Teaching 1: Doctrine of Cafh
Teaching 2: Life in Prayer
Teaching 3: Image of the Divine Mother (December 12th, 1953)
Teaching 4: Adoration in the Beginning of a Retirement (January 21st, 1954)
Teaching 5: Devotion to Our Divine Mother (October 5th, 1955)
Teaching 6: The Master Calls You (December 10th, 1955)
Teaching 7: Parable about the Woman of Samaria (December 17th, 1955)
Teaching 8: Cana Wedding (January 2nd, 1956)
Teaching 9: Master’s Parable Instructing His Servant to Invite His Friends to a Feast That Night (January 14th, 1956)
Teaching 10: Parable of the Disciples on Their Way to Emaus (January 21st, 1956)
Teaching 11: Children’s Education (March 14th, 1956)
Teaching 12: About Consolation and Dryness in Prayer (March 11th, 1956)
Teaching 13: To Do Good among Children (March 17th, 1956)
Teaching 14: About Vanity (March 24th, 1956)
Teaching 15: Words by the Knight Great Master at the Solemn Vow Ceremony
of Miss Maria Esther (May 12th, 1956)

Teaching 16: Absorption and Reserve of Energies (May 19th, 1956)
Teaching 17: We are a Soul Gathering (June 9th, 1956)
Teaching 18: Here is the Regulation of Cafh (August 11th, 1956)
Teaching 19 Cafh’s Goods Will Be Intrinsic (August 11th, 1956)
Teaching 20: A Social Renunciation Program (September 15, 1956)
Teaching 21: Inner Virtues (September 9th, 1956)
Teaching 22: Spiritual Direction According to the Knight Great Master (October 6th, 1956)
Teaching 23: Treatment of Children at College (December 17th, 1956)
Teaching 24: Community Vocations (December 18th, 1956)
Teaching 25: Observance (December 19th, 1956)
Teaching 26: About Meditation (December 20th, 1956)
Teaching 27: Superiors (December 21st, 1956)
Teaching 28: Cafh’s Concepts about Our Life as Workers (December 12th, 1956)
Teaching 29: Saint Francesca Romana (December 23rd, 1956)
Teaching 30: The Holy Gate (March 3rd, 1957)
Teaching 31: Loving the Divine Mother (April 6th, 1957)
Teaching 32: About the Mystery of the Divine Incarnation (April 13th, 1957)
Teaching 33: How Adoration Should Be Made for Disincarnated Souls (June 29th, 1957)
Teaching 34: The House Stands without a Support (July 6th, 1957)
Teaching 35: Temporary Vows (September 1957)
Teaching 36: Miss Malka’s Solemn Vows (October 3rd, 1957)
Teaching 37: Perpetual Vows (February 11th, 1958)
Teaching 38: Knight Delegate of Argentine Tables: His Introduction (May 23rd, 1958)
Teaching 39: Adoration for Vocations (November 28th, 1958)
Teaching 40: Recommendations about Education (November 29th, 1958)
Teaching 41: Backward Review (April 25th, 1959)
Teaching 42: Our Life as an Holocaust (January 10th, 1960)
Teaching 43: Solemn Vow Ceremony (January 30th, 1960)
Teaching 44: The Heart of the Divine Mother (February 6th, 1960)
Teaching 45: Offering of Life (February 13th, 1960)
Teaching 46: Mystical Body of the Community (June 26th, 1960)

Teaching 1: Doctrine of Cafh

After taking statistics, one can say all religions have more or less the same number of followers. What is the universal religion, and what religion comprises Humanity as a whole?: none.
But if the Providence orders their adequacy according to country, temperament of the inhabitants, and climate, and even allows them developing, this means that these religions are messengers of Revelation, with a tradition going back to a primordial source of our race.
And if we study in depth dogmas and doctrines of religions, we see them coinciding and with a fundamental basis, and that their divergences are always difficult mysteries to solve. Who was able to solve the mystery about if grace or freewill prevails, if God crated the world from nothing or made it to emanate from himself? Who can know this? No human being.
Every religion comes from the true universal religion leading our race from the beginning.
Tradition and revelation of religions are truly ideas given by Divine Instructors of the Race; it was the true Revelation conveyed and the image of the Divine Mother the work to develop by the individual being on Earth and those supernatural means within his reach to develop it.
A Cafh’s Son should have quite defined ideas. The belief of the Son in God should be something fundamental.
I speak of believing in God in a transcendent sense because of course if two persons are discussing and one of them says, “God is all”, and the other says, “It is God who created all things” and believes in a God creator, here is an idea, an ideology. Others gave other ideas, and so on; but let us see the thing.
The truth about God is fundamental knowledge, sure knowledge existing in the soul about a fundamental beginning of the Universe. Now, if this fundamental beginning of the Universe has entirely emanated from itself, so the whole Universe is an emanation of itself. So, one can say God created all things from nothing, because in himself God had only substance and created all things from this substance.
Those who believe in a God creator say God created from his essence or from his thought. All is the same.
It is important to believe in this transcendent, real God, in the existence of a cosmic, unseen beginning from which all things are coming. Here is the fundamental basis.
That a Son believes in God with one aspect or in God with other aspect, or without an aspect, all this is something that everyone can take according to his own inclination and education, but the fundamental basis remains intact.
The man should recognize that as he has been placed on Earth before Humanity and Cosmos, with his reason, emotional capacity and understanding, he cannot comprise the mysteries of God as a whole; so, the mystery of grace and freewill remains always before him.
His mind can reach certain point by means of freewill, but it is impossible for him to grasp certain things and in case of achieving it, it is by means of a super-conscious state named grace.
It is an unchangeable, fundamental belief that no man has even seen God or been able to understand the immensity of God.
If none can understand this, so, to certain extent man needs help from a knower, from him who climbed the Path, or comes from other plane knowing the truth. It is the mystery of the divine being coming to us. All religions believe in a divine being, in an incarnation, in a Son of God.
Here is a fundamental belief. The man grasps to certain extent, but later needs help; he achieves a point, and again achieves alone other little piece of his spiritual path and ascension.
A fundamental, indispensable belief is the divine transcendence beyond all things. There are in the world powers of good and evil that disappear as the individual being has attained an improvement state. He has to fight good and evil in the world.
Certain religions have separated and cut good and evil: matter is evil and spirit is good.
This viewpoint vanishes by itself. It recognizes good as the presence of the divine being in the individual being, and evil as his absence from our soul.
It is when one is in possession of these fundamental verities that we see how great God is, how little the human being is, and what means will allow reaching that greatness.
Our life differs from worldly living and teaches us that a man reaches his liberation throughout the Path, not through a dogmatic path, forced revelation, or arbitrary unity, but by means of mystical efforts leading the soul to liberation.
Cafh holds as universal doctrine: what in every religion is; and it holds the doctrine of its experience, the experience of its Sons.
Here is the Cafh’s link.
Cafh is a mystical path and goes beyond dogmatic frames established for God realization through Renunciation mysticism.
Cafh is aware of how valuable dogmas and Unity Revelation may be, but recognizes that nobody can reach liberation without mystical efforts.
Cafh holds a universal doctrine, namely, a doctrine extant in all religions, and a doctrine of its experience, namely, experience of its Sons.
Many mistake one doctrine for another. For instance, no Teaching establishes compulsory beliefs, with the exception of the belief in a Divine Incarnation, the Mystical Renunciation Path. Except this, no Teaching establishes compulsory beliefs. I am for reincarnation, but in Cafh’s Teaching no reference or assertion about this Truth can be found.
Generally doctrines say this is fair or unfair, but Cafh avoid definitions and does not establish a compulsory belief; a soul is free; and one should have a divine evidence to assert a truth.
Reincarnation should be true; otherwise nothing can prove the Divine Plan. But none can elucidate when this comes true. You cannot take for sure that all beings come once, and Cafh does not state it. No being has come and stated that the soul return to Earth is non-existent.
You must differentiate the Cafh’s doctrine from doctrines of other paths.
The unchangeable Cafh’s doctrine is based upon mysticism, namely upon soul efforts for the inner realization.
To read books is a good thing, but some people read books and state what a book says; they want to shape a whole concept about this idea but do not reject or refute. Not only this, but also they change our principles because their doctrine is not written on fundamental Cafh’s principles.
How many times persons have come and said, “A bad soul can be lost as a soul”; Madame Blavatsky says so. I respect her, but do not believe it; I’ll never believe that a soul can be lost as a soul.
Also other people state: “A human soul is not in se a whole participation of God”; it means that the spirit is indivisible, but the soul is something entirely separate and illusory. Cafh does not believe in it; Cafh believes that a human soul is a part of the divine spirit.
It is a good thing to hold clear, fundamental concepts about your doctrine, since it is inadmissible for a Son to belong to Cafh and lack fundamental notions about its doctrine. Those who are of the world should be guided.
The doctrine is very important and should be treasured in the heart, deeply meditated, subject of meditations, intensively loved, and recognized by us as the only one able to give salvation.
If we recognize that no religion is universal, we should believe that all of them are true as they reach the highest and loftiest point. They are essential when they shape great souls, that is to say, if and when they develop mysticism and this mysticism is unique, true realization of God on Earth.
No religion can save us if realization does not come by means of mysticism, which is assisted by the protectors, the Holy Mother, and the immensity of the Cosmic Principle assisting us.
I recommend you to develop this concept by reading good books that will enable you elucidating the truth.
Sometimes certain books are boring and contain so many things; but perhaps you find there the light of mysticism, light of the truth, and one sentence is too much satisfactory: you have read a book that was seemingly useless and in disagreement with our thinking.
Many people are waiting for the new religion. If so, this religion would be a new religion to add to others. The true religion is a sublimation of religions, and realization of privileged souls from everywhere: it is the true tradition attained by all great mystics that achieved this realization.
It is important no to remain locked in an ideological, doctrinal frame; so, the Renunciation mysticism will give us a perfect liberation.

Teaching 2: Life in Prayer

Truly, you should feel quite happy for being able to pray at this privileged place.
It is prayer the essence in Ordination life; and while life of an ordained one is continuous prayer –since even being asleep he goes on praying in his dreams and good wishes– the prayer place itself is of an invaluable, whole value. How long do we have this chapel here and is already absolutely magnetized?
Her Sons have paid due homage to the Divine Mother, and from here she radiates all over the world; it is other prayer house radiated upon the souls.
You are well acquainted of those worldly beings that as things suit them, they can solve everything, and all is happiness, sometimes forget the prayer place, but where are they going when they feel sad and sorrowful? The church or temple, or a prayer place; and we the Ordained hold at home a prayer place devoted to meditate, and pray for consolation, relief and strength for souls in need that are absent.
Moreover, prayer is all to us. If refer to a simple prayer, not to great prayers or inner states, but the a simple prayer when we request and look at our Divine Mother, at least an image, nothing but an image, and to tell her entirely what our soul feels, our needs, strivings, joys, displeasures, and our good and our little bad. For a soul, to request is ever consolation and foundation of inexhaustible peace.
Remember you Saint Therese’s words, “In consecrated souls, prayer is like sky rain, but sometimes this rain is not sent by God; so, the soul has to take water out of the well”.
Oh consecrated souls, return to simple prayer, from heart to heart. Particularly now when the absorption time is coming and the strenuous work is over, you can be more strictly devoted to Observance and Prayer, this year more than never before.
It is a good thing to start with this prayer spoken out, this is the prayer recited here in the chapel.
Now I recall something. I hope that now, without worries, you won’t get drowsy, dear Daughters. Be aware, you are like little birds upon a tree, remaining quite erect but with your heads falling down now and then.
The Knight Great Master said that in relation to the matter of breaks he had been deceived and particularly saddened, not so much by the value of things but by the value of words. And he added, “Daughters, you should utter exact words: It is made or not. You should say yes or no”.
Then, the Knight Great Master gave to Misses certain instructions for holiday months and added he wished for them to take advantage of these months of peace. Clearly, the Divine Mother abides in your hearts; but I refer to that other living contact with the Divine Mother, achieved by reciting vocalized prayers. You should recite many psalms and, in short, imagine the Divine Mother calling us to vacation and telling, “Come, oh Daughters”: She attends, hands things over you, and you talk to your good Mother.
In fact, She is a synthesis of motherhood, crown of the divine, strength of faith, hope for those who should come, and exemplar of our consecrated Ordination life; let us hide in her arms.
As our life is strict, it is a good thing to enjoy a little of expansion, feeling, pampering and hugs against Her Heavenly Heart.
She is eager to be with us alone; continuously she watches over our actions, inspires our words, and directs our movements.
She is eager to be with us in a living, human dependence contact, anxious to convey us treasures of her grace and heart.
Let us relive in her hands our promises of love; in short, anxiously She wishes us coming to Her.
Surely our Divine Mother is not only as an incarnated being. As a being of love, She is particularly fond of the Ordained Daughters of the Second Cafh’s Order. She has told me it specially.
So, you should request Her everything you need, since you will be heard; tell Her about every little grief and longing, and tell Her about your sorrows and wishes, since we all have these, even holy wishes.
Tell Her about your hopes for next year, every work you wish to carry out, and all those children you want to benefit, and She will hear you.
Tell Her about your projects for Her kind smile or Her nodding, but we’ll be ever happy because She knows our aspirations: a College in Cordoba, a shelter for girls, the construction of a craft school, and She will hear with benevolence, like parents listen at fantasies of all their children.
Approach your hearts to Her Heavenly and Adorable Heart.

