Teaching 1: Renunciation as Action
Teaching 2: Exercises to Achieve a Detached Action
Teaching 3: Renunciation as Asceticism
Teaching 4: Cycles of Passive Asceticism in Cafh
Teaching 5: Renunciation as Mystique
Teaching 6: Recorded Commentaries on the Knight Great Master’s Talks
Teaching 7: Exercises to Achieve Action through Renunciation
Teaching 8: Renunciation as Asceticism
Teaching 9: Cycles of Passive Asceticism in Cafh
Teaching 10: Renunciation as Inner Mystique
Teaching 11: Exhortation

Teaching 1: Renunciation as action

General synthesis:
A detached action.
A detached action in front of social, economic and religious troubles.
A detached action in front of the world: knowledge of history. Ired’s adaptation (the reversibility method applied) to developing action. The dogma transmuted. Application of the mind and super-mind.
A detached action does not take part in compounds used; it composes but remains simple.
A detached action develops by sustaining, remaining super-sustained, and bringing about crisis in order to overcome it.
A detached action in Cafh: Magnetic stability radius. Movable settlement (Tables). Great soul Current: inactive productivity of the Sons. Overcoming individual sympathies (the Sons). Substantial Union. Impersonality, super-mind, super-consciousness. Dark Illumination (Superiors).
A detached action leads to active inaction and vice versa.

Teaching 2: Exercises to Achieve a Detached Action

Vow of Silence intensified as a usual inactive action.
To procrastinate deals.
I decide nothing under enthusiasm or inspiration.
To read newspapers three-four days later.
To solve both personal unpleasant or pleasant troubles.
Zealously to keep vital secrets related to the guide of souls.

Teaching 3: Renunciation as Asceticism

Ascetic paths lead a persevering soul toward a positive result.
Asceticism is an acquired power that decreases when the exercise is discontinuous.
Asceticism does not set free the practitioner from contingencies and death.
Asceticism is not such if it is not permanent and usual in the practitioner.
Ascetic renunciation (passive asceticism) is the only one that becomes one with the soul.
Passive asceticism cannot be achieved if you do not reject any fruit of success, and if your soul does not adapt its mental, emotional and physical condition before you start the mystical Path. One needs to clean entirely desires, attachments and defects; one needs to surrender totally in the hands of Cafh and the Master.
Asceticism based on books, powers and results is harmful although effective.

Teaching 4: Cycles of Passive asceticism in Cafh

Stability radius; settlement, adaptation, patience, routine and wait.
Power of the Great Current: Permanence, comprehensive passivity, non-operation.
Substantial Union: Operative exchange. Egocentric impersonality. Capacity to use all (physical, psychical and mental) means to achieve the result of a purpose.
The powers achieved through passive Cafh’s asceticism do not adhere to the Son but to the Mystical Body of Cafh (Transfer).
The ascetic power of the Son is to dissolve compounds in order to remain only on the simple thing.
Powers of Cafh only partially achieved by its Sons:
a) Chemical control of the world, development of new cerebral centers, power to heal the sick).
b) Real knowledge about the wheel of time (akashic History), past, present and time to come, (the Great Current is the bridge between earth and heaven) and its reflection on the astral world. Assistance to the needy.
c) Priestly consecration (Substantial Union). Gift to bless and dispel shadows. Continuity of a soul power through Superiors.
d) Direction of souls and all their elements: clairvoyance, prophecy, insight, counsel and so on. Cafh’s passive asceticism is not achievement of individual power but inherent power of the Son to filter the Great Current by himself without impediment.

Teaching 5: Renunciation as Mystique

The Divine Union cannot be achieved on Earth.
Its achievement is potential particular individually.
Substantial Union: The soul achieves the individual Union through Cafh’s means. This Union continues in him even after his return to the permanent ordinary state in a substantial form by participating with the Mystical Cafh’s Body in this state of permanent Union achieved by the soul of Cafh.
This Union becomes substantial and permanent through participation and non-resistance of the Son to life itself.
The achievement of the Divine Union in a substantial form, not by suppressing life, but through a dissolving acceptance (vow of renunciation: mystical death).
The Substantial Union with the Divine Mother becomes potential (Union of the soul with the Mystical Cafh’s Body uninterruptedly) through Mystical death (Vows and individual Union), but becomes interrupted even actively (substantial Union) through participation in the divine function of the Mystical Cafh’s Body on earth.
The Divine Soul (that is, without any support or tie) is immolated.
The function of the Divine Soul is to return eternally to the simple thing. Otherwise it remains static and does not transcend this dead end between the Eternal and the Successive.
An Incommensurable Bliss is an incommensurable sorrow at the same time.
This Divine state with a full but expectant Union is that of the Divine Incarnation. Immolation to attract all souls to this Divine state.
To take part in this Union is to take part in this martyrdom. The Union of the immolated souls is perfect even on earth (it is Divine and substantial Union).
Deeds, suffering, words and everything related to the souls become Divine; therefore, one acquires strength to remove both his own karma and karma of others.
They do not return to this earth but under soul form (soul reincarnation of Superiors) with a result of Infallibility and Spiritual Super-Direction.
Moreover, the Substantial Union removes any physical, energetic and mental this life through this participation (Mystical Death, vow of renunciation fulfilled).
This helps the Sons in this state of death and in the development of this Mystique.
History – Consciousness. Cosmic reservoir. Humanity.
Psychology – Will. Soul knowledge through ontological methods – man.
Ethics –Harmony of results, and reactive action in acts. Man. Humanity. Technique. Concentration.

