impure the blood that runs through veins of our system and just value the blood that runs through our arteries, not considering that the existence of the one is inexorably ruled by the existence of the other.
A true spiritual development is neither started nor acquired; it is rather a wonderful backward knowledge which, removing one by one veils of illusion –that the need of experience has placed upon the souls– leads a being to return to the Fountain of Life within himself, and to know himself in the absolute silence of the undifferentiated Essence.
“Let us enter the cell of knowledge of ourselves”, the mystic Catalina Benincasa of Sienna ceaselessly repeats.
May the Sun of the Flame enter his own heart. This is the mysterious sepulcher of the Divine Mother, and she ever waits there for the kiss of the true lover who awakens and obliges her to reveal to him eternal secrets. There he will learn the Great Alchemy that transmutes hard metal into pure gold of peace and happiness.
This concept should not be given a simple symbolical form, but a real form. Even physiologically, a human heart is the measure of the Universe; its formation, its life, its beats, different substances circulating through its crevices, a multitude of living and ulterior atoms compounding it are a microcosmic measure of the Macrocosm.
A human heart is the Arcane of existence; there the seed of the Highest Power is hidden, and this Power, duly applied and developed, could know, form, maintain and destroy everything. The substratum of all perfection, of all possibility, the inborn flower of every pleasure and satisfaction, is latent there; and even the seed of every evil and misery.
If affections of a limited heart are wishes of life, then manifestations of a free and conscious heart are achievements of the Supreme Love.
Teaching 3: The Flame
“The spirit is strong, but the flesh is weak.”
Many people would wish to go out of vulgarity and misery of life; but lack of spiritual exercises, absence of environment, and inner enemies constantly block the way in the better-intentioned person.
The flame of the Divine Mother shines upon the mount of aspirations in its total splendor, but how to get there?
Then, a neophyte doubts and asks two questions: if I am a free entity, why am I unable to free myself from passions tying me down to earth? And if I am a slave tied down to an inexorable law planned by destiny, why to fight against what is impossible?
This is the eternal dilemma that has kept in suspense for centuries thousands of voluntary souls; and has filled the world with arguments, books and opinions of sages.
To enter the Spiritual Path, does predestination or freewill guide him to it?
Is the choice the fruit of chance or the fruit of will?
There are two great universal laws which, in parallel or alternatively, determine a higher or lower progress in the soul: The Law of Consecutive Predestination and the Arbitrary Law of Possibilities.
A being comes from a point, is on other point, and goes on forward.
This is not subject to his choice, but predestined by the harmonious play of the great wave of cause and effect, and he cannot avoid it; so we have the Law of Consecutive Predestination.
But while he cannot avoid the Law of Consequences, doubtless it is up to him to hasten or retard original actions, by conscious efforts of the will; so we have the Arbitrary Law of Possibilities.
In short, both infinite and finite meet and merge together continuously.
The cross Ansata, over the temple of Hes, becomes always the solution to the great divine-human problem.
Behind these two great fundamental and universal laws, another inner and hidden law rules and individually relates a being to the cosmic and spiritual current inside his vast consciousness.
Throughout life, a conscious being traces, as it were, a curve line, and when he reaches the highest upward point, collides with the cosmic current in tune with it.
This is the only occasion in life; it is vocation that suddenly shines in the mind of the searcher; it is the moment to progress presented once in the human way.
Even the meanest being has an instant of ascension and connection with superior forces, and then he wishes to be more honest and better.
If during the downward curve to physical death (because physical death ultimately is only exhaustion of certain consequences and possibilities) the soul knows how to bear the flame of vocation perceived on the superior glimpse, he will never be such as he was; and if oblivion puts out this light, it will be nothing else than a memory that he must fertilize in a next human pilgrimage.
The beginner should not get discouraged if in the beginning of his spiritual race he finds everywhere enemies, troubles and temptations blocking his way, but by constant efforts and right intention he should try always to stay within the current of spiritual wishes.
Help shall not be absent when necessary; and if in the beginning the progress is not so much as desired, he should know that a spiritual progress is not measured by great advances, acquisition of psychic powers and inner controls which are also subject to the law of flux and reflux, but by the state of inner serenity.
If spirit is free in its inner sanctuary and if it is true that the soul should get rid of any impediment or imposition in order to reach it in intimate union, then outer life and senses should be studied and known. So, certain series of exercises are indispensable and their practice in one way or another, according to the disposition and particular characteristic of every student, prepares him to get higher teachings indicated always when it is time.
For the time being, the disciple should keep quiet and wait. The student should learn this sentence: “to keep quiet”, and this sentence will give the solution to other nine sentences listed below.
The following are basic words for Spiritual Development:
1rst: Keeping quiet.
3rd : Remembering.
4th : Understanding.
5th : Knowing.
6th : Wanting.
7th : Daring.
8th : Judging.
9th : Forgetting.
10th : Transmuting.
Teaching 4: Backward Survey
More or less approximately we can represent the thought as water flowing down continuously from unknown mountains (the instinctive, the rational part), following a course previously shaped and traced, and at the end flowing into the vast sea of matter.
The thought ever flows, its activity is ceaseless, when not consciously, then subconsciously; this occurs at night, when we sleep and our body rests. If not, chaos would reign. If for a second the root principle of thought stopped, the Cosmos should disappear.
But if we were able to retain mental forces (thoughts), their power would highly multiply by bringing them again into motion.
Results would be surprising; Matter would respond to its call. The thought would be made flesh and Christ’s word would be understood: “If you have true faith, you could say to the mountain, “Move”, and the mountain should go with you”.
The control of mental forces is so important that is the first teaching that an aspirant learns at any Initiation School.
The aim is this: the thought must be the horse of the Higher Mind, and the Higher Mind is not subject to the thought.
Beings are unable to control their thoughts and to calm down the turbulent waters of the lake of the Soul, and this is one of the causes by which we are not aware of events of our past lives.
The “backward survey” is the root exercise introducing the disciple in the knowledge of his mental world. By one name or another, and practiced in several forms, all religions and all Schools have made use of this exercise.
Now we say how to do it.
Preferably it shall be made at night, when you retire or a little earlier. Night silence helps on inner silence; the inner rest instinctively induces the body to rest and forget any event of the day, and this helps on thought during this inner rest. Of course, if at this moment you do not use the will, then the sleep controls at once a being; that is why, even though a relaxed body helps on mental relax, attention must be alert enough not to lose control of reason.
After a minute of mental rest, one should try to remember events of the day, from the moment when the exercise starts, coming back successively up to the moment of awakening.
Usually in the beginning, you take long to remember events; you can solve this by stopping, or rather, by paying attention to the most important thing, discarding trivial events. Always there are three or four outstanding events. You should pay objective attention, and not qualify it.
It is irrelevant if the exercise is good or bad: during the sleep, the mind shall subconsciously do this work and the following day one shall know instinctively what could be properly repeated o not.
In the exercise, in reaching a point where we pay attention to the time of awakening, thought should be discontinued, and we should imagine blood accumulated in our brain by efforts made during the day, slowly descending into the heart, and being purified there. From there it shall continue its descent to the sole of our feet. Then one will sleep peaceably.
After a practice of three to four months, one can see with further details and perceive rapidly the most insignificant event.
Progress can be appreciated when a disciple is able to play quickly the movie picture of events exactly, without any omission.
“Exercise” can be defined as a set of practices, whose object is to develop a faculty or, if one already has the latter, to keep it whole and vigorous.
The purpose of a backward survey is to develop the faculty to manage mental forces at will, and to control the horse of the Higher Mind by using the image employed above.
In the Physical plane, a being is very limited and in the dark.
Immersed in the time, the three Times of Hindus –past, present and future– one finds the future to be unknown, present inaccessible, and past limited to our present incarnation, an insignificant distance on the way, which you bring from the Infinite, and the Infinite carries you.