Teaching 3: Image of the Divine Mother (December 12th, 1953)

What is the meaning of images adorning temples and sanctuaries? How can the Divine Mother be represented that way, so corporally material and with so many different attitudes? Whether with the innocent and pure face of a girl bearing in herself every dream to come true, whether as a mother holding a child, or as the Virgin at the foot of the cross of her Son whose face entirely reflects the sorrow of the world, the Divine Mother is ever there, Mother that in se is Cosmos, Universes, Planets, and finally man with his whole good and evil, and sorrow and bliss.
Divine Mother! She has assumed these forms to come nearer the world, and her loftier symbol is Mary, the Lunar Initiate, with a divine mission to carry out. What do we understand by Most Holy Virgin, Mother of Christ? She the being chosen by the Divine Mother of the Universe for the incarnation on it of her Son, the Christ.
But what is the real value of those images? They are there upon altars and sanctuaries and adorn these, but lacking a real value until a time when devotees clothe them with their prayers, with their continuous adoration.
Daughters of mine; dress that so beautiful, expressive image in your chapel, but dress it with your virtues, with your silence and absorption, and with your Realization.
Renunciation Daughters! You should understand this: true Renunciation does not consist in leaving the world, relatives, friends and job. No, Daughters, no! This is external renunciation; this is a positive value, and the world is fully updated by positive values. A true, divine Renunciation is Inner Renunciation of our souls and constituted by full realization of negative values that the world neither sees nor knows.
Daughters of mine, imagine the time as non-existent to you!, since the past does not belong to you and is dead; the present does not belong to you either; all the time is in the Mother’s hands. You have left the time of the world, and you are in the eternity. The work that you make and that the world sees is unimportant and does not count for the Mother; the important work deprives you of yourselves, and is a work living only on a continuous renunciation. Remember this: you have nothing, nothing, since you have surrendered everything to the Mother: good and evil, and pure and impure.
She opened the Door to you without questions; your offering was enough. She did not asked if you are pure, perfect, rich or poor. She did not look at anything like that; simply She took you because you gave yourselves. If your vow is temporary, solemn or perpetual was out of question; She talked to you on the same level.
Ordained Daughters of Embalse: do you realize the wonderful grace granted to you?
She has chosen ordinary women not considering who you are; the only motive was that you responded to Her call by surrendering yourselves. And how much She claim to the world for things like that and for Her voice being heard just for a moment! But see, the Divine Mother has chosen you; so, work, work without rest, but within yourselves. You are dead to the world, but now you should work for this world in the Work of the Mother. And over all, pray much for your lives to be a continuous prayer, absorption, and Silence, since now the Divine Mother is stretching the Hand to you, and you must put in it your little drop of blood. Think over: Is not your mission the most wonderful mission for the illumination of the world at this moment? Think for a while of what is your turn to carry out, since the salvation of the world won’t be in the hands of scientists, artists or politicians, but in the hands of those who serve the Mother and get deprived of themselves.
Look at the mission you have. Nowadays the world has understood but not followed the work of Christ. Christ came, but men did not follow his example. The moment for the New Incarnation of the Divine is nearby; it is the Divine Incarnation that will enable the self-realization of each man to become a little Christ.
And how can the Divine Mother descend to Earth? By taking a group of beings prepared to give their blood and shape the Divine Body. Your mission is to become little mothers of this body –¡oh, look if your task is not wonderful– how near to you the Mother is. Stop and think a little, and you’ll see on the light She gives you the divine aspect of your positions and the grace granted to you. How many women and teenagers are in the world fighting in the dark and not finding where to place their faith, longings, aspirations and virtues! How many women and teenagers would wish to find what you have, to leave all and go after it! They are poor souls that are bound to fight and fall, and seek in the world of shadows.
Pray much and renounce, because through this renunciation those souls will find what they seek. May love move every fiber of your hearts to offer your blood in holocaust of the souls fighting amid misery and darkness; hand your blood over the Mother and She will be able to descend to Earth and this Divine Incarnation can offer a new life to the world.
You are little mothers of this Incarnation, and Her Body will rest on your work. So, work on it; do as a painter who first traces a picture, makes a draft and other, and other, and eventually the genial, true idea is shaped on the canvass and the Master Work is born.
Daughters, you should work this way and hand your blood over the Mother, since nothing can be achieved without this blood that is mud shaped by the Divine Mother who later will breathe on it and give it life. Through this offering, turn yourselves toward the Mother; so you’ll see how the stones in the work will become and support the Divine Work if you work with love and determination.

Teaching 4: Adoration in the Beginning of a Retirement (January 21st, 1954)

Divine Mother! We beseech you, oh Beloved Mother, to be nearer to you through a strict, quite faithful fulfillment of the Observance in order to be a part of You and co-substantial with You, with a perfect Observance ruling our lives in such a way that we become actively and truly none, and say, “Mother, I am not, You are; it is not me who lives, it is You who lives in me.
Mother, may we become so simple and needing it so much to forget ourselves, not to think so much of ourselves, of our problems, defects and difficulties, at a place that we may stay and where we may deserve it. We should work with the same joy on humble tasks.
We are nothing. We are like a table, a chair, or a car. A table is composed of cut wood taken from a larger wood; a car is composed of wheels, screws and axles; everything has been joined together and taken from something larger. Likewise with us that before your breath alone disappear and nothing remains of what we were.
So, Mother, we must only love to carry out what You order through Masters and Superiors. We must obey Her voice with simplicity and speed, not intervening our ego and our concerns at all; this is for the world. But we have the Observance as the practice of all virtues together, and our only aspiration must be its perfect fulfillment.
We must turn toward Masters and Superior with faith and trust, wholly and sincerely as a right and simple Son going to the Mother. Oh, Beloved Mother, our love and hope, grant us, Mother, this virtue to become more yours and You, Mother, be truly our only love! May we know how to hear the voice of our Superiors, which is Your Voice to surrender us on Your Arms like a newly born child, loving your rebukes and seeking to be mended, with the Mystical Death becoming a prelude, an early heaven.
Bless, Mother, at this Retirement Your Ordained Daughters, and Your Seminary, prevailing the Observance in a way that those who today are two, tomorrow perhaps two hundred, and after tomorrow, two thousand; and also bless your Solitary and Sponsored Sons of the world for the fulfillment of your Divine Work on Earth.

Teaching 5: Devotion to Our Divine Mother (October 5th, 1955)

Devotion to our Divine Mother grants to us an advantage: easy contact with the Divinity. God is something abstract, and we are unable to understand Him and penetrate into Him with our poor mind. The idiosyncrasy of present man demands something adapted to our humanity: a bridge between Earth and Heaven.
Our race has reached the highest grade on intellectual level: it cannot reach further. But because of their excessive inclination to reason, they have left the intuition aside and static. We expect the Maitreya to get strength and direction toward the intuition, and to develop it.
We get used to communicate by our senses and to live externally. In his progress, man follows an upward Teaching: that of his intelligence; he reached a point in which everything is possible to his reason, but the Teaching of his intuition remained static. So man develops his sciences, can explain all, but the Divinity leave him there: he cannot account for the Divinity, understands the Divinity with his intellect, but does not live this Divinity. And then his mind is impotent in front of questions about life, and experiences the deepest desolation because he disconnects divinity from humanity when he prays.
Man should pray while he works, suffers, or enjoys.
God dwells in the hereafter. He is something abstract for reason. We cannot penetrate into this mystery, if the Divine Mother does not direct us toward Him. She is Manifested God, and is closer to us because of our idiosyncrasy.
So, may we be devotees of the Divine Mother’s Image; just as religions have their Jerusalem, so we have Her.
May we be true devotees of the Divine Mother: may She be our Teacher, Confidant, Adviser and Friend. We must tell Her everything, and everything will be solved if we trust in Her. She can solve any troubles.
We must make Her descend from the altar, and to keep Her close to us always. We must make of Her something actual and living, not something abstract and distant.
May the Divine Mother be the art work of the spiritual life; may every Daughter make her own image of the Mother, and dress her with all those things that she loves and wants to be: purity, kindness, obedience, silence and fidelity that we wish for us. Let us put our virtues in Her. May her Hands, her Feet and Her Face be created according to our ideal of beauty: “May she have those hands that I love”; may she come along with us always.
Let us see in Her the perfect Ordained Woman of our dreams.
She has taken our hands to direct us toward the Eternity by a very humble act of love. Once should not make of Her something abstract and inaccessible. We must cross the bridge between humanity and divinity to reach the abstract aspect, and this bridge is the image of our Divine Mother. We cannot arrive if we do not go across this bridge.
This image is everywhere around. In Nature, in beings, or in a tree.
Once Lady Vye gave Knight Great Master an image of Jesus raising His gaze to Heaven. This image is a reproduction of a painting made by a woman. This woman was about to die when Jesus appeared to her and, showing Heaven, said that she would die as soon as she ended the painting of His Face such as she was seeing it at that moment.
Recovered, this women started her work, but never finished it because always had something to retouch or improve. Twenty years later, as soon as she made her last touch, she passed away.
Like her, we must achieve a perfect image of the Mother, and as this happens, we can pass away because we will be perfectly identified with Her.

Teaching 6: The Master Calls You (December 10th, 1955)

“The Master calls you”: Martha said these words to Magdalene, when the latter wept upon Lazarus’ tomb. Seemingly, the Master was more interested about Magdalene’s whereabouts than in Lazarus’ death. Seemingly He says: “Consecrated soul, stand up, do not cry for human things”. The Master wishes our absolute faith, our dedication, and our whole love to Him: for this purpose the Divine Mother removed our worries when she gave us Her Divine Son as Husband.
First, the Master wishes the trial of faith, and later he makes the resurrection miracle; he wishes the soul to be ever-ready to His call, to give Him his faith, and his whole devotion.
Magdalene weeping upon her brother’s tomb is a symbol of the soul that, on its human aspect, looks at the world, weeps with the world, and sets aside the divine aspect.
“Consecrated souls: open your eyes, and with your hearts in your hands be ever-ready to the Master’s call.” The Master is here, and calls you. He wishes the soul devoted to him to forget all; later he shall make the miracle of Lazarus’ resurrection.
However absentminded we are, let us throw ourselves again at the Divine Lover’s feet. The soul must come close to him, and surrender; so He can give the soul His whole love and tenderness. He is always there, waiting for the soul; he does not go toward the soul, but expects the love of the latter, and then He comes. This tells us about the greatness of His love, and about the beauty of His feelings.
That is why our vocation is the most extraordinary of any vocations. Some few of us have been chosen among the whole humanity; so, free of worldly worries, we shall live a life entirely devoted to worship lovingly the Son that the Divine Mother gave us as Husband.
The Master is always close to us.
Perchance, is not this the greatest miracle, to have chosen the most imperfect and the extremely humble to love? Our love, our enthusiasm for the Divine is like a fleeting flower, because always we fall again, but He continues to call us, and, as Son of the Divine Mother, He possesses all worlds, Heaven and angels, and has chosen us.
I bear ever in mind Saint Therese of Jesus, who felt the almost tangible Presence of the Master during the day, after a dry prayer. She tells that even in times of the greatest dryness, when she was unable to pray and the Name of God did not awaken anything in her, she felt however a Presence, the Presence of Anyone that was there and that sometimes was so strong that almost she was able to touch Him. The same way, the Master is always there looking at us and calling us. When the soul is truly chosen and consecrated, this soul never misses this Presence.
Just consecrated souls can have this Divine Presence close to them through continuous attention.
This Presence sinks us in the humiliation of our misery, weakness and instability, and at the same time a feeling of bliss fills the soul, since among all beauties of the Universe, this Presence has chosen our souls, poor human earthly beings, full of darkness, dreams and misery.
Only love can understand this miracle!