Teaching 6: Recorded Commentaries on the Knight Great Master’s Talks

He commented his particular concern about the Ordained Sons in the world since up to recent times even he did not understand how to unite the vow of self-renunciation with an ever-constant effective action that determines this constant hell that is the world.
The solution of this derives from a principle of present super-mental knowledge. We must think of the atomic age, knowing that this action that we are developing is no more than a management of energies, thoughts and emotions that have formed the reservoir of our Divine Mother’s possessions. We are predestined, and by this divine choice, we cannot behave as other beings of the world do, who did not take their vows.
Influenced by their desire and thought of achieving it, in fact they totally apply their energies on this phantom of personal success, adhere to success, and since then they yield to the phantom (his imaginative fancy about a work) their inner power, and since that moment they remain tied and controlled by their own phantom.
The Ordained Sons, Superiors, must “understand”, if possible, that their action has to deserve their efforts tending to conceive the work, but not to give their inner wealth, since it has been offered to the Divine Mother. They must destroy the desire of attachment to a personal labor, and just the intimate realization of the Mother should be our last objective.
Our daily work, even its loss, failure in our profession and a poor economic performance are the main motives of a right intention to work in the name of Our Mother. One needs total detachment and to live in the heart of hearts, in order to absorb this principle that operates without inner expense and that can activate variable and different lines in their motion.
This method is masterly followed at present by the Russians with Stalin’s death. They throw down it for a higher power in its future expansion, that is, they do not follow stubbornly a straight line of effective action –like in the United States, where steel, capital and religion are concentrated to resist, ever focused on one idea controlling and absorbing them.
Also he said how to practice this principle as Table’s Superiors. As we teach and direct souls, if we do not remove our filthy personal habits, we are giving the idea of Cafh but with our attachment to philosophy and religion and blood that is out of our development as children and men.
The Teaching demands from us an inner identity with our Mother and our total detachment from the Sons by not participating with them in human affections, so that our detached feelings cannot tie us to a work that is different from the work that Cafh gives us.
The Sons should never say: my Superior is learned, practices such-and-such religion, is a professional, steadily sustains such-and-such political party, or such-and-such social work; but their expression must be only centered on: he is my Superior, he is my Spiritual Director.
We should not think that the Sons are ours, and we should remain totally detached as a trial when we change their Tables or we separate them from our direction.
Cafh has a message to Humanity: to make all beings participate in the practice of the Universal Religion, which takes for granted improvement through transmutation –not through annihilation– of every dogma, and transformation of a human being into a sanctuary.
Its message so developed in parallel by Cafh along with great jumps of the present Humanity is an adhesion point with such detachment to this action work.
He said that this method sometimes demands from us abstinence and later non-abstinence, so that the knowledge of action and reaction brings us into tune with the Cosmic Law, not with any individual and human law.
Not to be, not to possess, but to act on earth as predestined Sons to show Our Mother’s wealth.

Teaching 7: Exercises to Achieve Action through Renunciation

He indicated what method he uses so that this active inactivity results in action through renunciation. He looked for these results on a new methodology to get better vows. Exemplary living in vows. Silence, fidelity and obedience lead to an efficient result through renunciation.
He took the Vow of Silence and practiced it with this method: any news that he gets (letters, newspapers, news, books, et cetera), which his excited mind wants to explore, are postponed; so he practices non-action.
One’s mind, being a true tyrant, through individual boredom and by taking out our nutritious bread, tries to overcome this inaction. So, it is important an attentive will confronting the mind and setting the soul free from an excited imaginative fantasy by means of silence. Later, silence shall make the received expansive peace solve the posited problem and give a right solution, that is, spiritual solution. A practical exercise is not to be carried away by mental inspiration at the first collision with the provoked situation and that the silence in the fight established to defend it strengthens the vow and through this vow the inaction acquires expansion and divine action.
He considered the exercise of meditation and taught us how to refrain our impulse to meditate with very dear and longed pictures.
In the direction of the Sons, he taught us about the wise disposition formed in a Superior by the practice of this Vow of silence, which lifts the Superior and moves him away from the Son, so that this answer is longed by the soul of the Son and not by both personalities.