How to glimpse the goal?
It is impossible to go forward, since the way is in the dark.
One cannot be even absorbed in the present.
Then, the short distance of a way traveled that illuminates the memory, remains; and the being must be exercised in it, moving further and further back.
When a disciple advances further, every eight to ten days he can travel through events occurred during the month, until the moment when the light of thought shone for the first time in the mind of the child.
And further back?
One should not get discouraged; thought should aim at the point of the pin through which one enters the unknown supra-physical world.
There one can travel through vast ways of past lives.
Teaching 5: Reserve of Energies
If the beginner wants a rapid progress, he is bound to get used to reserve his physical, intellectual and moral energies.
The motto “working is praying” is true, if by work we understand a perfect self-consciousness of the being as to all his deeds, even the most insignificant.
A direct result of this continuous self-inspection will be a considerable increase of forces in productive ethereal centers, which, applied in due time, will abundantly pour health, correctness and success on life.
First of all, sexual energies must be reserved.
The great power is on sexual energies, and this power is source of any manifestation of life and basis of all reproductive functions; also these forces, wisely kept and led in due time, vitalize and renew the body and affect notably the human mind.
According to Hindus, the Divinity has his seat at the sacrum of the human body, and the Universal Force sleeps there in the form of a coiled serpent, which is a symbol of both good and evil.
Sex hormones pour on the blood the sap of wellbeing and happiness.
If a man knew the true and complex sex functions, he would not use this lofty attribute only for pleasure and reproduction, but also he would learn how to transmute this force into an energetic and mental substance, thus bringing a true inner regeneration.
Since religious instructors knew this great secret, they ordered entire abstinence to their priests; and many persons called to a more perfect life, instinctively practiced celibacy; and those who by their rules had to get married, made of reproductive functions a holy and restricted deed.
Our constant wish should be the transformation of sex energies into the Word.
The Word produces sound, and sound retained is vibration, and vibration wisely sustained and led becomes power.
The Creative Word made the sidereal systems. Accordingly, we must restrict our words.
Usually old popular mottoes condense wise laws: “Word is silver, but silence is gold”.
You cannot guess how much energy a talkative person spreads; in Egyptian Temples, the Initiates had strict silence as a solemn and holy rule.
In the Apollonius of Tyana’s times, aspirants had to observe compulsorily permanent silence during the five first years.
Cistercians observe the law of silence for life.
Christ said: “Your words should be: yes, yes, no, no”.
Our word should be a clear and concise expression of the idea we wish to express.
One spends vocal energies with emotional and wrathful expressions, with the habit of laughing or weeping too much; but one terribly spends them by backbiting and lying.
“Light on the Path” reads, “you cannot enter the Path of discipleship until your tongue learns how not to hurt”.
Also, a useless and mean word is charged with negative energy that viciously surrounds a being that said it, and damages him intensely.
So, one should speak little, or speak to transform the word into a constructive source of good, by building and supporting the Great Work.
When one speaks well, prudently and rightly, a law of analogous sympathy makes forces immediately to be replaced.
If always we call some person in certain way, we will observe how this person gradually adapts himself to the nickname.
In the beginning of their life of renunciation, the Sannyasis change their name so that the word may go along the new forged ideal.
Ancient founders of religions imposed on the prayer the method and vocalization of the word, because they were aware of the power of the vocal energy.
Numerous energies also escape continuously through the eyes.
An exercise by which a novice learns how to refrain his eyes consists in forcing him to declare every night the number of human faces he has seen during the day.
The eyes get use to jump continuously from one side to another, and not only lose spiritual strenght, but also physical strenght; a peasant accustomed in the field to focus serenely his sight, is able to distinguish a man or an animal at a distance where a city-dweller just sees uniformity.
Also, by habituating and carefully directing our eyes, gradually we learn to focus the inner sight on the being itself.
The eyes are mirrors of the soul; a serene and quiet mind expresses itself through eyes with an equivalent expression.
Some Sannyasis made vow of continuously staring the sky; and Saint Bernard did not know the roof of his cell, because his eyes were ever downcast.
Keep the energies of your eyes so that while looking, you see instantly everything and you even scan the innermost depths.
It is better not to see many things; but if one sees them, it is convenient to erase them from the retina.
Then, when you use your eyes, look in such a way that they may shine like brilliant sunrays.
Teaching 6: Method of Living
Be methodical in your lives, years and days.
Look at the magnificent vault of heaven, how solar systems and stars follow their orbs; look at the turns of cosmic years and human days.
It can be observed how everything is law and order in Nature, and how regularly seasons of the year follow each other.
If from the spiritual viewpoint a Soul must have the most absolute free orientation as to outer deeds and method of living, actions of a being must be subject to strict law and vigilance.
It is necessary for a man to drive orderly the rhythm of his daily works in time to the seven cosmic currents that divide the solar days.
That is why one should wake up at dawn distributing orderly his daily actions. Time just exists as duration: so, hours are rapid or slow, short or long, depending on their good or bad distribution. For a man who does orderly and properly his own things, there is time and place for all.
The body of a man must get used to serve its master; and not the master to the physical form. In due time it must rest, and in due time, it must act and work. It is not convenient to give it excessive care, or take it as an enemy who must be destroyed, like members of certain religions do. In the hands of a conscious being, body is an instrument: if you caress it, it slumbers, if you punish it, it rebels, and if you lead it, it obeys.
Some people care too much for health of the body, and do not think that physical health is a natural result of a discreet way of living.
Drink spring waters in abundance, eat mature wheat ears, avoiding both very sweet and very acid substances; food should be regularized, watched and measured so that the individual being is fresh, agile and flexible.
Destructive enemies, like millions of bacteria, are daily gathered together at the porous gates of the human system to appropriate it, destroying its tissues or infecting its lymph. Stay away from danger by means of fresh baths, morning walk and correct breath.
In respiratory exercises, do not adopt odd or affected methods; use the correct way of breathing in three times: breathe in widely through nose, retain some moments the air in your lungs, and breathe out strongly though mouth.
Besides a distribution of the day according the seven cosmic movements, you should move along with the Great Dual Current, which goes up and down slowly, if you wish to be a master of yourself.
These two forces are positive and negative, active and passive, according to the action you wish to take.
When some people are working they wish to rest, and on hours of rest they feel impulses and inspirations of any kind regarding all they have to do during their study or work. But these inharmonious states of mind are just deceitful reflections of voluble and mischievous imagination. If you notice tiredness or boredom when you are reading or working, go on although seemingly you get little advantage of it; you should insist although a thick veil covers your intelligence and dulls your brain; in due time you shall notice you did not waste your time, because the subconscious has worked.
But for instance, if you are much interested in a reading, stop it for some minutes when you reach “the best” so that your reserve of mental energy is not burnt for the sake of fantasy that later leaves a vague memory of your reading.
Much haste not always enables to arrive on time at an appointment; it is convenient to stop and gather energies by and action of your will, contrary to your own purpose.
You could accompany your daily actions with words, whispering many times: health, wellbeing, order, et cetera.
Physical forces, orderly distributed, reflect the state and activity of mental forces.
Teaching 7: Assistance and Work
A disciple is bound to be like an ever-alert sentinel because at any moment he can be called to the Labor.
Masters who lead destinies of the world will call him to work as soon as the aspirant is ready enough to take part in it.
The Work of assistance to mankind is the Great Current, a powerful force brought into play by invisible protectors, which drags along with it the being prepared to stand the Current, and excludes someone else that is unable to stand its high vibration.
This participation is made slowly and insensibly, and as a disciple advances, his physical and astral bodies gradually are purified from too much heavy material dregs, and surrounded by an army of both physical and supra-physical atoms, which are more pure and fit to penetrate and stand the Great Current.