Teaching 7: Parable about the Woman of Samaria (December 17th, 1955)

A consecrated soul has to be always close to the well to give the Master water when he comes. The Master never has to find the soul careless or absentminded: “Be always ready, my Daughters”.
The woman of Samaria came to the well and found the Master there. He said: “Give me to drink”, and surprised, she replied how it was that, being a Nazarene, he asked to drink of her. The Master answered and said that if she gave him to drink he would give her a eternal water that would assuage her thirst forever.
He has the water of the eternal life, but begs of us our love to assuage his thirst. He has all and possesses the worlds and the whole Universe, but begs of us our love.
That is why he tells the woman of Samaria that even she had just sinned but surrendered her heart, the eternal waters and graces would be of her: What are your sins before me? What does it matter our misery if even our misery cannot separate us from Him if we give Him to drink?
He is the Divine Prisoner that, being confined, seeks through the bars of his window children playing below, in the street, and cheers up their games and follows their gazes.
If we give him to drink, a fountain shall emerge and lead us toward the Eternal Life.

Teaching 8: Cana Wedding (January 2nd, 1956)

The one that wishes to pray must imitate our Divine Mother. She has to be our model of prayer, our true Teacher of prayer.
In the Gospel, the Virgin Mary gives a perfect pattern of prayer: Cana Wedding. Certainly, great was indeed the close relationship between Maria and the just-married couple, since Jesus accepted to be with his Mother at his side after he started his public life. Great was indeed the close relationship between Maria and the just married-couple when she was so near that noticed that there was no wine because of certain improvidence, and she realized this was a shame to that family. So she approached to Jesus and simply said: “They have no wine”. And the Son answered and said: “My hour is not yet come”.
But she urges and later comes back to her place keeping silent.
A little while later, the Master calls the servants and instructs them to bring stone waterpots. He blesses these waterpots, transforms the water into wine and the just-married rejoice.
One can ask all of the Divine Husband, and He shall give all to the consecrated soul, but one must know how to ask.
Prayer has to be living and convincing. The soul wonders: a) what, b) how, and c) when to ask.
First, you do not get what you ask because you do not know how to ask.
The Teaching of the soul is continuously from one pole to another. The soul goes from theorization to the matter. When the soul feels enthusiastic and joyful, then the soul creates images, illusions and daydreams, and this way loses totally the joy. The soul builds castles on the air. In depression, the sinks in such a way in the matter and its misery, that even forgets prayer. The soul asks many things, too many things, and the prayer is not convincing, because it stops and thinks if those things that the soul is asking are not too much material or too much personal.
So, Mary, the Divine Virgin, is an excellent perfection pattern. In the Gospel, we do not find her anywhere asking, with the exception of Cana Wedding. She is ever sharing the Master’s sorrow; she is with him at the foot of the Cross, and even at the summit of His public activities; when she knocks on the door, and they say to Jesus that his mother and brothers are outside, He does not recognize her, since he replies that his mother and brothers are those that listen to His word. He does not pay attention to Her, but She does not say a word, with the exception of Cana Wedding. But when She speaks it is because She knows what She has to ask, and insists; moreover, She demands to be heard. She knows that what She asks is necessary, and knows that Her Son can give it. a) What does She ask? Nothing unusual, nothing spiritual, nothing mystical; She asks something material and ordinary, but necessary, to save the self-esteem of Her friends. b) So, She gets up with determination and goes toward Her Son, and when He says No, She urges. She is entitled to urge, and knows that He can give. When He instructs to bring the waterpots, the essence, and substratum of prayer is made, that is, the transmutation. It does not matter that the request is material. The Divine Hands transform it: and grant health and economic solution.
The Daughters of the Divine Altar must be so: To worship always silently, but when they ask of the Divine Husband, they must do this with determination and insistence, being themselves sure that He can give all.
Then their request has to be continuous and uninterrupted, creating as strong vibratory wave as to reach the very heart of the Husband. They should not stop and hesitate if this is necessary or very material, or if it is worthwhile to disturb Him with something that apparently is worldly. They have to request imitating the Divine Mother: She was not a demanding beggar, but Her request were convincing.
Later, they must keep silent and surrender their request to the Divine Will.
They must insist, even though the Master says No: they must act imitating Saint Rose of Lima, who truly contended with the Master. She said: “I want this soul, give me this soul”, and when He says that this person was an inveterate sinner, She replied: “It does not matter, I want you to give me this sinner, I want his soul”. And her request, her loving faith touched the Master’s heart as a fiery arrow, and He would give her that soul.
You should learn how to pray; you know how, but make of the Divine Mother your teacher, read the Teachings on the ever-open book, and know the secret to transform your prayer into something living and convincing.

Teaching 9: Master’s Parable Instructing His Servant to Invite His Friends to a Feast That Night (January 1st, 1956)

The servant gets back and says that none will come: one of them because of a previous appointment, and another guest for other motives. Then the distressed Master instructs his servant to go to the public square and to invite all beggars and destitute persons.
The Divine Master calls those souls that are his friends, who remained close to him; he calls them continuously; he wants these souls to be ever-ready to come immediately as soon as he calls them.
He took these souls out of the world and of its misery, and filled them up with his gracious friendship; but he wishes them to be ever-ready to his call. As these souls are involved in the world, he chooses the most poor and needy persons, and invites them to his supper. These are some few chosen souls, who can remain there only by efforts and by offering themselves entirely.
So the Master says something apparently incompatible with his love and mercy: “Hate your father, your mother, your brothers, your friends, and your companions”. To hate one’s father and mother, that is, the physical world, the blood that is race, nationality, and religion; to hate brothers, that is, the world of the personality with its customs, habits, impulses, feelings, studies, culture, passions and desires; and to hate friends and companions, that is, illusions and ideals of one’s mind. Nothing must exist between him and the soul; nothing must impede to go as soon as he calls.
The human aspect and the divine aspect cannot exist in the soul at the same time. Therefore the Master says; “Hate, abhor the world”, since if the world does not die in us, we cannot remain ready to his call, because our will always shall find certain impediment, and the soul will be forced to postpone its response to the divine call.
He has chosen us because our vocation is renunciation; he has separated us from all so that, being ourselves dead for the world, we may be ready to go. Through one’s death to the world in us, our acts become totally supernatural and divine, and we can take part in the divine feast.

Teaching 10: Parable the Disciples on their Way to Emaus (January 21st, 1956)

I believe that life of souls consecrated to God and prayer are only one thing.
We realize a life of continuous prayer by fulfilling our Vows.
A soul finds that prayer is a problem because always deals with the most difficult side, while prayer is something simple and within the reach of all.
Prayer is union with God; it grants neither a vision of higher worlds nor the gift of healing the sick, but a participation in the Divine Husband’s sorrows.
True union is not bliss or ecstasy; it is that union in which we share any pains and sufferings of the Husband. This is the highest union of all.
Once Enrico Susso asked Christ why he had to suffer so much physically and morally and in any form, and Christ replied, “Because he wanted to protect him with a thorn fence, not to come back to the world any more”. This is to suffer, to endure and to be despised in order to take part in the Divine Husband’s anguish and sorrow.
Prayer is the natural state of a consecrated soul; to achieve this state, one has to look for silence and to practice it. Man tends to constant talk and dissipation, but a soul in search of God should tend to tell God everything, and to converse with Him more and more briefly and simply. The one that gets used to talk to God, says what is strictly necessary, and uses few words.
We realize our prayer by talking to the Divine Husband.
The Divine Husband would say to Saint Catherine of Siena: “I want this: your conversation must be with angels”.
Do not think of prayer as ecstasy or continuous bliss, with your arms raised to Heaven. This is for certain unusual souls. The true union with God is to remain continuously in His Presence and to tell Him all, making of Him our Beloved Husband, our Friend, the infallible Superior, and the Spiritual Guide whom we shall tell our secrets. He is our secret Lover: as we get up, our first thought is for Him, and also as we retire, our last thought is for Him.
We should not waste one minute. We should ask of Him all those things that we desire: lights, graces and love that our hearts need. Our response must be a habit, and we should not talk to men, but to Him.
Saint Therese lived in this continuous Presence; this Presence was so real that sometimes, while she sewed or worked, even amid dryness and struggle, she quivered as if Anyone were near to her.
If we are in this Presence, any distractions shall disappear, and bad thoughts cannot come any near.
Once there was certain novice along with Ramakrishna’s disciples, who was not very sure about his vocation, and wished an evidence of it. One day, as they were assembled in meditation, he wished to think of bad things to disturb them all, but he begun to feel quite restless and uneasy. As he told this to his Director, the latter said that this occurred naturally since how can he have a bad thought being close to the Master?
As we leave the world, we gain the gift of Union, since we can control more easily our nature by disciplined life and Stability Area.
Only two disciples recognized Christ when He broke the bread: that is, violence has been made.

Teaching 11: Children’s Education (March 4th, 1956)

Let us be prepared through prayer, and the Mother shall guide us to educate children this year
Let us ask of Her: clean our minds and hearts of any preconceived idea referred to children: “if a child is good or bad, too grown up or little, or even repulsive; if those coming from the Juvenile Department or not, have such or such thing, or if of those from the Dam Village are better than those of Embalse”. All this can be true, but it does not matter in relation to our labor.
We must admit with a clean mind those that are coming, as if the Divine Mother had sent them.
We must clean us of any impurities, and our soul shall be a limpid mirror, in which the Mother may reflect Her image. So, all that a child receives shall be of Her.
We should ask of the Mother to fill us up with true love to children. It is not a love that one feels as we speak about children, or as we read a book, or as we listen to a lecture, but the real love, which is ever there, even in the presence of a dirty and rebellious boy, and sometimes even before a repulsive boy that may be shocking to us. We must be further devoted to the latter, since the Mother has sent them, and we must receive them and perform our task with them.
I tell all this not only in relation to school-teachers and principals, but also to all Daughters, because they take totally part in this task with children. In case they do not perform their tasks educating and teaching, then they work and pray for them; they take care of their clothes and of the house in which they stay, learn and are educated. All these women are Integral School-Teachers, or rather, only one Integral School-Teacher; the Mother expresses Herself through them on different phases of the work at school.
It is not only to educate the mind of a child, but also to soften his heart and soul, to give him a sense of life, and to lead him toward good.
They shall never forget these teachings. Apparently, their fruits are not visible, but the work remains there, and is made.
Let us not miss the absence of the past year, let us not think of those that shall not come next year. The point is to perform rightly our task this year, and to take all with love. We should say to ourselves: “This year I must be prepared to educate and instruct these children; this is my mission this year; next year, it is up to God”.
Let us pray. Let us ask of the Mother: Clean my mind and my heart, and prepare me for my task. Or rather: Be You my guiding power behind me. I shall be Your instrument: You shall be head and leader, and I shall be the worker. We ask of You light, understanding and love. We request Your blessing, a very especial blessing because even though my vocation is especial, I am human and nothing is of me. Give me patience, above all much patience to teach. Give me routine to be every day of the year the same Integral School-Teacher, and to be always with the same disposition, with no ups and downs.
May the child close to us be able to perceive what is the God’s will in his life, to write indelibly this Will of God on his soul.