Teaching 8: Renunciation as Asceticism

I shall deal with the so important problem of asceticism. The reading of books and practical experiences did not achieve other thing than to mix up theoretical, practical and personal knowledge that of course confuses the souls.
The direction of the souls, transcendental mission of the Ordained Sons, has obliged to make so many experiences and readings in order to canalize in them the clear and certain definition of what asceticism means. So, Superiors should have a clear idea about what asceticism is.
Asceticism is lived; otherwise, it cannot be known.
Asceticism is in intrinsic gift of persons.
Any theory is harmful, or rather, sacramentally diabolic, and leads to the physical and mental destruction of those who practice it. Let us detach the Sons from any practice not controlled by Superiors.
Today, in my view, so many books dealing with asceticism should be burnt because they carry bring to the soul. But there are ascetic aspects that, if properly directed, guide the soul toward his definitive end. According to a sensitive Hindu opinion, one cannot start any ascetic exercise without a guru.
Let us re-consider history, and these viewpoints, here posited, shall be unveiled.
Here is a prominent personality, Sri Aurobindo, a great scientist, expert in Sanskrit, and versed in oriental subjects beyond any comparison. He starts his ascetic path on the basis of this great truth: If man takes part in a divine principle, his possibilities are divine. After twenty years of asceticism, he leaves everything behind and begins to have disciples, practices absolute silence, establishes a city for his faithful disciples, and acts before them through his wife (an Israelite woman, previously married to Richard, his main disciple); that is why she is called Mother. He appears physically before his disciples only once a year and for a short while. He dies in 1950, and the great question remains: was his asceticism success or failure? He did not overcome death; no writing contains the exact date of his death.
Lets us go further backward and quote a great singer of immortality on the human being: Vivekananda. He affirms the possibilities of the individual being through the practice of yoga. One day he dies of diabetic shock, and the great question about his asceticism remains. He was thirty nine years old; his writings do not mention the date of his death. Through his asceticism he does not get a message of peace transcending his physical life. His disciples honor him because of his ecstatic death, but here is the doubt: if insulin produces cataleptic death, his diabetic shock apparently confirms it. His asceticism is mainly vigorous in his physical body but evil stays in intimate depths of his being and impedes knowledge through the practice of ascetic exercise. Of course, the great labor of this being is beyond discussion but we are only examining his ascetic method that was helpful in practicing his exercise that he appreciated so much.
Let us go back a little more to the past. Let us consider a great saint and great woman, Saint Therese. On her ascetic practices she described every step taken to lift the soul and told with accuracy her own emotions, but even in such great being her writings do not unveil some time the date of her death. Medically considered, her life reveals a carcinoma in the matrix, and she passes away as the result of a persistent bleeding. Question: did she die of ecstasy or cancer?
In asceticism we recognize certain strength, certain power in motion but we do not know if its result is effective.
My own personal experience tells me that the practice of ascetic exercises did not add a gram to virtue, that is, to permanent soul wealth.
On September 17th, 1934, during my exercise I sent Kundalini to the coronary center but this exercise would demand constancy for its realization. If you neglect it, gradually its result is nil. Apparently it is something forced in the individual being since is not natural in him and therefore becomes impermanent. Truly, this exercise was helpful to me to establishing Cafh in America, but this exercise by itself does not improve my spiritual value. Truly, it is easy to come back to this practice according to our own experience but this confirms that this practice is not naturally permanent in the individual being.
For years I practiced food abstinence, respiratory exercises, postures, and so on, but I only achieved effects during this practice, and therefore doubtless now I can state that I did not add a gram of humility to reduce my pride.
In 1936, I practiced exercises to attain lower planes, and repeated them later. In 1944, en route to Tucuman, I re-produced the suffering of a great being: I lived the crown of thorns, the pain of his wounds, et cetera. But always the question remains: Does Christ come to me, or do I go to Him through my concentration exercise? The same could be said about Saint Gemma Galgani, Therese Neumann et cetera: Is their asceticism producing this approach, which lasts a natural period of time while we exercise our will, or is the Great Being graciously descending to us?
Asceticism is strength, power, but is not natural in a human being. One does not get a gram of virtue through it. So, is asceticism good or bad? Is its practice helpful or not? Surely, it should be good and valuable, but in fact man does not know how to handle this power. In asceticism there is a power that so far cannot be checked. Likewise we see it in scientists and the atomic energy; they destroy and do not control the power of the atom through their practices.