When time arrives, the motto of a chosen disciple will be “work for the sake of work”, without any eagerness for the fruit of the work, because any appetite, even saint or good, takes for granted the attachment to the object loved, and ties to the Law of Consequences.
A person at the disposal of the Great Work, does not work for himself, and just works for the Work, with his thought always placed only on it.
So, the work, or one labor instead of another, cannot be chosen, but you should surrender always to the Only Will, the Will leading the Work as a whole.
In the beginning, it is difficult for a disciple to assist and work, and not to give way to emotion; it is hard to him to achieve everything by a pure act of will. Sloth and void overcome many people, and are deadly enemies that can spoil everything.
Truly, it is hard to remain enthusiastic without the participation of our senses; but the disciple must overcome this if he does not wish to die here and be thrown away by the Great Current like the sea carrying back remnants of wreckage to the shore. And if the disciple understood that it is impossible to go on for now, then he should deviate immediately this feeling from the particular object, and by all forces of his being he should focus his sensibility on the only and pure Love of the Divine Mother of the Universe.
Assistance to mankind is achieved in the physical plane on watchful state, and in astral plane, during sleep.
In the beginning, on both planes, actions of assistance are unconsciously made, under the direction of an invisible Master. But when a disciple spiritually develops, he is given a wider field for action and freedom.
What he formerly made almost unconsciously and as if taken by his hand, now he does on purpose and by using certain personal choice.
Of course, a disciple should not take for granted that, in the physical plane, the labor to achieve may be the same or wonderful for all. A disciple never can take part in great works if previously he did not learn how to achieve little works with efficiency and conscientiousness.
Skillfulness should be acquired during the day: at home, in the street, at work. The disciple will see how the Masters, when he makes properly little things, will give him more obvious opportunities to do good; and he shall see how, without his own search or will, suffering souls shall drop near him to drink, of the chalice of his hands, the beneficent waters of consolation.
In the astral field, there are more opportunities to do well.
An astral body, properly educated by right concentration before sleeping shall be gradually habituated not to ramble in search for mirages that the sleeper has been preparing during the day.
The union between both cerebral memory and astral memory becomes more vivid; and when the disciple, in wakeful state remembers occurrences while he was sleeping, controls better the astral body, and can lead it at night to places where he is called by the Masters, being able to assist the needy.
Not only “students” can take part in the Great Current, but also every being, of any religion and social class, who selflessly wishes with right intention to work for mankind.
In this connection, an example of it is the astral labor achieved by Catherine Emmerich, who was totally unaware of the most elemental concepts of Initiation Schools.
In the history of her life, the following event is commented: “One morning she gave to a friend a little bag full of rye and eggs, and pointed him a house where a poor woman called Gertrude stayed, along with her husband and two children. Gertrude had a consumptive disease. This friend should say to this woman to make some dough with it, which should be good for her chest.
In entering the hut, he took out the little bag he carried under his cloak, and this poor mother, lying on her mat among her almost naked children, had an overwhelming fever; then she extended her arms to him, saying with tremulous voice: “¡Oh, lord. God has sent you to sister Emmerich. She brings me rye and eggs”. This woman wept, coughed and motioned her husband to talk for her. Her husband said Gertrude had slept quite agitated last night and, being sound asleep, she spoke and in waking up told her dream: “Seemingly I was with you at the entrance of the house; the pious nun got out of a neighbor house, telling you to look; she stopped before us, and said unto me: “Ah, Gertrude, seemingly, your face tells you are very sick; I shall send to you rye and eggs, which are good for the chest”. Then she woke up.
Teaching 8: Renunciation
If a being renounced, not to eventual harmful things to his wellbeing, but for the sake of freedom, he would reach, while living, untold happiness, total serenity and a state of indescribable natural ecstasy.
To break ties and go out of cages in order to get rid of some thing, is to remain subtly tied, and trapped in bigger cages; but to renounce in order to be free is to live.
A person that leaves his own things for the pleasure of leaving these things becomes the owner of them. A person that by love of liberation renounces to the lot of land that society granted to him becomes the owner of the Earth. A person that, tired of seeing the sky from his window, throws his house down sees the entire horizon. But true renunciation starts when the individual sets himself free from his ordinary personality.
In texts of Spiritual Development, there are seven grades of Renunciation.
Here is the first grade: To break the ordinary personality.
An ordinary personality is a set of ideas closing man in a circle of certain laws, creeds, habits, customs and particular trends. To break this circle, to discard this mental layer and stop believing one cannot be happy without all these “pre-established” concepts, is to take the first step to liberation.
He who slaves himself for what he believes that is his happiness and wellbeing, continuously undergoes and fears to lose his chains, those thin silky plaits that are tying him, making him smaller and reducing to a minimum point his inner vision of consciousness.
Since this enslaved being lives in such reduced spiritual space, he has no other force to control than to believe that he is safe.
A frog in a ditch said to a frog in a river that visited her: there is not any wider extension of water than this water I enjoy.
A soul wants to lose its personality and to acquire its individuality. This individuality is already here, the fruit of the future race that by its own forces will contact the soul of the world. A caterpillar wants to become a butterfly. Satan’s image disappears with the lights of the dawn in the new day to make room for God.
Since a being is not happy any more in the cell of personality, continuously lies himself, and constantly deceives and says to himself he is happy; so, the second grade of Renunciation is courage to confess honestly our own inferiority.
To renounce is to know oneself. To renounce is to make light in the soul and, in the most secret corners of our consciousness, to see those shadows too much feared and too much carefully hidden.
Moral greed in man is an action by which we accumulate inner desires, aims, trends and vices ignored by all; it is moral avarice in man.
Truly we need extraordinary courage not only to confess our inner faults, as Rousseau did, but also the soul needs courage to confess to itself its own faults.
It is like a second nature, like a second being that lives in the consciousness; it is a demonic shadow on the left of man; this shadow constantly causes him to dissimulate and continuously apologizes for his inner miseries and hidden sins.
But a soul wishing liberation, this soul alone, by Renouncing to its lower nature and past personality, destroys this enemy and is not ashamed any more of seeing itself such as it is, good and evil, great and miserable, with a good and evil inner self.
Only a being that does not know himself can be miserly, envious and stingy, and can live thinking that he is the center and all others around him his satellites. So, in the third step of Renunciation, the concept of separatism is broken.
You and me, this one and the other, today and tomorrow, everything disappears at the happy eyes of a person who renounced to all. He is not any more a mean center, around which everything must turn: now he is the center itself.
He cannot boast of what he is because he was or will be a sinner; he cannot desire what he has not, because to possess or not exists only for a man living in the relativity of outer life.
He is all. In him, good and evil formed only one basis, the sacred pillar upon which the only flame of the Spirit is kindled.
For a soul like that, which renounced so much, which liberated itself so much, actions of life and the way to express them completely change form.
Just in the fourth grade of Renunciation, one understands these words: “to work for the sake of work”.
One works as a bee, not knowing for whom or why. One knows that work is a means to liberate more and more the soul, and one asks nothing as reward, but lets do.
One gives and none sees him. Truly our left hand does not know what the right hand does, because the lust of personal satisfaction has been defeated.
Charity practiced for vainglory is a morbid lust of mind; but charity done for the sake of doing it is liberation, not only of senses but also of mind.
Great beings, those that achieved great humanitarian works, always have answered the same to those who flatter them for the work achieved, “I did not make it, it was God who did”.
These are great beings who when someone orders them the most ordinary action or the most banal work, they perform it and do not ask how or why.
Just then one lives life knows life and enters the fifth grade of Renunciation.
Poor men are those who believe that there are both unpleasant and pleasant things and that the ugly things are non-existent, and only seek what they feel to be pleasant! They never shall be happy because there are not ugly or beautiful things; all of them are worth being known and having effects of plenitude, when disclose the seed of the spirit that promotes them to the attentive eye of the investigator.