Teaching 12: About consolation and Dryness in Prayer (March 11th, 1956)

Consecrated souls, souls of prayer ever want and believe that they have to get divine consolation and bliss continuously during their prayer. Worldly men need this divine grace; they are looking for and receiving this consolation when they pray. They need this as stimulation, but on the contrary we do not need this because we gave all up.
True prayer is not sensitive devotion, but dryness and darkness. Is it not the best thing to look for holy examples of prayer in holy books?
The Gospels say that when Joseph and Mary went with Jesus of Nazareth to Jerusalem fo r the Passover celebration in the Temple, later they did not find the child during the day and thought that he was with His relatives; but later, as they did not find him, they begun to ask the caravans about his whereabouts, and for three days they were sorrowfully looking for him.
Joseph and Mary were Initiates and constantly had the divine light in his Presence, but how did they lose this Presence and were in anguish? How can consecrated souls, who had bliss and visions for years, were deprived of their good? But, the Holy Writings say so, and it is Gospel’s word.
What has a soul to do at these moments? Just to look for, as Joseph and Mary did, and wonder as they did: Why is he afar from me? Perchance did not we give him love enough? Perchance were we not too much loving parents, since he escapes from us?
Where did you hide, oh Beloved One,
and leave me moaning?
You escaped as a deer
after you wounded me,
I run behind you claiming for you,
and you are gone.
If the soul remains steady at these moments, and even though he does not experience God, this soul “wants”, and prayer lies in this will and on these efforts. And where do they find the child? At the temple, with doctors around, and answering wisely about the law, and they are astonished. Then his parents asked why he had left them, and he replied: “Mother, I must deal with the things of my Father”.
What a wonderful answer! In spite of his answer, he follows them meekly and obeys them. But they did not understand, even though Mary kept his words in the silence of Her heart. Also the soul can feel something in the heart, even though never understands it. It is a little light that is there, which remains in spite of all. But this light ascends to the temple of the mind and understanding, transmuted into Illumination light through efforts and dryness.
The sensitive love becomes love to light, knowledge and illumination. Which is the Temple? The Temple is not on sensibility, but on illuminative understanding, in which the sensitive love becomes love of light and understanding encompassing the whole Universe.
There, when the Master that had stayed in close relationship with the soul, and in the bliss of the unknown love, sharing it just with the Beloved One, becomes the Master of Light and Wisdom, who instructs the soul as he pours his love on all beings.
We share the Initiate’s mission by the understanding derived from dryness.
Where can we find a heroic, eager soul for living continuously without any distractions, and ready to live in this state for life? This soul would share the Divine Master’s work on Earth. Those that did not experience a long dry period are inexpert souls. They are not mystical souls. First, God tries to be loved and permits to be taken, but later He escapes, and the soul must learn how to know Him and to acquire the true Wisdom through Him.
Many persons are saints and devotees of this sublime mystery of the Lost Child, with Joseph and Mary looking for the Child Jesus and finding him in the Temple. She was aware of how valuable can be dryness in spiritual life. A human being loves God, but in a human way; man wants to confine and possess him in his own way. The soul wants to confine God humanly, but the nature of God is divine and has to return to His plane. So the soul has to look for God in the Temple of Wisdom, and to understand there his mission and take part in it. Understanding comes only through dryness. The Divine Husband wants to go out of the prison built by the soul, and to transmute feeling into Illuminative knowledge, and to lead the soul toward meditation without images, toward meditation of Luminous Ideas.
A soul that experiences this light cannot forget it. It is so powerful light coming after darkness that the soul could never imagine it.
As God forsakes a soul in dryness and destitution, then this soul begins to glimpse the mystical death. Previously, his pleasure is sensitive. During this dryness, the soul learns and acquires the lesson imparted to human beings. In bliss and consolation, the Divine Union –intimate love– perfects the understanding, but as one undergoes dryness, we harvest the fruit and keep it for the winter season and scarcity times.
Dryness is syrup that preserves the fruit until the propitious moment, and then we shall give it as food to the souls.
Sensitive prayer is a sweet momentary fruit. I do not refer to dryness in the beginning of the spiritual life, or to the struggle between worldly sensibility and spiritual sensibility. This is not good, and we must remove the soul from any sweetness. Really I refer to a higher dryness of the soul that has experienced this part of the spiritual life, when one could conquer its own good, and feels so blissful that we wish to retain it for ourselves. Actually I refer to that dryness for long periods of time, full of distractions, when half an hour of meditation apparently pass as a torment, and the soul does not do anything. If one remains and makes efforts, then the fruit of our search is the development of our will.
We have to persist in our quest, and then we get self-knowledge.
Directors should know that when we experience this dryness, this occurs at the age of twelve, the same as Jesus; then, one travels through a sure path. Those that lead souls must be able to see the finger of God in this dryness. These distractions force the soul to make efforts, to go in search of God, to know Him, and to understand the highest things. Dryness is a true test for our Vocation.
A consecrated soul does not take a Vow to rejoice and to be delighted. A soul of this kind has taken a Renunciation Vow.

Teaching 13: To Do Good among Children (March 17th, 1956)

We should do as much good as possible among children.
We have to apply our Teaching to their education. Even to impart to this education a psychological guide, and so on, we should go the fountain of the holy books. The Gospels say that when Jesus entered Jerusalem with His disciples, being acclaimed by the multitude and with children around, He was unable to move. So his disciples tried to remove all of them gesticulating and pushing. Jesus said: “Sinite parvulos venire ad me” (“Let little children come unto me, and forbid them not”), and put his hands upon them. For centuries this is a message for teachers, educators and monitors.
Was there a contradiction between both attitudes, between Jesus and his disciples? No. Every one was performing his specific mission. For Jesus, his disciples were His sons, His life, and His blood. Do not forget that they were men that had abandoned all. Do not forget that John and Peter were there, and he said to them: “I will transform you into fishermen of men”, and they threw their nets away, and followed him. Do not forget that Matthew was there; he was a tribute collector and abandoned his books.
The disciples had to attest to their Master’s words with their own lives and blood. He had said: “The one that hears you hears me; the one that loves you, loves me; and the one that harms you, harms me”. Jesus could “afford” to be sweet and kindly, but His sons had to be severe because this was their duty and obligation, and had to open the way to their Divine Master. Also we form a harmonious group, one body, the unique school-teacher.
Our purpose is to educate children rightly. So there must be only one instruction, and every one must act differently. That is, personal concepts are out of question, and we shall have only one instruction.
Many times one thinks: “This is the best way to educate a child”. Another person says: “One must be more severe”, but all this is “my opinion”. Also this happens to me. And after some few months or after one year, you see that this was not the fit way.
Sometimes, before certain situation, we think “it would be better this way”, but we should not interfere with the task of another person; we should understand that every one has to act “on his own spot”, according to needs and tasks to perform. So we notice that sometimes there is certain school-teacher acting as “the ogre”. Always there is an “ogre”: certain person whom the child considers unyielding, and that he feels that she will say “so far”, and will not take one step backward.
By the way, and about the need of an “ogre”: one day I visited the Capuchins, and a kind Sister named Therese said: “See, Mr. Bovisio, I have to play the part of the ‘ogre’. They call me every time that a girl needs a reprimand. I have the fit face”.
Likewise, a Director or Superior can act in a severe or sweet way, according to the moment, but since this contact with the child is fleeting, she can afford this. “Even I can afford this”. But this is different for the one that is inside, at work. Every one must have in the classroom a line or a way to behave that is already traced, and has to persevere on it strictly.
In classroom, since the School-Teacher has to work with the mind of the child, her field is wider, and she can be partially a companion, partially a friend, partially a daughter and a “teacher”, partially sweet, partially severe, partially kindly, and later, above all, a school-teacher that imparts instruction to the child.
A classroom and a boarding-school have two entirely-different functions. Nobody should interfere with the task of another teacher. The one that is “head” cannot be “hands”, and “hands” cannot be “feet”.
Also there is the school-teacher that has to reach the mental field of the child in the classroom, in which he has to find understanding, love and sweetness. The child feels that one school-teacher is kinder or more affectionate, but in fact all of them are affectionate even though he does not know.
Every one of us should play certain part, as on the stage, but everything is a unique whole. The child naturally needs an escape, he knows, but responds to a wise guide.
So he believes that one school-teacher is tolerant and affectionate, and that this way he can enjoy escape. We cannot be tyrant or tyrannize the child. The child needs more freedom than anyone because his mind is awakening, his feelings are in expansion, and his physical body tries to develop. In spite of freedom, we should impart discipline to form strong characters We should teach him to be useful and able to defend himself, and to know that life shall subject him to restrictions. Tomorrow he shall be confined to an office, a schedule, and a boss. He shall be given freedom, but under discipline. He must study during the study hours; and he shall have total freedom to play during the game time. Girls need to study, prepare things for their dolls, et cetera. Boys need to run, jump, and shout.
There is a serious problem with children, but do not be afraid of it: their problem is the flesh and instinct. Once I talked to a spiritual son that co-operated on the education, and mentioned another collaborator whose opinion was that one has to be severe and punish these instincts in order to control them, but this led children to hide this vice for fear and to assume false attitudes. “I shared this opinion, but this collaborator did not think so”.
When the Knight Great Master asks what his method was, this collaborator takes him to his classroom and observes that his method is successful. This master affirmed that you remove passion with passion. You should fight against vices giving children an ideal; so they shall love and suffer, and transmute these forces. A child that loves and suffers becomes pure. A boy or a girl at the age of 11 or 12 falls in love with anyone that passes by, with the school-teacher, with a distant ideal, and then this boy or this girl suffers, languishes, and you see sadness in his/her eyes. You should awaken their affective and loving part, and then they shall spend their instinct energies.
The one that suffers and loves is a pure being. That is why we should awaken in him an ideal and make him suffer, since a loving suffering purifies him.

Teaching 14: About Vanity (March 24th, 1956)

In the Holy Gospels we read that when Jesus was preaching and healing, Mary, mother of the Zebedee’s children came with her sons to the mountain in which the Master was, and prostrated before him and worshipping him she said, “Grant that these my two sons sit, the one on thy right hand, and the other on the left, in thy kingdom”. Jesus looked at her and said, “Shall they be able to drink the cup that I shall drink of?”
Always it occurs likewise. We give up to all, believing that we are somehow spiritually entitled to divine graces to because we are called. If we are certainly called, our right is divine, but we continue to be human. Let us remember Gandhi’s words: “Men are men forever; institutions are valuable”.
Ordination is sublime par excellence, but we are human.
Vanity makes spiritual beings feel higher than and different from the rest of men. But let us remember that our Ordination is worth as a right that transforms human beings into gods on Earth, gives us a supernatural power, and fills us with graces, but on this condition: “I continue to be a poor man, a despicable little worm”. How sad it is to see priestly souls being proud of their spirituality.
As I said, today at every church of La Plata city they read a Pastoral on which the Bishop dares to say that this “plague” (the infantile paralysis) occurred because people does not respect priests.
Is it possible that this spiritual pride separates the human beings to such an extent that these bad and poor priests feel higher than the rest of men, and blame on innocent people this human disease?
Poor priests! This poor priest (because we should feel sorry for him) mistakes his human condition for his office, and believes that we owe him something. Beware, Sons, not to make the same mistake! We are only entitled to suffering; they can slander, condemn, or despise us. This is glory indeed, and confirms our Ordination offering, that of being Sons, and priests in blood.
The Mother does not wish us to be killed; she just wants our blood to fill the offering cup drop by drop. To suffer and to be despised is our glory, as Saint John of the Cross said.
The Church’s doctrine is pure, but men have spoiled it. The Church uses fear to tyrannize. The worst tyranny is the spiritual one. Because as long as a social tyranny removes and limits any material freedom, a spiritual tyranny kills the soul.
We need priestly souls; we have a lot of wheat, but the workers are some few. In fact, there are few true priests, true directors of souls, confirmed by their pain and blood. Pain confirms our Ordination. We should not believe that because we are Ordained, we remain free of calamities and sufferings. This would be the greatest separateness. They have to say about us: How is it that so good people are standing so many things!
I wonder: “Shall you be able to drink the cup of the Lord?”.

Teaching 15: Words by the Knight Great Master at the Solemn Vow Ceremony of Miss Maria Esther (May 12th, 1956)

The Divine Incarnation has chosen predestined souls before the Creation of the world. The Divine Incarnation took them as Wives in order to help him redeem the world, and to be Co-Redeemers of souls.
The soul is not but entirely divine: it has the touch of the Divine Mother’s Son. How does vocation flourish and wake up in the soul? We see a girl trustfully walking with her mother and suddenly everything is changed because this girl became a woman. The flame of her vocation woke up –it is a vocation that she brings in her soul since the moment when the Divine Incarnation chose her. Before, her mother’s hand guided her, but now she is self-contained, because the divine support woke in her up.
It is then when the family world, her parents and all are against her, and she has to struggle and to defend herself. When Lohengrin marries Elsa, he acts like that on the condition that she never asks about his name, but she is tempted and yields, and then loses her Divine Lover. Divine things have no human explanations.
Maria Esther: you should have no heart any more. Leave the Divine Husband to snatch it off and replace it with his own heart. Ramakrishna said that he had no heart because he had surrendered it to the Divine Mother.
May every moment that you are far from Him be a moment of agony; may your entire consolation be to stay close to your Husband. From now on your life shall be to die at every moment in order to conquer the Eternal Life. Put your hands upon the palms of your Husband’s hands, and feel the blood of His wound, lean your forehead on His thorns, and bring your heart close to your Divine Husband’s heart to feel its beats of love. Carry upon your shoulders the dead body of your Husband, the body of misery, pain and tears of poor beings of the world, and share the Divine Husband’s sufferings.
Before the Creation, you have been chosen for Wife of the Divine Incarnation. Those souls called to be Co-Redeemers are created with the Divine Incarnation before suns and before any possibilities to think about the Humanity. Raise the Body of your Divine Husband. He has passed away. See His pale face, and His eyes filled with blood and tears. These eyes refuse to see for those that look at the vanities of the world. Incline your forehead to touch His forehead with thorns, and then vain thoughts shall fade away. Put your arms upon His shoulders and feel the weight of these arms for mothers and for sick and dying persons. Embrace him and feel the beat of His heart; this way you shall enter his Heart and His Wound, and the flame of His pain and love shall cover you. You have no heart any more, Maria Esther. Do as Ramakrishna or as Anne of Jesus did; in a loving rapture she gave Him her heart not to have her own heart any more. Do as the Hindu widows, who take the body of their dead husband, and ascend together to the pyre. Take the body of your Husband, and go up. From now on, you are dead.
Your Husband is a Divine God. Do not forget that He died for your redemption. One instant (do I say one instant?) is enough to transform all into a torment when you far from to him.
Get up, Daughter, and come to marry the Divine Incarnation, the Maitreya. Our love has only one face. Today you know His name. Our love is unique, and has only one window, only one door. This love cannot be shared. Your Vows of today are just a promise and a hope that you are going to see when you breathe your last.