Other example: Hatha Yoga. A good athlete controls his physical body but gains nothing of spirituality. If he is little intelligent remains so. He produces a perfect body but hurts certain organ. Certain physical negative part remains hidden in an organ and destroys it. Also I stopped my pulse and heart for one minute but such exercises gave me only one thing: experience.
One could say today there are not epidemics since there are vaccines for all of them. But, as you can see, the negative root of evil (in poliomyelitis) remains hidden in the most civilized countries in the depths of being: in the spine.
Our ignorance about the ascetic power forces us to grope about in the dark.
Therefore, if one has to define if asceticism is helpful or harmful to perfecting a human being, so far it does not oblige us because of its harm.
But we were bound to experience it in order to instruct and guide the souls, not as gift but as a punishment.
Sons, first you must acquire spiritual inner purity before anyone wants to control through ascetic practices those powers that just can be controlled by the pure of heart.
But then, which is asceticism of Cafh?: asceticism not to harm us but to prepare the Sons for the new age, for the new atomic world.
The Divine Mother gave me this answer: “Asceticism in Cafh is asceticism of death, asceticism of non-power, patience, routine, settlement, active inertia, boredom and ignorance; all this for the sake of a glimpse of peace”. (Put your brain in the center of your heart.)
This is what we have to trust to the Sons; a great treasure has been trusted to us.
Basically, asceticism of Cafh consists in promising nothing to the Sons. The Son can achieve the highest and perfect state but by his own means, but not expecting it from certain book, practice or chance.
The ascetic path of Cafh leads to the Union with God only through inner means –those of renunciation– that are opposite to an ordinary methodology.
We must deprive the Sons of any aspiration and illusion (clubs, arts, sciences, religions and particular ways to pray, and so on), so that nothing external prevails; so, they shall become a virgin land with the vivid radiance of their unique love: the Divine Mother.
Father Gracian promises to Saint Therese certain novice girl who knew how to pray much and well, and the Saint replied: “We are not interested in her. It would be too much difficult for us to remove her predilection for prayer and to prepare her for our work. Father, give me living and intelligent daughters, but of little knowledge already formed about ascetic paths”.
We want the same for the aspirants of Cafh: Sons with poor learning. They should be some few but not difficult to destroy what they have learned.
One must tell them: throw away any aspirations, especially books. There is no better book than the Teachings, since as you seek book knowledge, you mix concepts, confuse the doctrine, and later there is too much work for their new guide. Preaching among companions pre-establishes wrong ideas in them.
Let us remove from them the practice of sport, clubs and so on.
This is the principle of the asceticism in Cafh: to lead them to the Great Current being pure, by annihilating their defects and personal likes. This is the will of the Divine Mother.
Above all, we have to remove from the Sons those concepts and ideas that they bring from their own religion. Religious habits are unimportant, but we must remove them in order to know about doctrinal and non-emotional attachments of the Sons. Otherwise, we lead them into a negative road with positive forces. These two forces collide, and just this way we can know fearful results in the Sons.
The first step is their great cleaning; otherwise, their concentrated mental power gives life to monsters for their future.
The Son that enters Cafh and collides and undergoes the shock of the Great Current, this is so because we did not know how to clean him, that is, to dress him in order to receive this Current.
Great is our task; to heal the sick, relieve the needy and lead the souls, not to feel obliged to have more work by admitting Sons that apparently have no other way of religious or worldly life according to their response in their works.
When the Son contacts the Great Current here is the more transcendental and decisive step taken by the soul. His entire future is decided there. The need of this “something else” that he experiences must be pure love to God and surrender to the Divine Mother. His surrender is to surrender to success or failure since that way he determines his future Body of Fire, a real and divine body that shall sustain the principle of immortality with his soul.
This is the moment when we the Priests of God and of the Mother put the souls on the fire, not on the water. Souls of innocent children that we do not know if their soft flesh shall resist the purifying contact with the fire.
Through this road of renunciation given by asceticism for the future we want to take the Sons to the summit, so that they overcome and be integral; we want their happiness, not their death.
But, above all, it should be known that he who starts this road knows where this road shall lead him. Renunciation, as asceticism, shall lead them to get used to true renunciation.
Asceticism in Cafh is to achieve permanent cerebral centers, not transient forms achieved by exercises demanding constant habit in order to possess these centers. We should attain dynamic centers to make fit beings to live on the new atomic age; otherwise, being unable to overcome it, they shall succumb as ordinary human beings. Time counts for it and this problem must be totally unveiled on next ten to fifteen years.