A rainy, windy and cold night, two humble friars badly dressed and barefooted were going to Assisi. The most thin and small, who went behind, suddenly broke the silence and said to his companion, a tall and strong young man: “Brother Leon, lamb of God, closely listen to me (it was Saint Francis of Assisi who spoke): If you knew the secret of the Universe, of all the worlds, of everything, would you have perfect happiness?”. And so he was enumerating all those great and beautiful things for man, always asking the same question. As the humble friar Leon would not answered, Francis said: “If we arrive at our Convent, and the brother doorman does not know us and leaves us in the open, with hunger, as two tramps, I say to you, perfect happiness is in this".
This Saint said those words because happiness is beyond knowledge of all good and bad things.
The sixth grade of Renunciation is already beyond liberation of senses and mind; it is spiritual liberation.
He who renounces to all is so much assimilated to Divine Will that overcomes time and sorrow. A man that works as those women that weave large curtains and only see the other side of the weft cannot realize its beauty until it is finished. But a person that renounced and is spiritually liberated has placed himself at such point of amplitude that sees the work at the same time in its essence and potency.
So a Pilgrim of Eternity reaches the seventh stage of Renunciation and lives there the eternal hour because he learnt that to lose is to win, that to give is to take, and to leave what is small is to live what is big.
To disdain hours and time is to stand at the end on the threshold of eternity.
Teaching 9: Courage and Self-control
Fear goes on to reign in the world in spite of everything that has been said and written about Courage.
From an ancestral fear containing any spasm and fight for personal defense, to a fear subtly disguised behind the name of self-defense, fear goes on to intimidate the hearts of men.
Then or mankind is unaware of Courage or its concept about it is false, because Courage is not abusing or bragging, but sufficiently balanced Self-Control.
In a human being there is a defense which impedes negatives forces to enter: It is the Control Wheel which continuously watches and impedes any vibration to enter a being. But when fear overcomes, this sealed door opens and gives access to negative forces, and to death and destruction.
Then courage is to manage properly this Self-Control, not “courage” in the sense that men give to this word, which is nothing more than the pair of opposites of fear.
Courage endowed with Control is always on the level of its important mission and cannot reflect outer aspects of human courage. Men considered courageous and distinguished by truly heroic deeds, tremble at certain moment in front of a night shadow; and women frightened by the noise of a door, at a moment of need are very fearless, like that mother who throws herself to flames in order to save her child.
To achieve it entirely, Courage endowed with Control should be experienced through four different steps:
First step: Simplicity.
“Be like children, or you shall not enter the Kingdom of Heaven”, the Master said.
It is indispensable that simplicity reigns in the heart so that the heart gets rid of any impediment in its activity; and a child is the best example of this because his thoughtlessness and spontaneity bring about strength for his defense.
Simplicity is courage; a simple soul does not fear. Actually, a great soul cannot agree to brood about something to come or take place because this soul is self-reliant.
Continuous absence of concern and brooding for evils to come, and surrender to a thoughtlessness of some kind on the first impulse only occurs in a strenuous soul; but modern man lives permanently preoccupied; his mind is so much entangled that he lives defending himself continuously, and constantly brooding about evil from others or about his eventual evil.
To discard all this and to live the present day, the present time, is to achieve and be sure that man possesses the necessary power to react at a real moment of danger, not before a danger takes place.
Totally frightened, the servant of a Mystic announced his master he had no rice; and the Mystic replied: “What a joy, so we can demonstrate to God that we are in His arms”. And is not General San Martin’s a lofty trait that, when they reported that his enemy was near and his troops in danger, instead of preparing himself for the defense, he went to bed?
Weak people, without a dose or reserve of energies, certainly should fear continuously. But a person who knows that he is an inexhaustible source of higher energies cannot fear anything.
Second step: Prudence.
But the Master also said: “Be simple like doves, but wise like serpents”.
Prudence, the same as Courage and Self-Control, is not constant indecision, so usual in men, which leads them to lose their best opportunities because of their own delay. Prudence knows not only the limit of human Control but also where to impede it to go beyond, transmuted into fear.
Prudence is continuous observation of personal forces of a man and of what he can fulfill.
When a soul full of holy force is driven to defend the oppressed, make justice and undergo martyrdom if necessary for the sake of mankind, then this soul must stop these forces, not to spend them, and think what this soul would do if its dream became true.
How many people say they would offer their lives for their ideal, and just a first blow is enough not only not to honor their promise, but also to forsake their ideal and to give up.
Peter says to Christ: “I love you more than anyone, I would give my life for You”, but before danger he denies Him three times. After Resurrection, when already he had learnt the lesson that courage of dreams is not Courage of reality, Christ asks him: “Peter, do you love me?”. And Peter answers: “You know if I love you”.
It is easy to be courageous when you are comfortably seated in a soft easy chair letting fantasy to run along with the smoke of a cigarette. You must be before reality to know what you can give, and Prudence is the only master in this.
“Take me with you, Master”, a disciple impatiently said to his spiritual guide; “I want to fly through those wonderful worlds you describe, I want to see those ethereal figures that inhabit the astral world; take me with you”. But the Master reprimanded him telling the time would come and he should grow stronger before, to be properly balanced, to have complete control previous to face the hidden world. But since the neophyte insisted, the Master took him to the intersection of two roads, traced a magical circle, uttered solemn words and said to the young man: “Stay there in the middle and do not fear, because the necessary carriage will descend and take you to higher regions”. So the disciple did. But as soon he was into the circle and listened to the noise of a carriage and saw it coming near at full speed, he lost his Control and, in losing it, car and horse became immensely big; they were over him, to flatten him, and then he fell seemingly dead. His courage was just curiosity because if he had had the prudent Courage of a discreet disciple, he would have forces to control himself in the moment of fright, which is the passage from one state to another.
Someone asked King Solomon: “What is wisdom? And he replied: “Prudence in Wisdom’s abode”.
Third step: Temperance.
Temperance becomes indispensable to be able to live with simplicity and without the torment of self-defending, and to assert prudence and give it merit so that it differentiates between real and illusory forces in the conquest of Courage and Self-Control.
Temperance is the reservoir where energies of Courage are accumulated. To save precious forces is to control and measure all deeds, to be deprived of the most pleasant things, to measure with discretion the most indispensable things and to watch over thoughts and words. Never trust a person who says: “I am strong. I know how to defend myself”. Excessive boasts never can save much energy.
Cardinal Peretti –quite old and sickly– walking painfully with his cane, seemingly was not a courageous man; so Cardinals, reunited in a Conclave, elected him Pope (Sixtus V) and thought they were able to manage him at will; but as soon as he knew about his election, stood up straight, threw away his cane and said: “For many years I have hidden my feelings; now I command”. And he governed the Church with an iron hand.
Temperance, constant sacrifice of accumulating forces, causes the Control Centre to become hard as a diamond and able to stand all vibrations, even the most violent and deadly. There were men who lived closed in cloisters with their will totally subject to the order from his superior and then, when they started acting, showed a total Courage irrespective of their education. Temperance, exercised for many years, renunciation to the will and dominion over passion, gave them the true Courage, which rests upon Self-Control.
When a constant fear invades the soul, you should not overcome it with outer boasts of not feeling it, like those people who wear blue glasses to see the world with a pleasant color; they should save daily energies to overcome it. As soon as the soul has accumulated forces enough, then it can face fear.
The following paragraphs of the chapter entitled “The Abyss”, in “Esoteric Symbols”, become relevant: “Do not turn to look. Do not rock at the edge of the abyss; surely you would fall into it, enveloped in the frightful whirlpool which rhythmically stirs the strenuous breath of your Enemy”.