Teaching 16: Absorption and Reserve of Energies (May 19th, 1956)

An Ordained Son lives in absorption and keeping his energies in reserve.
We have not only the Stability Area that is physical and material, which we cannot go out of, but also another intimate magnetic area (that of the soul), which is holy. We should not go out of the magnetic Stability Area of the soul; we must move in it (in the enclosed area). So, we shall not go out of this magnetic Stability Area of the soul for any reason. It is our intimacy that we reserve to the Divine Mother by our Renunciation Vows; we are lamps burning before the altar, and the world lives by this light. We cannot stop burning, and we should continue to be consumed in order maintain our flame; if we abandon our intimate absorption, we permit this lamp to go out.
This flame is already of the world, and we are not entitled to allow this flame to stop burning one instant at the Feet of the Divine Incarnation. You know quite well how difficult is to kindle it again when we neglect it, and how easily it goes out! In spite of all this, we leave our inner Stability Area and neglect this Divine Gift of Mystical Renunciation that is only of those souls that renounce. But this Gift is not ours, we owe it to the Humanity because its fruit is assistance of sick persons, help of the needy, and guide of the souls. And how do we leave our intimacy? There are three exits: our thoughts, our will, and our lack of energy reserve (entirely translated into false charity). We are the dead; or is it not written on the Holy Scriptures: “Leave the dead to bury the dead?” –we have left the world, our beloved beings, and our memories: all. So, what to do there, with our thought? When we think of the world or our thought touches what we were or did, a vibratory way opens from the Mother’s House to the world, in which our power escapes toward the world, and the worldly power rushes into the Community. No! We should cut wings to our thought, and frustrate our imagination. We should have only one idea and only one ideal: the Mother and Her Work.
What to do in my city or at my old house? With relatives, and with those that were my friends? However wonderful is a worldly memory, it is poison to us.
Likewise it occurs with our will. Human will was a tool and I used it to come here, but now I should not desire anything. My only duty is the Divine Mother. An Ordained Son does not desire anything any more. We dropped our will by means of our Vows, we are devoted to the Mother; therefore, the soul escapes from the holy intimacy through our holiest desires. Not only I do not desire anything and surrender to the Mother’s Will through my obedience to the Superior, and to a conscientious Observance in detriment of my own will, but also I should not desire anything spiritual. I should not desire spiritual knowledge, if this gives me something that I can call mine. I have nothing, and I do not desire anything. This is for those worldly men that desire and can desire better things or to obtain virtues. I surrender to the Divine Mother, and desire what She desires. The perfection of my soul is up to Her. I make efforts and perform my duties. If She wants me to be ever imperfect, ignorant, and the last one in the Community, then gladly I accept Her decision, and I do not desire anything for me. If I knew that through perfection I could achieve something personal, I prefer thousand times ever to remain in the most complete imperfection and ignorance. As Saint Paul said, “It is not me who lives, but God who lives in me”.
My eventual strength is not mine. It is the Divine Mother that brings about this strength within, and how may I waste the Mother’s strength? What else can I desire if She lives in me? I cannot do anything, but She can do all in me.
Thus I remain absorbed in my inner life, and She can carry out in me her redeeming work, that is a new form of universal salvation. Your path is a new path of salvation, and here is your unique salvation, but you continue to live outwards. And where can there be a more certain peace than within? Our energies are not ours anymore, they do not belong to us; the Great Current vibrates in us. We must take care of them conscientiously. So we should observe a modest look and silence, and avoid any energy waste internally and externally. Our strength is not of us any more and escapes through our eyes and glances; also our voice is a vibratory current through which our energy escapes. Our body is a “transceptor”, but even in this case our energies escape, and sometimes we do not notice clearly. The Interpretation tells us to keep and to be in charge of those things. So, we are in charge of all those things that we use. We have nothing at all. They tell us: keep this, there you have your books, your watch, your flash-lamp and your clothes, but in fact, is it something ours? No! We are just in charge of all this. We are not entitled to lend anything or to dispose of these objects as we wish; if anyone asks something of us, are we entitled to give it, if it is not ours?
Saint Martin of Tours gave a half of his cloak to a poor man. Likewise Saint Catherine of Siena did with her wool underwear. But we cannot do this. We are so divinely poor that we cannot dispose of anything, even about our clothes. The point is that the Mother’s energy escapes through our objects (objects which we are in charge of). In this case, our magnetic intimacy circle is broken.
Seemingly this is a dilemma: to go against charity? What is important? What should I chose, charity or my Vow? It is a dilemma.
Our mission is far greater. If we fulfill, if we confine ourselves, our charity encompasses the entire world: we assist and heal the sick, we help the needy, and we guide souls.
Our renunciation is: No, No, and No!
The human life consists of makings, going to and fro, and dissipation, but an Ordained Son’s life consists of permanence and denial, undoing what others confirm, and this not for selfishness, but for performing a greater mission.
To give, give, and give more.
The inner magnetic Stability Area is a gift of Renunciation Mystique.
Only those that practice Renunciation take part in this Divine Mystique.
If we leave our Magnetic Stability Area, we waste our inner energy and do not carry out perfectly our mission that, as we know, is: Health of the sick, Assistance of the needy, and Guide of the souls.
Our body is a transceptor: we are giving continuously.

Teaching 17: We Are a Soul Gathering (June 9th, 1956)

One of the greatest pleasures in spiritual life is the union of the souls. Human beings are ever in search of company, because a man alone cannot live, he needs always a companion; life itself is a succession of events that reunite beings with links of blood, circumstance and work. Now, man possesses the unusual privilege of communication with other beings, but his great sorrow is to see that separation is ever inevitable.
The union of a human being involves a future separation, because life on Earth implies successive events outside the human will. But God has reserved to those that follow the Spiritual Path a reunion that is beyond time and beyond the joy to stay one moment together: it is a union that begins on this Earth, and ends up on the Eternity.
Our Regulation says that “We are a reunion of souls”; this means that this is an eternal link because is supernatural. Is there something more unusual than to know that we found many souls and that we will never be apart from them? But on this Earth there is something that is a pale reflection of this union: friendship. Friendship is the only thing that spiritualizes and lifts the reunion of beings; this link is beyond material things. Saint Francis of Sales said: “Love for the sake of loving, with no need of loving that being for anything material or for a blood link, but just love for the sake of love.
The meeting of those souls that follow the Spiritual Path is a pure, noble and unselfish friendship; but it is different because of the Eternity, that is, because of the supernatural aspect; for this reason, this friendship continues throughout time, space, and events.
While some few souls have preceded us in the hereafter, nothing is as vivid as their presence, and they wait for us in that world with no beginning or end. Even for those that were not familiar with them, their presence is vivid, in the lamp or in a little task, in a wall erected, in a stone, or in a little detail around (the kitchen kettle that Violeta bought). Their words resound more and more; they look like Santiago Rebora’s car coming here.
As years pass by, this true “togetherness” of souls is greater, but this is nothing more than a rehearsal; how more vivid shall be this reunion when we find these souls in spirit, at the harmonious whole of the Mystical Cafh’s Body. This is a miracle of love and realization.
Let us stop at these words: “meeting of souls”. All is there, and we cannot be separated. This comes to me from the word of the Spiritual Director, from that of the companion, from that of the Superior.
All is there as a light illuminating our path. This voice comes to me continuously; its life lives with us, and one cannot compare this with anything on this Earth. If we did not see each other again, this link, this presence would be more intimate and real.
Sometimes we tell our sorrows and disappointments to the Director, but when we are far away, our communication is a greater expansion, by means of a greeting, or of a silence that is like oblivion. We look each other square in the eye and we observe to way to travel through in order to reach the summit, and we wonder about the distance that still we should travel through.
This is beyond any worldly bliss and fear. On this Earth, a human being also wants to eternize this instant of union through common understanding, but this moment passes and he feels embittered and empty, emptier than before, because there was a personal pleasure, and pleasure has nothing to do with spirit and the secret of the spirit.
But the spiritual life reveals us this secret: souls can eternize their union just through spiritual love; thence, even though we never met, as soon as we see each other, we recognize each other, and it is as if we were together one hundred years from now; there is a loving discretion to forgive our defects and faults; there is immediate understanding and fusion of soul with soul.
The joy of friendship consists in being able to see each other and in being intrinsically united, because one’s joy feels embittered when we think that we cannot see each other any more. The reunion of souls is a gift granted to us by the Eternal Renunciation. Once we said “Your life is my life, and your love is my love”, this remains forever.
Even those who passed away come and say: still we are here. Do you believe that your veil is not my veil, and that your cloak is not my cloak? We are ever young, and have chosen a life of the same kind: we have the same enthusiasm, not a negative enthusiasm, but an enthusiasm that gives life, which confirms one’s reciprocal love throughout little differences as to words or opinions. Time shall pass, other events shall come, but we shall be ever united in a supernatural way, even though we go across the dark vale of death; we shall be united because our meeting is a reunion of souls.

Teaching 18: Here is the Regulation of Cafh (August 11th, 1956)

These are the initial words of our Regulation. They do not say, “It is written, or rules”, but “This”. This Regulation is something spiritual, abstract, undefined, unwritten, and contrary to that which one can imagine.
Our Regulation does not begin directly with rules, but says, “This is the Regulation of Cafh”; seemingly, it means that it has no form or law, and cannot clearly be reduced to something. This first sentence is as a seal of the spirit and reminds Paul’s words to Corinthians when he says: “You are letter of Christ”. He means that one is the law of Christ, the divine word is alive through us. We are the expression of our Divine Regulation. We are the Regulation of Cafh. As soon as we tread on the Path, from human men we become divine men; from human laws we pass to divine and spiritual laws. The Regulation of Cafh is not imposed laws, but a spontaneous way to live adopted by someone following the Regulation. This is not imparted at random, or determined by communities or peoples; it is imparted by the natural law and the divine law that allows Renunciation coming true. All those that renounce, live according to the Regulation. The Divine Mother has given all these intimate rules: it is the eternal law that takes form through acts of our life and leads us to the conquest of the liberating renunciation.
Laws make sense when are necessary, but later, if you tie yourself to them, we become slaves, and these laws lead us to fight against them; however, when they are spontaneous in ourselves and emerge as a need of the soul, then these laws become our second nature, and we can burn the Regulation, but the latter shall not disappear because I learnt the Divine Law as an ascetic technique to achieve my purpose that is part of myself, it is myself, and I have chosen it by vocation.
We feel the need of living our Renunciation life: but one has to fight against human nature. If one’s aim is divine, our nature darkens even the purest ideal, the most shining sun declines somewhat darkened by ordinary passions. When we speak of passions we do not mean bad passions, but a change of age or customs. This is so because still we do not posses the gift of Divine stability; so we need to write the rules. So every soul has written rules on his Path, because these rules are like a fulcrum, a memory. We do not need to open the Regulation to know how to behave. Even if this Regulation disappears, we won’t stop living like that, but when the integral light of the soul grows darker, we open the Regulation to renew our fervor.
The written teaching does not exist for vocational souls, because the Divine Mother speaks to their hearts: the Mother is the quintessence of God’s Revelation, of all mystical paths, the holy sign of our race: the Cross upon the Circle.
Just when the disciple is prepared, this voice speaks to his ear and teaches him the basic idea of the race: to go across the bridge of his reason and to develop his divine intuition. The Divine Mother says to the soul, “This bridge becomes your effort, your asceticism. I shall be close to you, and after you go across it, I shall disappear and we shall be One”
This is the sign of our race. We have to conquer the reason to be again what we were. If we fall, this is so in order to get up again by ourselves, and to know ourselves.
The Regulation is the essence of our spiritual life. To renounce means to awake, and we need efforts to awake, and rules of life such as those given by our Regulation to go across the bridge toward the intuition.
We need a written Regulation to awake every time that the rational dream drags us toward our human tomb. The Regulation does not allow us to stop; it makes us contemplate the illusory aspect of that which we left. This bridge that we have to go across is full of corpses, but the Regulation pushes us. Since human weakness tends to soften the law written on the soul, the Regulation written on our heart, which is the expression of our soul, is written by men.
But even so man forgets this law, undergoes times of great darkness, and then Superiors lead the soul bear in mind the law: they reproach us, follow our steps, and recommend us the Observance.
The Regulation needs to remain written until the day in which it emerges spontaneously from the soul by the sanctifying grace that dwells in the soul. It is the expression of our works. Then we are neither ordinary people any more, nor a soul that needs a whip to awaken. We have acquired a true wakefulness of the spirit; we are about to reach the other shore of the Eternity.