Teaching 9: Cycles of Passive Asceticism in Cafh

Asceticism considered in Cafh could seem harmful or helpless, but this is not true at all.
Individual asceticism is harmful, but asceticism practiced (even by the Son) by the man in order to attain an experience and later put this asceticism in the mystical body, is helpful. 20 to 25 years ago, an aviator was valuable; today aviation itself is valuable.
In asceticism, the experience applied to the exercise is valuable, not the experience applied to the exercise.
Cafh rejects healers, clairvoyants or fakirs, that is, individuals with developed powers for themselves, but Cafh has good healers and clairvoyants, and the former act for the Work. So, these powers acquired through asceticism are harmful if they are not poured on a mystical body.
The ascetic road to follow in Cafh is that of passive asceticism. It is the asceticism within the reach of every Son. We have seen how the entire success in passive asceticism lies on a total surrender. Of course, nowadays, it is very difficult to get surrender to the Superiors’ arms since an affective state prevails in human beings.
Necessarily, the Sons must surrender mentally. The first step is surrender to Cafh: to obey.
Men get used to act as they like and are self-determined. The spiritual life in Cafh is non-determinant.
If some time a Son is truly identified with active asceticism, his Superior shall find in due time a measure for his exercises, whose results shall increase the courage and strength in the Mystical Body of Cafh.
We receive continuously souls to our care, and many times by our lack of experience to receive such treasures we are unaware of what to do. The law is to remove any possibility of yoga, religious sacraments or strange practices to this negatively-active passivity of asceticism in Cafh.
Passive asceticism in Cafh, as soon as the Son is admitted, removes from him all his desires, likes, knowledge and prejudices. In short, we demolish his gods, idols and traditions. And this with the only purpose of performing the first cycle of this passive asceticism: to be established in himself and rooted in the Great Current. This work lasts for years. We must make them feel and adapt to the Stability Radius, constantly watched over by the Superior.
This passive state of permanence in the Stability Radius is very important and fundamental for the spiritual life in Cafh. There are many Superiors that did not understand this that way yet.
It brings physical stability, later, mental stability, and finally magnetic stability, and then becomes self-centered and spiritual; all this thanks to the practice of a passive ascetic exercise.
Gradually, this stability is more and more strong. The successive control of the Son by his Superior in order determine the ascetic work of the soul depends on this participation of the Son: he can buy nothing if he is not authorized, cannot change jobs or marry, cannot have a sweetheart and cannot impart the teachings.
This annuls his senses to make them internally receptive. It is like a tank filled drop by drop, not like a jet filling and discharging it at the same time. It is the result of patience, routine and boredom, but with effective results through a negative method.
So, the soul possesses certain unmatched strength or power.
The ascetic power of the stability is gaining new life, which is not mental again, since Cafh is a spiritual force and has to integrate life and not to become a part through certain expression of this life.
When the Son does not take part in clubs, strolls or new studies, these facts make him able to acquire certain power through a method that is ours, and does not derive from books or personal experiences, but that the Son drinks in the source itself –the Divine Mother.
In an analogous way, as a Tibetan master with his disciple, sitting him on a box and prohibiting him to abandon this position, at the end the disciple is passively charged with energies but for a great jump to achieve the effect that his master expects. You notice the same example on the inner heat that melts the snow.
Many Sons want to see more works in Cafh. Routine and boredom bring to them eagerness for realization, but, how can they give if they have nothing to give? What peace do they have, what love? And so on with all those things that one can give to Humanity.
Our life is of patience, with little expansion or no expansion, so that later the Son tries the great jump.
Patience, routine, stability and adaptation to the environment are the first passive cycle in asceticism of Cafh.
The second cycle or state used by Cafh is the impersonality in order to a further development of the apparent inoperativeness.
In the beginning we see how our individuality disappears; this way our strength is focused on the spiritual community of the Great Work.
The name of the Knight Great Master is more and more strong, and that of Santiago becomes less strong, because the former is impersonal strength of the Cafh’s head, and the latter the personal attire of the one that animates it for his old friends. Here is the ascetic result of this movement; the Knight Great Master is devoted to the Mystical Body of Cafh. His experiences live totally in his individuality if they did not result in permanent life with all its possibilities in the Mystical Body of Cafh.
The individual being shall not get real clairvoyance about the universe, but possibly he shall get it in the Mystical Body.
One cannot kill or give life to a man, but in this mystical body, with this ascetic exercise that is so permanent and warm, it is the possibility to realize it.
So, perhaps an individual fails but the possibility is in the mystical body.
It is very easy to remove one’s enemies, but if we do it constantly, then we neglect our course; thence, it is the mystical body that must create a permanent possibility to remove them.
Here is the list of beings that were our exemplars during the Teaching:
Sri Aurobindo, Vivekananda, Saint Therese, et cetera; they are individual forerunners that, with no individual success, traced the ascetic road at this great culminating moment of their passive methodology in a Mystical Body, unique entity where the practice is permanent, and not that of a man that always needs a device to represent effects of his practices.
In nature there are thousands of abortions and failures; exactly through their negative action on the longed success, they form the mystique as a whole.
An individual shall fail, but he will be the guide in a community that later shall overcome.
The mystical body never creates because is impersonal.
As the Son feels that he neither does anything nor progresses, it is then when he truly progresses. He was blind, and as he begins to have a real vision, his light is such that he feels to go on in state of blindness.
After years, this asceticism shall give the Sons the power of the Great Current that shall lead them to the cosmic expansion, not to the individual one.
The Great Work of Cafh is negative and invisible because of the apparent inoperativeness of its Sons, but certainly prepares internally and slowly the souls in order to achieve the permanent value of an asceticism that adds a value to the soul for his divine re-encounter and action for the progress of Humanity.