Fourth step: Fortitude.
Arrived at the last step, the most difficult of all, here is the question: Do you acquire Courage and Self-Control by active resistance or by passive resistance? Should your being face the enemy with all his forces or should he surrender, like a meek lamb, in the hands of the adversary? True fortitude, a fortitude that gives the highest Courage, resist up to certain point; in order to overcome, it is indispensable to resist.
Jacob fights with an unknown Angel, and overcomes him. by resistance the Universe is maintained, life defended and species preserved throughout times. But this resistance to strong Courage has to stop exactly when a being is about to reap its fruit.
An ordinary example may become necessary: A man assaulted defends himself, disarms his enemy and impedes him to fight, but does not destroy him.
Proverbially, true brave people are those who knew how to give a lesson to their enemies and pursuers, and however were very noble and generous with them in extreme cases.
When a being has understood that has the victory in his hands and courage enough to face a situation, then he surrenders in the arms of that unworried fortitude, which disdains the fruit of courage, because has conquered the essence of such courage.
In short, Courage and Self-Control are: Simplicity of a child who does not know fear; Prudence of an old man who does not fear or care any more about danger; Temperance of a virtuous man who disdains any excess in life; and Fortitude of a winner, who has placed himself over his own victory.
Teaching 10. Exercise of Memory
Memory is a vague or clear remembrance of past things; it is a mental fixation of present things, and an obvious imagination of the future.
These three times of memory become indispensable so that it may be properly named memory.
Generally men have a very poor concept of memory, because in their view memory is
a mental power which makes them to remember the past, and nothing more. But a real possession of this virtue implies the dominion of the three times.
A human being believes he knows his past, but he does remember only vague shadows that grow weaker and weaker as years pass by and new events occur. If a man had a good memory, he would widen noticeably his area of possibilities.
From our childhood, when our human brain is already pervaded by cosmic energies taken from the beyond, our memory is good, fixes events with clarity, and clearly foresees what is convenient to life. In his middle age, a man has a weakened memory, and a premature old age increases the oblivion. This is why men do not possess memory.
For them, memory is a gratuitous gift of mind, while memory is only a field to exploit, which you lose when you do not till it.
Students of esotericism should have such a memory that may perfectly remember the past, maintaining ever present the highest events of their lives, and should have such a fixation of events of their lives and present works so that, by logic, they may manifest clearly the future.
First time: The past.
How should a student overcome the thick shadows and veils that hide the past? Just a day passed by and already we forgot events occurred on that period of time.
The point is that all events imprint themselves on the subconscious, and the Solar Centre exhumes them instead of being exhumed by the Visual Centre.
In short: man refuses to think; he lets his subaltern mind think for him. When a child observes and remembers, he is driven by such force –so called curiosity– that it implants all its energies in the Hypophyseal Centre.
Then, in short, lack of memory is due to lack of concern about life.
A being accepts to know and remember what is necessary and indispensable for his daily tasks and for his essential job, disregarding the rest. So the backward survey is vitally important because it re-arranges events occurred during the day, to charge them with due mental energy, indispensable to be clearly –not vaguely–fixed in the subconscious.
But to acquire a good memory, a backward survey is not enough. A good dealer does not conform to make a daily inventory of his entries and sales, but he needs to make a yearly, and even a six-monthly balance.
Ignatius of Loyola triumphed by the use of this method; and with his spiritual exercises save the Catholic Church from its collapse. Because, what spiritual exercises are but a pause in the course of a life to make an inventory of past deeds and in such a way the highest points so that are living centers of energies that will be a drive toward the future?
Ignatius of Loyola does not conform to the exercise of mental memory, but he wants past deeds to be written in detail on a paper for their better consideration.
This is one of the aims of spiritual exercises, so much advised by the Sacred Order of Knights of Fire. Every student should stay away, at least once a year, from the uproar of the world, far away from business, far away from relatives, far way from worries, to live some few days of complete spiritual absorption, in order to be able to make a backward survey of a whole year and to habituate memory to fix properly on outstanding events occurred during the year.
Or did not God say to the Psalmist?, “Come to the solitude, and I shall talk to you?”.
Spiritual development –that students wish too much– cannot be acquired without efforts.
Ramakrishna said to his external disciples, who lived in the world: “Some time leave your house and your works, and come with me to the solitude”.
Nature helps to awaken this power of memory, like with the rarefied air of the heights. This is why the ancient Knights constructed their castles more than one thousand meters above the sea level and Tibetan Lamas say that Himalayas’ air awakens memory.
So it is advisable to do these retirements, if possible, on high places.
It is so important to acquire past memories that sometimes it leads to discover a new mission, or to solve most difficult problems in no time at all.
By his study of psychoanalysis, Freud wanted to cure diseases by leading memory to seek in the subconscious their original causes.
Second Time: The Present.
Fixation of the idea to foster clarity of memory is achieved with the exercise of observation and attention.
Children should be taken always as an example; their insistence by asking everything and wanting to know everything sometimes delights and sometimes bothers. In a person who memorizes everything, the curiosity of a child becomes sharp observation.
You observe only those things that are interesting to you, discarding all the rest; but a true observer should have wide and accurate vision of what he sees.
Masters give certain exercises on purpose. They cause the student to pass running from one room to another, afterward to come back and to write on a paper what he saw. After the first inventory, you can observe that he forgot to write down one third of objects in the room.
This exercise should be repeated several times a day until, by a simple look, the student captures the whole panorama prefixed.
Also you can take an object, by observing it closely and then by taking notice of all its inherent qualities; in the beginning, very few qualities shall be attributed to it, but with the passage of days, surprisingly, many other qualities will continue being added.
These exercises of observation awaken attention in such a way that a student, without spending much time, acquires great knowledge and accurateness about things, and not spending much time, he sees that he is enriching this memorization store.
An Instructor of the Order ordered to an absent-minded student to remain standing before a white curtain, and said: “Look what is on the curtain, and then come and tell me about it”. The young man looked, not seeing anything except the white curtain, but after returning and saying to the Master he had not seen anything, the Master led him up to the curtain and indicated him how a moth had made holes in it, forming various drawings. “How did you discover it?” the student asked. “Simply by observing closely what I had before my eyes”, the Master replied.
Third Time: The Future.
This clear, steady and constructive memory obviously is mirror of the future. For a forgetful person, for a person who lives in a semi-dream of material life, it is very difficult to build his future when he has forgotten so easily his past, but a person that remembers, knows very well the result of the Work.
A Hindu king visited a solitary Yogi who stayed in the jungle with the only company of his gazelle; and before the king could speak, the Yogi said: “You come to tell me your people rebelled against you because for the last three years there is hunger and draught in your land”. “How do you know it?” the king asked. “I know”, the sage replied, “just by your sayings when you visited me three years ago; you had had three good years and you told me about giving great festivals and opening granaries for all the people; and in remembering this waste and in seeing successive waterless seasons which took place since then, I have deduced what has occurred recently.
Here it is very important to observe:
In Teachings always it is told past should be forgotten and deleted; but there is a subtle spiritual nuance in the fact of erasing the past on one hand and of remembering the past on the other hand, as this lesson says.
When the Teaching advises the past should be forgotten, it wants to express: a man has to untie his bonds, to forget his emotions, not to repeat them; he has to delete images not to live tied to them.
But when the Teaching says the past should be remembered, it means you should remember it as a thing that is not yours, that does not belong to you, something that is exclusive property of knowledge, and that is observed and known just to enjoy the fruit of knowing.
A man that remembers knows well. He learns easily what he does not know, and what he learns easily, he uses it for constructing the future.
Teaching 11: Real Love
Although the word “love” is used by all, uttered by all languages and expressed by all forms, very few would be able to define accurately Love.
The point is that love has no definition for many people because love is the Divine Essence of life.