Teaching 19: Cafh’s Goods Will Be Intrinsic (November 8th, 1956)

Cafh is bound to carry out a providential and social mission in the world, according to the words of our Regulation.
Thus the Mother wishes to give us the solution of problems and ills of the world.
Our age gave rise to a great civilization; man achieved great developments by his efforts, but all this was costly, and always he has to execute horrendous slaughters and to wage great wars. Material goods obtained are maintained and preserved with pain and sacrifice.
So, man needs a new sense of possession, of what is and of what is not, and he shall find this solution in real goods of the soul –intrinsic, not extrinsic ones.
Soul goods and intrinsic goods: Intrinsic goods are neither gifts nor soul possessions, nor moral, mental or sentimental possessions.
Soul good and spiritual good is not the same; there is a basic difference between them.
Let us see: the one that leaves all, and leaves his family, his comfort, et cetera, is a hero and his action is extraordinary; he makes all, or thinks so, for love to the Divine Mother. But perhaps he later develops a possession within, a psychical attachment (through soul goods): to help Humanity, to pray, or to reach the supreme liberation.
In a book written by a famous physician that went to India, he relates his visit to a great being and, one evening, while the two conversed, someone said to this wise man, “Here I experience so much peace and quietness that I do not desire liberation”. And the wise man replied, “That is liberation”.
In a life of renunciation, one may desire liberation, but desire is not liberation. Desire is to want something for oneself, and even though it is a good of the soul, it is possession.
For instance, prayer is something coming to us, because our life prepares us: schedule, observance, and psycho-technique through methods.
We accumulate energy, as a little boy that, as soon as you loose him, jumps and runs. As we get strength, we get what we want; this is an infallible and natural law; we acquire a power and believe to have something moral, a gift of power.
Also we have the gift of sensitivity.
Our life gives us this gift; we acquire it through a daily drop of blood poured on our heart as mystical liquor. Since we cannot escape, we devote ourselves totally to it. We acquire as greatly expanded emotions as none can ever dream. Later dryness gives greater capacity to our heart. We contain all there, and this love expands as long as it contracts, and we become missionaries that attract souls. A word, any event expands our sensibility.
But if we notice this capacity, then we may believe that we possess something.
As to mental things, we acquire true gifts, but since it is very difficult to use one’s intellect and not to fall under the yoke of the reason, the lesser we know, the better for us. We have to pay a price for our knowledge: our soul is enslaved by our knowledge, and it is hard to remove this.
If we stop knowing, we begin to see on the light of the superior mind; then we know not-knowing, and we are illuminated by this light.
As we enter the Seminary, we are told to leave all our learning and to lose the tyranny of the reason. As we break this chain, the divine essence remains and transmutes all into a superior power. We stop being school-teachers, doctors, and so on; thus after we lose our limited knowledge, we reach a universal knowledge. We break a thread, and we are given a stronger thread.
Reason becomes our servant; we make manual tasks and learn this quickly. But the danger lies in thinking that we have power to control the reason, and that we can handle the world and to love all: this is a negative truth that confines and crashes us.
For instance, a country accumulates wheat and keeps it. In times of scarcity, this nation sells it at high price, but in a year of prosperity in other nations, the above-mentioned country tries to sustain this high price, wages a war, and harms others that cannot sow and must purchase wheat.
The same occurs in the Church: the possessive good crashes the Church. If this good is not possessive, then one does not keep anything. A dog eats until it is satiated, but later, when its need is satisfied, does not react if another dog eats its meat. Man keeps things in the cupboard, and wishes his goods rather to rot away than to give them (for instance, Brazil’s coffee, and the United Fruit Company’s case).
A moral good (prayer) is the same; we ask for those persons interesting to us, and the rest... damn!...
Christ called and said “come to me”, but the Church says so to its devotees, and promises Heaven, but sends the rest to Hell.
We have to ask for those known to us; but the rest has to expand, as a sunray that does not ask whom it heats up.
We have to place the pitcher in such a way that all may drink its water.
If we act in a possessive way, then prayer not only contains us, but also contains those persons that we love. If our only love is Cafh, then we create another religion, another circle. We have to reach those people that are not familiar to us because the Divine Mother is our love. We have to love those that do not love us and to have feelings for all, and if anyone is sick or a bus overturns, we must not think only of our own people, we must think of all.
Even the Teaching must not be kept. This is a wrong interpretation of silence. We have to talk and to give according to the understanding of others within their reach. We must put us in a trader’s place. We harm him if we give him the literal, detailed and nominal Teaching. This is false charity.
Possessive teaching is a teaching kept and not given. If we keep it, it is not ours: it is ours through expanded love. We have to give it even to the most skeptical persons; this is wisdom; this is Intrinsic Good.
The Spiritual Good is negative. The only Spiritual Good is peace, simplicity and disappearance of compounds: intellectual and psychical principles et cetera.
The Unique and True Good is that of the Spirit.

Teaching 20: A Social Renunciation Program (September 15th, 1956)

When our Regulation says that we have to obey and respect the laws of the country in which we live, gives us a whole social renunciation program.
The Son that renounces has to stop thinking and feeling –he must “be”. Renunciation leads us to die outward as to our way to think, feel and act, in order to be beings, after we died like that. The important thing is “to be” –the spiritual realization– but this spiritual realization, this contemplation and action in our renunciation life, would be vain and useless if it were devoted only to our inner improvement; moreover, this inner improvement should be made from inside outward. This means that an essentially progressive soul feels from the initial start of the path that perfection is non-existent if you do not communicate this perfection to the whole Humanity.
A Son with Renunciation Vow has a transcendental mission, in spite of being detached from the world: that the direct results reach the souls as social results.
Now, how to combine this power that arrives in the world with these two concepts of our Regulation, that we must obey and respect ideals of others? Apparently, if we are souls that wish to liberate, we have to make a revolution and to change laws, regulations and beliefs. But this looks like rebelliousness against established values; naturally, if we live a renunciation life, we want the inner perfection of the souls and to change the world. Apparently all this is opposite to the words of our Regulation, but it is not so.
The point is this: the outer law of men and governments of the world is external and therefore imperfect, and in the Teaching of time it must be substituted for the universal law, unique, inner, and of the soul.
As we obey, we carry over our shoulders the cross of men –that is as heavy as the outer cross. This laws lead man only toward destruction. There is a season of peace, but this peace is apparent. As worldly men speak show horror to war and say that war should not exist. Before the Second World War one talked to Sons of Cafh that felt horror of war. What happened? There was collective dissatisfaction, possibly influenced by the spirit, since if we emanate spiritual forces, this brings collective dissatisfaction to all, but since they are not educated for the spiritual Path, instead of feeling dissatisfied with themselves and led by this to renunciation –to the inner possession that is the only true one– since they cannot do this, direct their dissatisfaction outwards and communicate it to the world. That is why discontented people become bellicose.
Certain Sons have felt horror because an animal was chastised, even understanding certain habits of ours in America; but when the war psychosis started, they reasoned quite differently: they wanted to kill because they felt it was fair.
They have forgotten Christ’s words: “If your enemy slaps you, give the other cheek”. But peoples want to have their rights, and that is why peoples attack each other.
Every law leads to this, but we have to mend this radically, but not against the external law. Any law loses its value when man recognizes that he must expand his energy from inside outward. No matter if Paul or Francis is in the government, but we know that our own actions have exalted them to the government. All this can be good or bad, but it is the outcome of our actions.
The true law is the inner law. So, our Regulation does not contradict the spiritual law, because if we respect the laws of a country, but we are what we have to be within, then the world shall experience a transformation.
And just Renunciation shall transform the world.
We wonder if this is too much. No. All religions have proclaimed this. But let us listen rightly at the Regulation’s words. It says “to respect”, but not to be attached to the law.
Religion and Renunciation are opposite. Religion is the raiment of the spiritual Renunciation. Religions tell us that there was a flame there, and that this flame gave rise to a being, to an image. But when we say “to respect” we do not mean any attachment to it. Any religion is based on Renunciation, on the inner and spiritual reality; their founders are true envoys of God; but they did not give an outer regulation and did not found the religion. All is based on this, “in Buddha I seek refuge”, “In “Dharma (method) I seek refuge”, and “In Sanga I seek refuge”; this means that our spiritual realization is through the Teaching of the Masters. Dharma is method, not religion. “I adhere to Sanga”, “I found my spiritual life on total renunciation”. And those that come later make of this a religion, but the Buddha does not. He calls and does not reveal mysteries of the hereafter; he just explains how to liberate a soul in this lifetime and always by means of Renunciation. Buddha says that all is sorrow and suffering, and that you shall overcome pain only by surrendering yourself to God. The same happens in Christianity.
Christian Religion is a powerful structure. Christian peoples created the most destructive war in the Universe. If you think a little, you ask, “Does this make sense compared with the Sermon on the Mountain?” There Christ said, “He who wins, loses; blessed those that ask: the poor. Christ’s word is based on Renunciation; Take your cross and follow me; the one that wants to come behind me, leave his father and his mother; he has to fight against affective values and be founded on Renunciation. We are Cafh and make nothing more than to state what all great Masters said, but theological and religious explanations have distorted their words.
Our obedience and respect are only tools to understanding; because if certain Community tells that its path is good or that we should vote for certain President, not for this we must follow them. All this is valueless to us; the fundamental value lies in the unique inner law, and if we practice our Renunciation Vow, already we won partially the great battle for the salvation of the world. If this Renunciation comes true through sorrow and pain, then it shall be a fruit of salvation for the souls, and many other souls shall adhere to this, if we leave any possessiveness behind, if we go inwards, and if we die to any contradictory and changeable appearances that are colliding, and that come near and later move away. Our law is within. We should demonstrate human beings what is essential to them; we should beautify and save their souls –the one that loses his soul has lost all.
Our law should be based on Renunciation, which expands towards all beings. So our respect of lays and religions becomes a method and effort that instead of leading us to dissatisfaction and rebelliousness, makes us understand how the external laws change continuously.
Renunciation does not change –it is a spiritual truth.
Surprisingly those that we consider spiritual beings are carried away by dissatisfaction, injustice and worldly justice.
Renunciation makes us die to the world, detaches us from this community, and takes us out of this collective psychosis; Renunciation gives us peace and understanding: this ill can be removed in the future by means of true detachment from outer things, not by thoughts and speculations, but by a real, whole detachment.

Teaching 21: Inner Virtues (September 22nd, 1956)