Teaching 10: Renunciation as Inner Mystique

Cafh, master of truth, has given the definition in an absolute way, with only one word, about the ever-existent problem of any mystic: what the Divine Union is and if this Divine Union can be achieved.
This word defines all; so the Sons may take part in the Substantial Union with the Divine Mother. On this earth, the man shall not achieve the permanent Divine Union but just the Substantial Union. If man achieved the Divine Union, he would disappear. No mental compound, no atom of him would remain in him; he should disintegrate like the atomic bomb. Only his spiritual body would remain. The Divine Union is permanent and eternal. One cannot go back. No great being on earth could have lived after he achieved the Divine Union.
Let us consider Plotinus’ case. According to his sayings, he achieved the Divine Union twice. But if he achieves one Union it is because they are partial Unions. If one of these Unions were total, Plotinus could not survive or tell that he had two Unions.
A human being can achieve one Substantial –only Substantial– Union through ascetic practice. The Sons-Superiors of Cafh do not know what is this Substantial Union. Here is the true mystique of Cafh.
How to achieve the above-mentioned Divine action although never shall be entirely divine?
An individual union is achieved by those souls that make efforts in the practice of virtues, follow the ascetic path and are totally detached.
The union achieved by these great beings of the world is as if they took the flame of their soul and approached it to the great divine flame, but would not fuse with it. In this sense they would need to be detached from their own union.
No being achieves individually the Divine Union.
The Hindu say in the Satachakra Nirupana: “The house with no support is the house of God”. As the yogi arrives he needs not any support on earth, but he does not achieve it through his individual support.
So, the individual union cannot be Divine Union, since when we say individual, we say support, that is, we refer to a compound yet. These are words.
Even beings with Partial Union cannot deprive themselves of individual elements. One recognizes them because when they talk and say: my soul, my consciousness or my being, since these are only concepts.
In the mystique of Cafh, this wants to take us to a mystique that is individual union with God, transmuted by passive reversibility, through vows of consubstantial union, and only an invisible thread remains in us, a thread that is permanently united with the cosmos.
It can be consubstantial only through a state of mystical death with the Divine Mother.
It is very chimerical the Divine Union achieved by a human being on earth.
The union of life can be achieved and its expression is external.
Let us focus the experience of Cafh, our means and our methods.
One cannot even attain partial Divine Union if there is no partial death. I must remove the physical body, and this death shall lead me to a Union of the Soul, if I want to attain a total Union in the Divine.
The Sons of Cafh tend toward this Divine soul Union.
We must die if we have to attain the Divine Union by means of Cafh. Our vow of renunciation is to die, but the divine elimination.
This divine disposition to die shall be a denial of the Divine Union, if achieved at one go. A good wine taster in front of a glass of wine tries it little by little, but an individual eager for drinking shall drink it at one go.
In Communities, the Ordained Sons use this sentence: to gain nothing, possess nothing and be nothing. Let us consider these last words: What is “to be nothing” but to infiltrate into the minds of beings an absolute atheism? But the denial of “being nothing”, “to be nothing” is to infiltrate into the mind of a man a progressive annihilation. That is, we achieve a divine mean through material means. This is the true divine explanation of this absurdity, “To be nothing”.
To say “to be nothing” is a divine lie, is atheism. A human being just can know that he is nothing, but in an expansive form, little by little, through reversibility.
The Divine Mother orders the soul to surrender slowly and passively.
Through this continuous renunciation, the Sons of Cafh achieve the partial Union with the Divine Mother.
But what does it mean: with the Divine Mother, and not with God?
The explanation is that the Union with God is not possible; just on this Earth the Union with the Divine Mother is possible; the Mother is in the cosmic circle which man belongs to.
The Union with the Divine Mother means union with mystical souls, with all those souls that achieved this union and do not transcend it, but return to Humanity through participating sorrow of their souls for those souls that cannot arrive from the world. Those saints that express their Divine Union do not achieve another thing than their Union with those souls that already got this grace.
The partial union is a mirage. All souls, even Divine Incarnations, are united there mystically, expecting successive unions of successive souls to attain such union. In this union it is as if the soul put itself in a crucible of fire. The soul, purified by this fire and this love to Humanity, tries not to transcend but to form an amalgamated mystical soul that we call the Divine Mother.
The divine soul, immersed in the Substantial and Divine Union, shall make this Divine and Substantial Union recognized by it. It is just an improvement that removes the immense possibility of being dissolved.