Everywhere, all the time, this divine element underlies like yeast in a dough and salt in a meal. It sprouts everywhere, inadvertently, with a sudden radiance, which looks like a lightening at a stormy night.
Stars and planetary chains move by love, and by love a flower in the field puts its corolla out in the spring morning. None can avoid this enchanted and secret virtue that, in one form or another, is the aim of all forms created.
But who can speak of love? What words are worth expressing such lofty quality? Any phrase is weak before the magnificence of this ferment of life. We only know that there are loves... and loves.
Despite so many different forms and of so many and different nuances, whose enumeration is impossible, all sages and clairvoyants have unanimously proclaimed there are twelve different rays of love.
The Wheel of the Heart has twelve resplendent rays, surely to indicate these twelve hues.
In an old Rosicrucian text, not known by any man outside those seven who constitute the Sacred Brotherhood, there is a correspondence between these twelve hues of love and figures represented in “The Last Supper”, Leonardo da Vinci’s painting. The text says Communion represents the Divine Love, the central point, delivered to man; and that in the face, in the way of dressing, and in the expression of every one of the twelve disciples the twelve faces of love are divided, from Judas Iscariot’s passionate and criminal face to John Evangelist’s quite sweet face, reclining his head on Jesus’ chest.
Also the text says that da Vinci expressly did not finish the Savior’s face because, as an expression of Supreme Love, it could not have clear-cut traits.
Teaching 12: Twelve Rays of Love
The first ray of love is animal, instinct, which drives to preserve the species; in a crazy rhythm, throughout times, fighting, killing and even succumbing by this hectic desire of self-preservation, several types of animals and human races emerge victorious. It is like a whirlpool which, starting with a short vortex becomes an immense whirlwind inexorably absorbing and absorbing.
Everything perishes; up to its last breath, flesh fights hand-to-hand for its preservation. So, with this magnificent and unconscious desire of being, thousands and thousands of stars in the space are preserved, going all of them inexorably in search for the hidden magnet that keeps them in motion: love.
But in the second ray of love, this desire of being acquires by defense, the self-consciousness of what it is; and this loving defense extends and comprises the need of a defender, the very defender, the offspring, food and all the rest that is indispensable to life.
For defense, families, clans, nations, codes and even societies of protection and mutual help were formed. This subconscious defensive love took so powerful roots in human beings that now, when it is not necessary any more for them, they are unable to get rid of it, and it is a cause of their ruin, destruction and death.
When man felt relatively sure in his defensive environment that he created, started devoting his animal love to the Third Ray of love: his own body.
This love to our own body is something indefinite, mysterious and subtle.
Since a child sees his own body reflected on the water of a spring or on a mirror in his house, this strange vibration, sometimes subconsciously shameful, of self-attraction has its origin. It is as if he had found someone else that he would have sought his whole life; it is like a morbid satisfaction, a definite descent into matter.
As time passes by, this love becomes more and more strong and selfish, specially for those who do not find another satisfaction in their lives, and constitutes an obsession, and a continuous fear that their bodies are not well cared, attended and pampered; all this is little for our own body, everything is not enough, because this blind love drives and enslaves our own body, and ties us more and more to our flesh.
And what may we expect from so much love to our own body but the entry to the Fourth Ray of love, which provides the body with every animal pleasure of life, those animal pleasures that do not admit happiness or co-operation of others, but only satisfaction of our own delight.
Even among men already civilized, these curious aspects of love appear; among men who are unable to think of enlivening the pleasure of others, but that only think of satiating their own appetites.
All aspects of animal love are quite important to preserve vegetal and animal species, so indispensable to human life; but for a human being with freewill and thought, these types of love, instead of raising him to the Divine, strongly drag him toward animal or lower life.
The Fifth Ray of love is already human; it drives a being to feel for others what he feels for himself. He accepts his pleasure may be pleasure for others, his happiness may be the happiness for other beings, and ascertains he is not the only one who feels, suffers or loves, but that here are other beings that experience these same sensations.
When a being enjoys, subconsciously he enjoys more, because he knows his pleasure is a heritage of all his species, and by this means he is able to respect his fellow men, to understand their needs, and to give them refuge and protection.
In the Sixth Ray of love, human love becomes attractive.
Dante described this with insuperable words: “Amor che nullo amate, amar perdona”, that is, “love demands love”.
A lover wants pleasure for himself and for the loved being. Even though the circle of his affection is reduced, sometimes so much that encompasses only one person, however it is all for him; for this love he fights, works, suffers and even knows to die. He cannot tolerate anyone to rob his affection and sometimes, when this affection disappears, he gives up and despairs, and then hates and kills.
In the Seventh Ray of love, human love extends from a person to several persons, to the whole collective.
This is the human love that seeks wider horizons, wants to transform itself into real love; in short, he does not want to die, because starts understanding this old saying: “dead love was not love”.
He loves his children, the fruit of his pleasure; he knows perishable affections with attractive form, which sooner or later must finish, shall survive his offspring, and shall extend more and more, by generation, through that indestructible heritage thread of types of blood.
The Eight Ray makes human love compassionate; a being suffers from sorrows of others and his wishes of wellbeing comprise the wellbeing of all his people.
Even though he acquires wellbeing for himself, over all he admits the wellbeing for others. He protects those who inspire him sympathy, helps those of his own race, favors those who praise him; and even though he forgives those who are against him, he does the best he can, provided it fosters his own satisfaction and for the sake of his self-love.
But human love, a relative love like all things with a form, is not Real Love. Just Divine Love is Real Love.
The Ninth Ray of love is divine because he who love, loves for the sake of loving, gives for the sake of giving, not expecting any reward.
How can we make distinctions between one man and another when everything emanated from the same divine essence and all must return to it? Who cares when we are not corresponded or do not get the flame of a loved being, if the whole Flame is in the hand of the true Lover?
True devotees say their love for God and for the whole Mankind drives them crazy.
Here we pass to the Tenth Ray of love.
If Divine Love is so much extended and lofty, embracing everything, not asking anything, how wonderful shall be this Love focused on some those creatures that are around it.
Just a being like that can know the true friendship. Unfortunately this beautiful word grew weakened by those who use it, for a true friendship is love, which he only enjoys by seeing his loved being happy, even at the price of his own sacrifice.
Certain student entered the Spiritual Life and was particularly distinguished by his Great Master. He would sent for him many time by side to talk to him about spiritual things and Divine Love; many times the Master took him in this strolls and the disciple believed his own soul to be sheltered under the Master’s soul. But one day the Master did not call him again, and when he met him, his greeting was not so particular. One day, in despair, the disciple threw himself at the Master’s feet to know which was his fault and why he has been removed in such a way; but the Master replied: “Today I love you as much as yesterday; rather, my love is of a kind that every day becomes stronger; but this love would be imperfect if we looked for our own personal satisfaction; you were little before, you needed my word and my presence; today you have created wings and are able to manage by yourself; the contact would more harmful than useful; go out and learn this: true love is not love of men, which says “far from eyes, far from heart”, but invariable love, “always, far and near, in life and death”.
In the Eleventh Ray, Divine Love becomes ecstatic. There is no measure between one love and another, between one form and another.
Any expression of love, the most insignificant event, kindles such a flame in the chest that melts a soul in Divine Love through Ecstasy.
By the beauty of the sky and of a flying bird, the little Ramakrishna went into Ecstasy.
A child who passed by the street remembered Saint John of the Cross the beauty of the Child Jesus and he went into such great ecstasy that his face seemed to burn up like in flames.
The Twelfth Ray of Divine Love reintegrates an ecstatic soul to the way of the heart or to the way of the mind, to that First and Universal Source from which the first expression of life sprouted, driven by the Eternal Love.
It is there where the Real Love melts in such a way with the Divine, being difficult to point out a limit between manifested and not manifested.