We must bear ever in mind that any virtue is essentially inner and that any total external help from virtue is not virtue but method –a method to get certain virtue.
The soul in search of God must be ever cautious and not to make a mistake and mistake outer for inner, above all as you deal with virtues; also the soul should not mistake a solid and true virtue for those outer acts helping and fostering this virtue within, but that are not virtue at all.
Only an inner virtue is valuable and true. But if we follow the advice of worldly virtuous people, we never get anything, because they say: it is important to be good within; but in spite of saying this, we see that the method of life of a person that says this is so opposite to the true virtue that we observe clearly that virtue is only a rational theory in the world.
The Son knows that the Teaching gives him the method that he has to practice externally. In the booklet The Heavenly Child, you see how the angel that has lost his wings cannot fly again if nobody teaches him. Likewise, you can acquire some virtue just by desiring and loving it, but you need an outer method to reach it. This method is not the virtue. The method gives us the habit of an outer virtue, but if one does not acquire this virtue within, then a virtue of this kind, this outer life is opposite to the true spiritual life.
This would be to deceive God, because we would show externally something that we do not possess within.
Perfect virtue is virtue that dwells within, but that also is demonstrated outside. Very likely, a virtue not demonstrated outside does not exist even within, and an outer virtue not possessed within, is a harmful and terrible habit of the soul.
Our life is made of methods to acquire virtues, and has to reflect the inner life of the soul, of the heart. Our outer aspect has to reflect faithfully how we act within.
A soul runs ever the risk of acquiring an outer habit and harming an inner virtue.
Observance is the honey in Community’s life; it is soul nectar aiming at perfection. A soul adapted to the Observance knows the most perfect happiness that is possible to acquire, because the one that Observes with fidelity and love, knows that this is the best measure of an inner and spiritual virtue.
True Observance is the spirit of Observance, of perfect Observance. It is beautiful to run as soon as the bell sounds, to keep silent, to talk when recreation time begins, and to eat according to indications and instructions, but to fulfill with fidelity and punctuality does not mean to possess or to acquire the virtue of the Observance, because Observance, spirit of Observance, is to see how you progress with this Observance within.
For instance: Observance is to be happy and joyful during the recreation time; sometimes a Son knows how to socialize with his companions, but sometimes makes the mistake of socializing with himself. For instance: if I talk about what is interesting to me, and my companion wants to talk about other things, and I continue to talk about my own things. Virtue is absent there. For instance, I like things that are offering me because it is the Divine Mother that prepared these things, but if I emphasize very specially my meal, then there we find gluttony, and not Observance.
You notice this at once: if I prefer certain meal or I see that my dish is more or less abundant, then I do not eat for the Divine Mother’s love; there you find a remnant of gluttony; there you notice the spirit with which you ate; gestures or references tell you that the mortification virtue is absent.
Example of a modest look: You notice the state of a person by his eyes. If your look is modest, you have overcome the curiosity because you look within. Sometimes when a Superior is close to the Son, the latter is quite modest, but as soon as this Superior is far away, then the Son looks and sees all.
Manual work is like prayer for us; it is integral part of our Observance. An Ordained Son has few hours of manual task, apart from days off and festivities. Why? Because we take for granted that he produces 100 per 100, and he is worth ten, twenty, and hundred.
But also certain Sons practice the virtue of manual work, but do not put into it any thought, love, essence and virtue.
Perchance is productive our work because is hard work? To move a stone, what is more valuable: strength or skill? No, we must work with love and will, and to put inner virtue into it. It is not enough to perform a task because is an order; your work must have inner light; otherwise it is in vain.
Outer acts are just stimuli of the inner virtue; above all when there are Vows –the essence of the Observance.
The Son keeps silent mainly during the day, and his silence is his voice to talk to his Divine Mother; but, what is the use of this silence if one minute talking is enough to offend a companion, or he feels hurt by a remark? He is like a person that fills up a pot with delicious honey and later eats outright and even does not taste it. We must be faithful to the Mother, and this virtue grants to us the greatness of heavenly angels, but what is the use of this if we do not do as we should do, and always we keep something, and when we are going to give the last little drop, we keep it?
Our fidelity is great, but our heart reproaches when anyone offends us, and we judge our Superior if we feel that they were unfair. Thus we stay at the side of our personality.
Our obedience may be great, but sometimes has its dark spots. If we do not like something and the Superior forget to tell this, we keep silent. Why do not we interpret those words that the Superior does not say? We pay strict attention to sayings.
The point is that the true virtue us within; the outer side is no more than the method leading to virtue.
Since we have devoted our life to look for virtues and to find the Divine Mother, we cannot change anything: Observance is inner, modesty is absence of all that I do not want to know because this is not up to me; spirit of sacrifice is not to reveal my likes or dislikes, or my favorite works or not; spirit of sacrifice is to love orders, and not merely to stand them, by looking for them and transforming them into the good of our living. You do not find the Divine Mother by means of sweetness, but by standing the sorrowful reproach by which one suffers more and more, by being with the poor and the needy, and by suffering and being despised; and by being with the destitute through our participation in their lives and pains. How can we do this?. only with pain, endurance and offering. These are the virtues of the consecrated souls.
This is the life that angels envy –an admirable life indicating that the salvation of men lies in the spirit. This is the method that leads to the Divine Mother, but it should reflect the virtue existing in the soul, in the heart; it is the essence of the light that we carry in our hearts, and just then this light shall be a perfect light because it shall live in our hearts, poured on those around us: Humanity, Cafh and Community.

Teaching 22: Spiritual Direction according to the Knight Great Master (October 6th, 1956)

This is a matter of common concern because almost all Sons are under his direction. Here he explained his concepts about the direction of souls, and his particular methods to share and understand his idea by identifying us with it. All this is particular and nothing has to do with the method of other Directors that lead the Sons toward the state of perfection; even he does not want to change or contradict instructions given by the Regulation and Interpretation. No. Every Spiritual Director has his own method.
In the Superior’s case, the only way is the pointed by the Regulation and Interpretation. The Knight Great Master’s mode does not contradict or criticize anything; simply it is his mode “because”, he said, “as human beings we are like flowers; every flower has its type, its perfume and its time to bloom; the worst thing would be to believe that one should follow a one-sided path. This is impossible”.
When a soul surrenders to a Spiritual Director, this choice does not depend on the soul or on men; this is something mysterious, divine, and unknown to man.
You cannot explain rationally the law of union of souls, and you cannot define it because “what I think or you think” comes from God.
Also the Knight Great Master thinks that, when he is given a soul to direct, this is so because the soul has been united with him from other times. He does not know where from, when, or how, but he cannot imagine that a soul can be directed just one day. This soul comes from earlier times, from a distant time.
Of course, this is a personal opinion, because his direction is something of God: it is like love emerging when it wants.
“When I receive a soul to guide, this soul is mine, and I am of this soul”. This is not a relationship of dependence, but strictly a relationship of union. Love is the only one that gives spiritual union; there is no dependence between them. This understanding is fundamental. This means: “I understand this soul, and this soul understands me, and what this soul receives of me shall be the only ideal rule that this soul needs to reach perfection”.
Knight Great Master’s opinion: The Spiritual Guide begins in the eternity and ends up in the Eternity. This is Union.
Therefore, if the soul went to the last corner of Earth, this does not mean that his guide ends up. There cannot be something that is and is not at the same time. Once you loved, you cannot stop loving. A soul belongs to its Director until it attains perfection. It is the only good and purpose which you can aim at.
Spiritual Director and Superior are two different things. What the Superior says and teaches is wonderful and extraordinary. But if the Spiritual Director takes charge of a soul, he directs this soul any time: “I have to be with you, I belong to you in spirit”.
A soul cannot have veils for his Superior; these are not veils of words, but veils as to the voice of the heart; there must be inner sincerity.
The Director teaches continuously his soul and gives his teaching. The influence is physical, astral, mental and spiritual. He must be able to become his image, his example: This way the soul moves toward God.
The Teaching is universal (first type) when is imparted to men through Revelations of the great religions, and is written everywhere.
The Teaching of Cafh (second type) is imparted to the Sons. The Teaching of the third type is deep and intimate, and it is imparted to us through Spiritual Direction: from soul to soul.
Therefore, one should not be surprised if we are not called periodically, because sometimes it is better so; otherwise, this conversation becomes a routine. As the Director is above all a teacher, he could respond to or direct a habit and this would be a burden, not any help.
The Knight Great Master has his own method: he directs with a reproach, and utters a word when all are together. The main thing is to think much of the Sons and to remain close to them when they need him. He prefers that they ask his direction.
He leads by making a wry face, or by clapping one’s shoulder. The Knight Great Master says that he has not the gift of communication by word as other spiritual directors do.
He gives every one the teaching that he considers ideal.
Personal concept of the Knight Great Master: If a Son comes and tells about his distractions in prayer, he gives him the remedy once; and he dislikes repeating things. To repeat things would be a waste of time. If your sayings are many, you are wasting much.
He has talked to certain souls just once in their lives, and nothing more. It would be a repetition to continue his teachings. There are Eternal Teachings: Teachings of the Spiritual Director must be Word for the Son.
Do not feel helpless if you do not converse with the Director. This conversation could be just a pleasure and nothing more.
You should listen to the Director’s voice when you are alone and meditating. When he is far away is nearer, and in dreams also teaches and guides us if we are ready. His method contains few words.
The Knight Great Master’s conviction is that just as the Mother gives life to his son not only talking to him but also keeping him close to her boson, so the Director teaches.
He gives always the Teaching: strolls and meals; he gives them his own strength and magnetism.
The early Sons felt the need of being close to him. A father influencing his son is something fundamental. So, master and disciple should have the same spiritual trend, the same likes; just as those that marry like the same things, so the souls walk together toward the spiritual perfection. The Director must be an example. But one should see him, because it is easy to make a mistake in this. Usually one believes that a Spiritual Director, a Superior, has to be a saint to imitate. This is totally wrong. We flowers entirely different flowers, with a different mood. For instance, a phlegmatic person cannot imitate a person of a nervous mood.
Imitation is inner. Outside you find a man with his habits and so on. We imitate a man that has realized God within. Imitation is in the very womb of the Divine Mother, in the most secret place.
The Spiritual Director should not be a guide, but the one that prepares the path, and removes stones and obstacles.
The souls do not want to be touched. The more you touch roses, the more they whither. You must water them and remove weeds, but not to touch roses too much.
Certain people believe that the Spiritual Director shall give the Divine Union. This is a self-realized mystery. The Spiritual Director is the image of the Great Spiritual Director.
The Loving Union must be only that of the Spiritual Director and the soul under him. The image of the Great Spiritual Director is leading us from the hereafter: He is the door toward the Divine Realization.

Teaching 23: Treatment of Children at College (December 17th, 1956)

Lecture of the Knight Great Master based on written remarks made by Mrs. Amelia at request of him. He used those remarks exclusively related to education and treatment of children at college.
To educate children is the work given by the Divine Mother to this Community. Mrs. Amelia says that the name that we have taken –Integral School-Teachers– is very beautiful, but if we do not fill it up in every aspect, this name may make one laugh.
Since the beginning, the college has offered especially to children a material treatment. We were servants, and they were owners of the house. So they were educated in such a way that the memory of the teaching and the love that they received shall remain in them forever. This was possible as they were some few children, but as their number increased, we could detect several defects. This year, the Divine Mother made us experience a very hard trial, and other ten years have to pass in order to forget its effects. We spent ten years to build our present Work, and now we have to start again. To start again is not to fail; it is the best that a human being can experience, and above all in case of a spiritual being. The Divine Mother wants a totally new spirit in us, and not an spirit of surrender, but of super-surrender.
Let us see this. The Daughters are excellent educators of children, but when these children are some few, because as they are tested with many children, they fail, and cannot control these children. You can see it in broken yards and in neatness of these children.
Other schools, which are considered very good, have one person for every 40 or 50 children, and are rightly in charge of them, but we have no more than 10, and fail.
A factor observed by Mrs Amelia: The Daughters love these children, but their love is more potential than active. They love in a collective way, but individually they lose their temper, orientation and perspective, and this damages the individual direction of a child.
For instance: the maternal aspect of love is absent if when a child falls, you ask if something is broken, and you do not see if this child is hurt; also the game aspect. Games are promoted in our college. A college with no game is a prison. But according to Mrs. Amelia, in games of our children there is hatred and rancor; as longs as they try to win, they kick each other.
The Knight Great Master feels that you should watch over children, not while they sleep, but when they expand, during their games, by observing their reaction, and guiding and reprimanding him.
You should not observe them being seated; this is to rest and leave the children to develop alone. No, we must be right there, paying especial attention to them during their games. We should not rest them, since our action is there. Usually, now you use a whistle, but this not as effective as the voice vibration. A whistle is easier, but children need to play within our magnetic area.
The education of a child depends upon one’s example and one’s word. Our example is that of renunciation, but our words not only are on the level of the uniform that we wear. Many times, one addresses strong words to these children, which gradually inhibit and transform them into those epithets that we used.
All this is obvious now that we have more children; therefore, our responsibility is greater for these children that the Divine Mother gave us for their education.
We must be more and more, and live only to help them in the true sense of the world. Never say “I cannot”; this is not proper in the Divine Mother’s Daughters, who can do all. We should be as a mother at her home; she has time for all; time does not exist. We are Integral School-Teachers, that is, mothers, school-teachers, sisters, friends, and everything that circumstances may require.
We must meditate rightly on this. Under Salesian Brothers are 800 children, and under Mother Cabrini’s Sisters 6 to 8 of the latter are in charge of 800 children, and these Sisters have no problem.
We must reach the integral power of the Mother’s Daughters. We should say, “She is in my heart. Forward!”.
One’s body is weak, gets tired and ill, but the Divine Mother is close to us, and we get strength from Her for all.
All Sons are very good and have the true spirit; but this spirit still exists potentially. One has a virtue, and other has a defect. Sometimes one Son practices the Observance and has no common sense, and is a good manager, but does not work hard. The seed of the Master’s sowing has to sprout: to be good organizers and administrators, and true Daughters of the Mother.
May we learn to die at this retirement. May the whole past remain on Earth. May all of us start again, from the Mother, not partially, but as a whole, in one piece, because we can do all from Her. May we have true detachment. May we avoid to think: I do this right or wrong. May we forget it. Then we shall have strength to lead the Argentinean Nation, and the United Nations if necessary. Otherwise, we need an entire lifetime to make something.
This year we have to make new changes. Hope all of them for good. And after tears, may we harvest joy.
We cannot have difficulties, since we have left all. This is for the world. Our difficulties are only related to our spiritual progress, to our soul. We have no inner problems, and our skill to solve all has to manifest this outside.
Our Renunciation Vow is the lever that can move and save the Humanity, but this strength must be effective and convincing, real, active, and not only potential.