Through reversibility, this divine soul penetrates into any sorrow and misery of those souls that have attained the Divine Union.
It is an instant in time and space of this excitation; it is the partial Union that we can achieve.
Right now, with these concepts, we realize the pain contained in the Divine Incarnation; this pain is not wounds or physical sufferings of men, but sorrow of the soul, because this Incarnation cannot return to the divine bosom.
This Union cannot be happy or perfect because of this great sorrow.
So, we return to Earth, we return to our physical state, but this sense of passive responsibility remains in us. We are permanently united by a thread to the divine union, but living physically the sorrow of those that do not arrive.
This responsibility can become permanently active through this co-redemption of ours, through this participation in the sorrow of Humanity that is not saved.
This idea of passive reversibility involves participation until the hour of death through Substantial Union with the Divine Mother.
One takes part in the divine sorrow for helping the humanity through a permanent state of indescribable “happy sadness”.
So, our mystique of death is mystique of ashes.
We achieve the Substantial Union with the Divine Mother through renunciation to our own life by practicing our vows.
Also we must refer to practical means leading us toward this Substantial Union. It is participation in the Mystical Body just because we have the vow of renunciation to attain this Divine Union.
Through this participation of the soul as a whole in a faithful and obedient performance, one achieves respectfully such participation, even against our own will. This disagreement in many moments of his life, grants to the Son the divine participation, since it is the torment –the super-torment– of having the Union and of not wanting it. It is the call to Union of the Son that does not want to offer himself through renunciation.
Let us see the Substantial Union with the Sons, and especially with the Superiors.
Our Substantial Union with the Divine Mother participates in an astral way with all those beings that have transcended.
Cafh has nothing to do with human greatness, and that is why its greatness is supernatural. Because of its divine identification, nothing human can live in it.
Worldly men are skilled and wise, but are jealous of us, hate us and want to destroy us, all this because of this supernatural power. In their consciousness, they become mighty demons.
The Divine Mother claims for the Divine Union of her Sons, above all for the fulfillment of their vows.
We are divinely assisted because of this participation with the Substantial Union. Thence the powerful deeds of the Sons and their successful acts.
At death, our soul loses little by little its individuality, and enters another higher individuality tied to the divine Substantial Union.
One sees especially this process in the Knight Great Master, and later in the Knights Superiors. A different power from his individual ego has entered our Knight Great Master: it is a different power from his individual ego that gradually uproots him and annuls his Santiago’s individuality. This occurs with the Knights Masters even now on different planes.
Now, through this Substantial Union, nobody dies in Cafh. After his experiences on earth, the Knight Great Master will not incarnate again physically, but the reincarnation of his soul will place his entire realization power in another Son, perhaps his successor on Earth. So we see that we die gradually in order to live permanently.
Therefore, our responsibility is enormously greater. Time ago, a soul could be corrected with a little physical punishment for repentance; today this is not possible; the power of Cafh demands from the Knight Great Master to deal only with the Universal Message expected by the world and by those souls that, with possibilities of union, long for their salvation.
Now, nobody is entitled to individual help, except through the participation of this Substantial Union to achieve individually and collectively his salvation in the last cycle of life that shall permit him to be a superman and not to lag as a nomadic being that, since he shall not transcend, will be an element that shall delay his possibility as soul for an entire race, or manvantara.
As we are dieing, there is only one entity.
He who took part in the Substantial Union with the Divine Mother always expresses with his good or bad disposition that he is divine and supernatural, by transmitting a power that is not of human beings.
We are in the great cycle. Those that shall come with us shall be saved. If they do not jump right now, shall remain confined for a new cycle. Our labor becomes permanently active.
The Substantial Union of the Sons is permanent, particularly those that took vow of renunciation, that is, our Superiors.
The great power of the Sons is to dispel shadows. It is to possess the divine gift of teaching; this teaching does not derive from books, since right now is the gift derived from this Substantial Union with the Divine Mother. To teach is a divine power in Cafh.
The third power emanated from this Substantial Union in the Sons is that of higher clairvoyance that prepares the Superiors to guide the souls. This state is so great and permanent in the Sons Superiors that they do not notice their own divinity. There are plenty evidences of this on the weekly Table’s reports.
It is happy death of our vows this death that gives so much life.