But even here, at these lofty heights, we can remember these words of the Indian philosopher: “Love is the beginning and the end of the Way”.
Teaching 13: Perseverance
All virtues so far enumerated become indispensable, but in order to be vitally efficient, they should be founded upon the solid pillars of Perseverance.
According to a legend God sent an Angel to the Earth in order to give a name to every one of the species of flowers. He did not forget anyone; and adorned the most beautiful with pompous names, and the most humble with sweet names. In his view, he did not forget anyone, because even gave a name to the violet which remained hidden under its thick foliage; but there was a little, almost invisible tender flower that has been forgotten and patiently expected its turn. When the Angel of the Lord was about to raise himself toward heaven and all the rest believed that this little flower would be left with no name, this flower, which has persevered and waited, claimed: “Forget me not”, the flower said. The Angel heard the voice of this persevering flower, and turning round replied: “You have selected the name by yourself; your name shall be: “Forget-me-not”.
Likewise, Perseverance is different from all virtues by its own characteristic, by its own expression: it never denies its sayings, never comes back on the way traveled, never repents and always ardently expects.
Human virtues are like the Bible’s statue: Head of gold, chest of bronze and feet of mud. But real virtue, which is founded upon Perseverance, although sometimes is not so apparent, has the head of mud and feet of gold.
When the foundation of a spiritual building is established, so that it is like a castle upon a rock neither moved by winds nor damaged by waters nor destroyed by time, the spiritual building must be founded upon five cornerstones of Perseverance.
First Cornerstone: Patience.
By patience a man becomes constant, by patience the golden gate to higher worlds opens, and by patience the bitter enemy is overcome.
Every morning, an old woman went to the Royal Palace to beg clemency for her child who was in prison. The king passed by and looked at her with disdain, not heeding to his entreaties; doormen and servants would disillusioned this old woman and said: “It’s useless for you to come; you will get nothing”. But one day the king was less severe and in a good mood, so he listened to the old woman and set her son free. Patience won.
Begging the conversion of her son Augustine to Catholicism, Monica wept so much for twenty years that two deep grooves were stamped in her cheeks; but at the end she won. A Bishop heard about Augustine’s conversion and exclaimed, “A son of so many tears and so much patience was worth being saved”.
Patience is indispensable in spiritual life and psychical development. How many start enthusiastically and, because they do not see an immediate result of their efforts, abandon the Path.
Human nature, so hardened by habit, needs long years to be adjusted and to activate those necessary centers for psychic life and just with a patient Perseverance it achieves success.
Some people asked a sage of India how he had completely immobilized his right arm, and he replied: “With continuous efforts for twenty five years.
Second Cornerstone: Faith.
Faith is security in invisible things, which are not seen but certainly are anticipated at any moment. And faith is indispensable to achieve perseverance.
Here we do not speak of that instinctive faith that frightfully ties to adored or believed things, but of that understanding given by certain things that one does not see.
Who can assert that the flesh that has been brought to us in the morning is healthy and harmless? None can ascertain it, except a social and collective faith.
Who can prove that invisible things are however worth believing in them without this rational faith?
But continuously poor men –who blindly believe in the baker that brings their bread, in running water provided by Water Supply, and in currency printed by the Nation– are uncertain about the word of the Masters and of those who already have practically traveled through the path that they are theoretically going through.
When a Sannyasi wants to be admitted in the company of a Guru, first he is demanded absolute obedience; and this absolute obedience is indispensable to achieve Faith in things that are real but unseen.
If a student of any University practically had in his hands, since the first moment, all the science he wants to learn, he would be unable to comprise intelligently and suddenly all that that he could have before his eyes. He needs to study and know through faith what tomorrow he well be able to achieve practically.
A disciple not founded upon this persevering faith is like a glutton willing to eat in one-day edibles of one month, and eventually dies of indigestion.
Third Cornerstone: Hope.
Hope is not a quality of surrendering oneself to misery, despair or moral sadness, telling oneself: this will change some day. On the contrary, Hope is the virtue of a person who expects at certain moment, on proper time, the achievement of the Divine Plan in himself; and Hope is the strongest support of Perseverance.
People who expect with perseverance are those who immutably and without haste reached the goal because they know that everybody will arrive some day.
Disciples wait patiently for trial years to pass and liberation years to come. They wait for years to pass, and time to fly, so that Divine Promises of Unification of souls may become true.
Fourth Cornerstone: Discernment.
To persevere is to have time for all things.
A person that changes many ideals and follows many paths wastes his time and energy, never can stop, and has no time for anything.
But a man who perseveres in his own faith, a man who constantly follows the path traced by himself, has time to analyze and discern things because discernment –ecstasy derived from Perseverance– makes taste things in their three aspects: Physical, mental and spiritual.
Fifth Cornerstone: Resignation.
A perfect, complete perseverance is resignedly manly.
It takes everything according to the Divine Will, and adjusts itself to any form and aspect; in short, as it were, it is the crown of this virtue.
When a man patiently lives, sincerely believes, serenely expects, clearly discerns, and resignedly takes his own destiny from God’s hands, he has achieved the virtue of Perseverance.
Teaching 14: Consciousness and Will
The universal movement continuously oscillates between a force that drives creation and activity, and a force that attracts annihilation and relaxation.
These two great cosmic movements are Consciousness and Will.
Consciousness could be defined as the amplification of a being from atom to Macro-divinity. And the Will can be defined as the universal force made concrete to the being.
First Movement: Consciousness.
This cosmic passivity that, as a mother far from her child, calls from Infinity the fruit of her bosom for the Great Cosmic Store restored, becomes apparent in life through the lifeless consciousness of elements; and this very slow progress, this extended evolution of minerals and worlds, is like a passive fight of monads to go on forward and to return to the starting point.
It is as if consciousness of what is, refused to become.
It is as if the very wide circle made efforts not to be reduced from the Eternal Circle to the personal circle.
This concept of Eternity, this sense of immensity, cannot be deleted, even through a descent; and a being, still locked in the deep prison of his conscious mind, preserves this inborn principle, this Secret Tabernacle, of what could be rather in essence than in potency, and than men call vaguely consciousness.
Of course, here consciousness is nothing else than a distant flash of this hidden passive power which has to return its pristine essence to the soul.
We are told that consciousness is the concept of good related habits, laws and ethics of men. But ultimately, if a man properly analyzed this matter, he would see that consciousness is not a good related to his outer life but the essence of good related to his grade of evolution.
When consciousness opens to the inflows of the spirit, then it becomes wider and reaches the infinity because consciousness is a virtue that breaks bonds and, like an overflowing sea, overcomes every limit, fills every cave and void, and returns the liberated soul, there, at that Gordian and vital knot, which is harmony between the Eternal Spirit and the soul who knows what is and who is.
Second Movement: Will.
According to texts, the worlds and planetary systems have been created by a pure act of Will; and these texts say well because Will is Cosmic Energy condensed on certain point.
In the fantastic descent of the soul from infinite to finite, one source, which is unique and unbreakable Will, brings all beings, from those beings without circle to the far reduced circle of life.
And this will makes of every atom a being, of every molecule an entity that is different from others, of every entity a personality, a world apart, a power separated and different from all the rest of powers.
In the elevation of beings to the conquest of the conscious liberation, the will ever plays a very important part.
So as consciousness widens, the Will reduces; but in reducing, it gives the weapon of power.
The unconscious entity that went out of the Eternal Being, will be returned to Eternity never losing that principle of consciousness and potency which is different of all the rest of potencies that he has acquired in his pilgrimage through the worlds.