Teaching 11: Exhortation

I hope this Retirement will be useful for the present and future of your vocations.
No doctrine is valuable if it is not based on the Vows.
We must carry clear ideas to the world in order to guide the Sons and lead them on the mystical path of Renunciation.
We must observe and understand the great problems of the world, and also we must know and determine the responsibility of Cafh for them.
Changes in the way of life, in administration, and especially in changes of ideas aiming at a definitive movement in the history of humanity, with its cyclic collective and individual variations are in Cafh signs of self-knowledge and orientation with responsibility as to the divine action.
We have wasted much time and energy with too many debates, being dragged along by different currents of ideas in the world. Let us not permit to be subject to passion in political, social and economic fields, and particularly in the spiritual field. Many times we allow these currents, opposite to Cafh, infiltrating into the Sons.
We must understand that renunciation does not mean surrender without sacrifice of the personal portion of our soul, that is, intellectual and ancestral likes defining and determining us on a section of the new world, or on an individual religion of the future.
We must sacrifice all this if we want to enter the new world.
During this Retirement we have considered any subject, from human-divine aspects to divine ones.
Humanity and even those great beings that are leading it, have traced one straight line followed by man, which is the field of reason. This made us lose the power of reversibility: power to know and not to know. The power to reason in a magnetic field, and later the power not to reason, in order to get the right idea and its entire meaning.
The new man cannot go on a straight line; he has to pass from positive to negative, reason as he is deliberately confined and go out of this confinement through his own consciousness.
If I follow a straight line, I succeed, but there I fail because I am unable to transform a definition into a non-definition, by keeping the substance of this definition, and to act according to Ired.
So, our cerebral centers shall act in expansion and contraction. They shall be at the same time straight and circular vibrations. It is time to perceive this cerebral variation of man in constant expectation by fulfilling our vow of renunciation.
As we feel renunciation in this new way, we can observe the world from afar. From afar, this is no more than separate ourselves sensibly in order to get a more intense understanding. So, from a mystical mountain we shall see the problem of the world in its past, present and future with entire clarity.
Today we can say that there is neither good nor bad, neither good nor evil; just there are upward points that lead us to rupture points. We break harmony with active disharmony.
The Consciousness has lost its light for the ascending course of the will. So, this way, the will is no more than the adorned cosmic consciousness.
To be cosmic consciousness, the will of man must renounce continuously. Otherwise, there is division, and therefore, multiplicity and explosion.
But if the will of man remains in the divine consciousness, it does not go upward, and even does not burst.
A man cosmically detached –detached from the passive portion of his soul– is a man out of himself.
We must think about to carry to the world these new ideas that involve their reversibility. Just so, with this integral method and understanding, we know how to solve the problems of the world.
The history of the world is the nothing in relation to the eternity. We need know the problems, but not to be absorbed by them. So, everything consists in perceiving the meaning of the nothing and in achieving a passionless attitude.
The value of these ideas lies on knowing the problem and on understanding it without passion; on being away of them, through reversibility of our soul, in order to know the truth, the history of Humanity.
The history of the world gives us the key to the consciousness, and with the above-mentioned method leads us to the knowledge of the akashic history. This gives us this state of a passive reception that brings about the real knowledge of man.
The main problem of present Humanity is that the man is dissociated from the Humanity and cosmos.
We must especially remember that our knowledge should not be that of the soul. Researchers are empirical in themselves, not as to themselves.
As one considers the spiritual problems with ontological methods, the problem resolves by itself. So, its resolution is human and permits its subsequent experimentation on the physical, rational field.
The union of matter and spirit shall be happiness of man on earth.
Only this way it is time to be masters, directors of souls, for we shall be in possession of a moral.
Man shall find his ruin because is unaware of the integral being: his body and his soul. One is aware of certain laws applied to the man that cannot be applied collectively. Collective law should find its possible adaptation by examining it in the man.
Now we should not take part in ethics brought by Christendom, which has flooded the world with blood and dualities.
To judge means to know the problem of the man, and this problem in the collective.
Ethics of harmony in present opposites is the man and humanity.
A harmonious act can be achieved only by a disharmonious and reactive act.
How many times an immoral act brings stimulation and gives rise to a moral act.
In a true ethics, both human and collective values must go together and amalgamated.
Let us take this example: Here, our Sons have planted the seed of an apple tree; in due time its life shall become a tree and this tree shall yield fruit. It is the final product of every effort; it is its soul result. But now we leave the fruit on the tree, this fruit withers and rots away by lack of a reaction cutting the method of the straight line, that is, if this fruit is not plucked out in order to satisfy the nutritious sense that an apple offers to the human being. This act that is opposite to that of yielding the fruit, amalgamated with it offers an example of true ethics.
Humanity fails because wants to give us an ethics whose only purpose is to see the good. Both poles must collide; the light shall be seen only this way.
The Son must know all this ethics. And because he is a man of renunciation can live in the past and for the future.
So, he must apply the ascetic and mystical field to the speculative one.
It is necessary to set aside the individual experience in order to tend with it to the collective experience by penetrating into the collective soul.


Teaching 1: Renunciation as Action
Teaching 2: Exercises to Achieve a Detached Action
Teaching 3: Renunciation as Asceticism
Teaching 4: Cycles of Passive Asceticism in Cafh
Teaching 5: Renunciation as Mystique
Teaching 6: Recorded Commentaries on the Knight Great Master’s Talks
Teaching 7: Exercises to Achieve Action through Renunciation
Teaching 8: Renunciation as Asceticism
Teaching 9: Cycles of Passive Asceticism in Cafh
Teaching 10: Renunciation as Inner Mystique
Teaching 11: Exhortation


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