Meanwhile, the power, the fiery sword, the sacred power of Kundalini, stays there, motionless, waiting for the Will to control it, and to dominate and become the absolute sovereign. Because Will is essence in itself of every one of the personalities of beings, being completely different from all the rest; and as man does not know how to use it, he will not achieve the Highest Realization, because men know that Will is an impulse to do what is seemingly impossible sometimes, but they do not know that this impulse must be of oneself and not of others in order to be effective.
Men do not possess the Will, although they know it, because they seek in sources of others. In short, they believe that Will is to do what other person wants, what is pleasant to other, or what other people has taught or said.
Since man is mentally a slave, and blindly takes the Will of others as his own Will, he does not achieve the triumph, because Will is a faithful lover that only listens to the call of his real husband.
A man should try to want what he wants, and to seek not what the entangled ideas of others have shaped in his mind, but what is a natural, mental and spiritual inclination in him; so he will see how his mind responds to the call of the Will and how the Will raises that strange personal power which is the power of his very being.
So God made the Universe, manifesting his Own, Only and Absolute Will.
Teaching 15: The Gift of Oblivion
At certain point of the Path, the Disciple is amazed before the new aphorism: “Like a drop of water in an immense sea, the soul must sink in the sea of the oblivion in order to live the eternal life”.
But two imperative questions come to our mind: Perchance should not we remember the past to enliven our mind, to beautify our memory, and to know ourselves? And perchance, through continuous backward exercises, did not we learn how to look for our own past and to try to find the lost thread of previous existences?
Yes. But this Teaching speaks of an Oblivion which has nothing to do with the vivid memory of past events.
The gift of Oblivion is granted to the soul as the spontaneous grace of detachment from past things and feelings that founded an experience that now is useless.
According to the Teaching, memory belongs to the mind; and oblivion to the heart.
Only a heart that forgot and extinguished the volcano of passion is able to remember with serenity. When carbon is not under ashes, oblivion has been achieved.
With what a wise prevision the Eternal Law covers the past of man with the cloak of oblivion. And why does it so but to cut feelings of the past, partly to break fundamental chains of the cause-and-effect law?
To remember past moments of life with mental clarity is to analyze events and to use them as means of good for the future; but to feel past events is to be tied to them, is to suffer again what we have suffered, is to love what we have loved, to wish what we have wished, and to live what is dead.
Just a person who is detached from things of yesterday can say that he has forgotten; he lives the happiness of the present time, of the Eternal Time.
Thousands of phantoms, created by affections and thoughts, are at the back of a man, not as clear ideas but as vague reminiscences which continuously drive him to live the past.
The gift of oblivion consists in killing these larvae; if our mind knows them, our heart knows how to ban them.
A Master says that when the soul has forgotten all the past, the bond of Karma is broken at once, and he is able to sink at once in the ocean of the Undifferentiated Divinity.
Student, stop weeping for your past, stop your reproaches for your actions and omissions, stop remembering troubles and obstacles in your way, because only one thing is worth: “To have your heart clean, and a clean heart is like the smile of a child that ignores which thing causes him to smile”.
Disciple, leave the heavy burden of the bread bag of the poor, and transform yourself into a new being, flesh of your own flesh, and blood of your own blood, expression of the Eternal Source, which is timelessness in the space and present moment in the soul of being.
Clear memories of the past have nothing to do with certain being because these memories belong to the Cosmic Store, to the free instructor of life, to the past that is not ours but of all beings.
Only in this way the disciple has a right to remember. But the past of oneself –a past bringing out emotive and passionate memories– must be eradicated from the heart.
How wonderful, great, and absorbing is this hour unveiling this great truth to the heart of the Adept!
Teaching 16: Transmutation
As a being crosses the human circle, he receives from the Fairy Nature’s hands the gift to use spontaneously his sex.
Animals are subject to times, rut seasons, and instinctive male-female combinations and alternatives, while a normal man in healthy condition can use the reproductive act when he feels convenient and necessary, according to his instinct and reason.
As the Universe in its expansive and constructive shape, likewise genital male-female organs are a minute image of palpitating cosmic forces.
They are true divine instruments trusted to men in order to be source of existence and not only of existence but also of constant renewal of life, but man feels that he was given these instruments for procreation and pleasure. But it is not so, since besides this, they have other inner function: to irrigate one’s blood with wonderful lymph to a continuous renewal of the existence.
Not many years ago, even science had understood this great truth; but still it is bound to discover the true sense of the sex Transmutation, which is not only beneficial blood irrigation but also a psychic tonic for the mind and soul.
One’s testicles provide semen, and ovaries are receptacles of the ovum, but the ones and the others have besides interstitial glands, whose function is the inner secretion. This generative, invigorating interstitial function becomes psychic force through Transmutation when the mind, concentrated on the said function, takes part, since the mind is the primary factor of it.
There are six different forms of Transmutation:
The first form is the natural, and made subconsciously by the mind, especially during the puberty years. Then, the inner secretion is so big that the mind is instinctively forced to its distribution through the body and to the transformation of the surplus into psychic force.
This occurs not only in critical periods but even all times when this inner secretion is overabundant.
The second form is the aberrant.
Certain beings reach a dissatisfaction state by continuous sex abuse. This dissatisfaction leads to look for so much refined means that eventually the mind strongly focuses the object, fosters the Transmutation, gives rise to a gross psychic state, and promotes the use of narcotics.
The whole medieval sex magic was founded upon this Transmutation practice. That famous Sabbatical assembly of witches, which caused the Inquisition pyre to burn for centuries, was nothing else that sex aberration producing psychic transmutation. During the spasmodic ecstasy, the mind –as the more strenuous factor– would raise psychic forces. After this spasm, the subject was drowsy, later in deep sleep, and then he would spend his accumulated reserves by shaping his desired images.
The third form is the conjugal.
All religions have sanctified the marriage so that the sexual act may become a worship act, a mental act.
Its aim, to follow the generation law and the marriage injunction, produced true Transmutations in certain mystics since semen, that ever is along with a psychic charge, was launched alone, by effect of the will, conveying the whole energy to the brain.
Thence, here is the value of a religious marriage.
The fourth form is the virginal.
When a body in no way has tested the effects of the sexual pleasure, sexual testicle-ovary forces get gradually back to the interstitial glands, and Transmutation occurs, but after many years.
In these beings, their mental force becomes extraordinary; they ever were the chief supporters of any religion or Philosophical or Spiritualistic Institutions.
Saint Ambrose, the Bishop of Milan, was in love with virginity, conquered many maidens for the cloister, and untiringly repeated: the power of the Christian Church is established in virginity.
The fifth form is that of celibates.
At certain stages of their lives, many beings feel necessary to renounce to material pleasures and to enjoy pure satisfactions of the soul. There is a continuous celibacy and a periodical celibacy.
Every man or woman in the Spiritual Path should annually practice forty days of celibacy.
In India, at certain age, celibacy is compulsory and imposed by Manu’s laws.
Transmutation is possible by lack of pleasure known and by efforts to overcome it.
The sixth form is the psychic.
As it has been said, semen is ever charged with a material, psychic and mental force.
A strong, trained will, which knows the sex use and satisfaction derived from renunciation, can separate entirely these three forces; and even by expelling semen outwards, he sends energy to the blood and mental matter to the brain.
For the time being this practice is not recommendable, since exercises to get this control are reserved for higher courses.
Teaching 1: Hidrochosa
Teaching 2: The Secret Tabernacle
Teaching 3: The Flame
Teaching 4: Backward Survey
Teaching 5: Reserve of Energies
Teaching 6: Method of Living
Teaching 7: Assistance and Work
Teaching 8: Renunciation
Teaching 9: Courage and Self-control
Teaching 10: Exercise of Memory
Teaching 11: Real love
Teaching 12: Twelve Rays of Love
Teaching 13: Perseverance
Teaching 14: Consciousness and Will
Teaching 15: The Gift of Oblivion
Teaching 16: Transmutation