Teaching 24: Community Vocations (December 18th, 1956)

Tsong-ka-pa says that the seven first years spent in a Community are the most difficult, because the spirit of Community takes forms during these years; the ten following years, the Mystical Body of the Community takes forms, but the Community is unshakeable after fifty years.
He means that the beginning is the basis, and that the first souls must be rightly formed because they are the foundation of all.
Our Community is like chess: in our Community every soul plays a part, and all need to contain in themselves every aspect of Community life.
The Knight Great Master can say that the Tables of the Solitary are already formed, and that he may discard them, but he cannot say the same about communities that still have to be formed. If we consider they short life, one may say that much has been done, and still there is much to do.
In the initial start there is a very important thing: to establish rightly the vocation and to choose vocations.
This is one of the greatest and hardest problems. To know which souls are destined to live in Community is one of the deepest mysteries of the Divine. Of course, there are many outstanding souls, of sacrifice and prayer, that living in Community failed, while we called other simpler souls.
It is important to know what souls are chosen souls. How can one say yes or no to an aspirant? The Knight Great Master refuses to test them and that they return to the world if he considers them unfit. He is reticent in this sense and feels an awful fear, because his little experience has taught him that nobody that touches this fire avoids to be burnt. None treads on the sanctuary of the Divine Mother and later does not stand such a terrible and deep wound that we do not know if can be healed. They are deadly hurt in spite of not taking the Vow and of being free of any commitment.
We must take especial care of not hurting. But if they satisfy all requirements for their Ordination, should we admit them? What are those factors that determine us to do this? We have no vision to say if a soul is useful or not. Therefore, we must pray, and patience is our second weapon. We should recommend these souls to the Mother, and to avoid any interference from our personality with this request, even we should be unaware of the name of this soul. There are many factors that excite human sympathy, which is always false and counteracting before the mysteries of God.
We should pray impersonally. Prayer is our weapon. Only the Mother can give true solution.
Let us speak of those souls with vocation that when are in community, have no peace or strength according to their vocation. Why not? Is it their fault or our fault; or Superiors’ fault that do not know how to lead them on the path? We had and have souls that are at this point.
Let us discard those souls that, carried away by their enthusiasm, hold this wrong belief: that Ordination and to be Ordained means to be superior and to give orders.
Let us speak of young persons with true vocation. We should observe them in depth: their ideas should not vary, and sadness should not crash them.
You should cheer them up to stand fast. A soul may be idealistic, but if we find a true love to the Divine Mother, we have to help and guide this soul to stand fast. We should not test this person and later send it to the world, so that they see if are able to follow other path.
Let us pray for vocations. Just the Mother can illuminate them.
Let us take care of the Observance, not only by inner renunciation, but also outer renunciation. The world can also practice inner renunciation, but we have to be models of asceticism and Renunciation. We have this grace of living as none in the world: to renounce.
An image of living renunciation: outside and inside. This gives us strength to attract true vocations. Saint Therese said: When a Community is rightly formed, one can admit lukewarm daughters, but send good individuals to form a new Community. The coming souls shall not fail if we are good individuals. Men are weaker, and women stronger; the latter have more spirit of sacrifice, and are not as sentimental as men.
May God illuminate you and illuminate us to be able to guide when these souls are with us: to open their hearts and to put in their hearts the Divine Mother’s heart.
All have to weep for failures, but we are totally responsible before the Divine Majesty.
The basic point in our life of prayer is: I am totally unfit, but may my life, my spirit of renunciation be so perfect that nobody gets disillusioned or loses his vocation by my fault; may I not bring any obstacle with my lack of observance.
The souls suffer when they go to the world because they could not find here a fruit that they looked for. If their vocation were false, they would forget. It is as the one that reads a book and forgets it. But those souls suffer because this was their first spiritual love, and they have lost it.
Let us pray for souls of those that passed away and are suffering. Certain Sons do not know about the suffering in the hereafter. If we would see it, we would die of terror. They suffer a hell in this world: there is not worse hell or greater martyrdom than to lose the first illusion, especially when this illusion is spiritual.
Let us pray for tender young persons that fervently follow the path of Renunciation; may God delete this idea if they are not called; but if they come, may they sustain the Divine Love, and may we teach them how to respond to the grace that they have received. This grace is as vast as God Himself; that is why no human voice can discover it; and as our Divine Mother says, a perfect Community Ordained Son can transform the world, and neither Gandhi nor any person as great a Gandhi has so extraordinary mission.
Let us pray. Superiors should act when necessary: respect for conventions or fear to come off badly should not overcome us, because if we make others suffer, they shall respond.

Teaching 25: Observance (December 1956)

Observance is the greatest and more valuable pearl of Cafh’s Sons, and above all, Community’s Sons.
Just by Observance surely we can be loyal to our vocation and to the right fulfillment of our Vows; so we shall deserve to die protected and loved by our Divine Mother. An observant Son does not die: he is in the Mother’s heart and lives the Eternal Hour. Observance is the ineffaceable sign of being Sons of the Mother; it is the outer essence of our Renunciation Vow. She proves that we are bearers of the Divine Message: A self-sacrificing and self-denying being, whose renunciation is patent on every act of his living, is on the right path. This is our mysticism
The Mother gave us this negative power –Renunciation– to expand it through the world, but our continuous efforts, derived from the Observance, we realize this power. Freedom increases the personality of man, and this increased personality is a power wasted for salvation; but our life of apparent lack of freedom liberates us from the sensitive power and makes this power expand to all. We do not need anything psychically or spiritually, because the Divine Mother is our food. Everything pours over the Humanity because we do not spend anything. The divine life does not spend to survive as the human life does.
So you can understand Christ’s words: “I am Bread of Eternal Life, fountain of living water flowing continuously, and the one that drinks these waters never shall die”.
This is the secret of Christ’s life, which can be known to those totally offered to God through daily Observance, and that removes every human aspect and transforms us into living waters.
But in spite of this extraordinary mission, sometimes we forget our Observance: at certain moment of the day, we stop being gods on Earth and we come back to our human aspect, by negligence, by lack of attention, or by a shadow of humanity in the soul. How there can be something separating us from our Observance, if Observance is our liberation tool?
If we were ready to offer our lives to save the Humanity, God would refuse it since He wants a daily drop of blood, that is, that of Observance. We should be Observants with total dedication and joy; to deny an act of Observance is thousand times worse than to offer our lives for others. To give our daily drop of Observance is to realize the Renunciation martyrdom, and to be a holocaust for the salvation of the Humanity.
Sometimes we know how to be Observant, but subconsciously we resist and do not fulfill our duty; this saddens our soul.
But love shall subdue our nature. An intense love transforms all and become source of delight. To love the Observance is to possess this great gift; so we reach the ecstasy derived from being Observant. The more negative is the act of Observance, the more pleasant it shall be as an offering. Example: a Son that refused to make penitence on the ground because he considered it against his manhood; but one day, as he was in this posture, he felt suspended on the air, extended over the world, on Heaven, and he understood that this act of love located him over all beings of the Universe.
As there is self-denial, the Observance becomes a beneficent mystical act toward the being that practices it. The Observance shall be perfect when there is an absolute unity. All beings speak of Unity when they mention the spiritual life.
Cafh wants us to be a reunion of souls, with no different aspects, all the same thing, to express love and desire of salvation for all.
But in our Community we live together and all defects are immediately visible. It is as in a family, in which all know each other by this continuous contact. One walks, laugh or speak such or such; our Observance removes these differences. To reach the unity as a whole, all these right or wrong forms have to disappear; they have to be only one thing. (He gave the case of a Seminarian, who did not eat bread and felt self-conceited.) “These habits are neither worth nor important”.
To be an Observant one should be one in all. Nothing is better than this question: “Who is this Son?”, and when they do not recognize him
Observance: Basically, differences should be absent; even one has to leave his best customs to be like the Community; and one has to imitate his Directors and Superiors, and to discard his own way to live and act. Our Observance becomes easy as soon as the shell is discarded by imitation.
We have overcome much, but still there is much ahead. You should not know if such or such Son was a worker or a professional, or if he is from such or such city. One has to remove this “little skin”.
Moreover, even one should not realize or even think that this is Observance.
We should bow and lower our sight unconsciously and spontaneously, not thinking of it.
“I am the Observance.” To act otherwise would be like a fish outside the water.
The reverse of a perfect Observance is when the latter affects us and we have to make something by obedience during the hour of Observance. Then this Observance is a prison of our mind. We have to feel the same if the obedience instructs so, because Observance is spirit of Renunciation. We can be disturbed because you have to be on duty and not to take part in the Community, but your personality should not meddle in this case.
You can reach the ecstasy, but you cannot be sure of your eternal life; but if your Observance is perfect, then you can be sure that you shall reach the eternal life at the feet of our Divine Mother.
Observance is the token of perseverance; God gives us a vision of the worlds by means of Observance.
Let us examine our own Observance: Am I the Observance, or is it my sister? We should pray for the worldly Damsels, who reached the crucial point and many of them did not understand what the spiritual life of Cafh is.

Teaching 26: About Meditation (December 20th, 1956)

This lecture is given as spiritual instruction, and contains warnings of the Knight Great Master about prayer, its practice and the moment to alter one’s method of prayer.
The Sons state that during the hour devoted to meditation they experience dryness, distraction and drowsiness. This is vitally important to us; so we must be quite careful.
Exercise is indispensable until the identification of the soul with it. Of course we shall need it, but then we do not realize that we are practicing the exercise and it comes to us naturally. As we know how to sew or weave, we do it so mechanically that our mind does not follows the movement: but if we make a mistake, we must pay attention again.
A meditation exercise follows a technique and one makes it at once, but never becomes an obstacle; if it became an obstacle, it would not be because we possess it, but because we neglected it for long time; so we wasted our time.
Also those that have reached notable meditation states experience the same. By this exercise we can get such a right transcendence that we make it instantaneously; “to transcend is to possess”.
Discursive Meditation: Men converse driven by their current emotions and respond to a mental vibration of people, race or city in which they stay.
Discursive Meditation teaches a more intimate and self-centered conversation, and needs our total powers and re-concentration. Once sees with clarity that the beginners do not know how to converse; they respond to this mental vibration of the place in which are born or educated. They have nothing to say to the Divine Mother, and if they encounter a friend, they tell all.
To enter ourselves, we should not converse simply as men, but be guided by our intuition; we should practice discursive meditation.
We should begin with our backward review, and to talk again as in our childhood.
Usually a child talks to imaginary beings; seemingly he has someone close to him. So he comes out of his mental confinement of civilization and culture in which he stayed. It is right to invoke the Divine Name and say: “Mother of mine, Divine Mother, I love you”, but we should not spend much time in this because many times this is no more than a repetition of things that we learnt, and it is not a conversation between the Mother and the soul within. You should discard the old conversation habits to possess the true Discursive Meditation technique.
We should learn how to converse alone with the Mother, and to tell her our little things, even any nonsense, all. So we are able to converse with God, and we touch something so far unknown, which is in the depths of our heart.
As soon as one achieves this, we understand how much we neglect this conversation.
How can one hate Meditation in Dialogue if we never possessed it? Perchance did we hear the Voice of the Masters, this Divine Voice that it is not like any other? As soon as we hear this Voice, our whole mind and being is there; one suffers and despairs when there is darkness.
So we must remove the veil that covers the soul, by conversing with the Mother and telling her what we never said to anyone.
We should give life to this Being whom we are going to speak to. As when we give this life, prayer is ours.
Otherwise, all this is a human talk that becomes heavy and unbearable as time goes by.
The same occurs with Affective Meditation.
Affective Meditation is: to strengthen one’s imagination, the mental mirror, through which those images that we want to observe are reflected.
An important thing: Many Sons practice Affective Meditation as if this meditation was a painting, and they fix their imagination on an image. This occurs because one comes back again to the human and usual side. An idea or an image is something panoramic and objective. But Affective Meditation wants us to reach the non-real and non-existent side; “it is something that cannot be translated into the back-drop of the world”. It is something created by the Imagination while it stays in us, but this Imagination ceases to be as soon as is reflected outside.
As we meditate, we want to awaken certain affection; so we need the active exercise of Affective Meditation. This exercise educates one’s soul to lift the sensitive plane to a higher spiritual plane.
This would be the first part of the exercise.
Picture: I see the mountain, and I remain captivated by its beauty. I see Kaor, the lake at my feet, and I feel my soul expanded as I see this.
This exercise tries to reproduce the same sensation as when I see it materially.
Another picture: The Divine Mother, her meek eyes, her holy mouth, and her Hands blessing, and I feel joy.
So, the usual side is translated into a psychical and imaginary, which is ever objective.
The second part: I perform this when this sensation or the picture is only focused on me: when I created my own image; this image is outside me.
Example: when you hear a song, and later at work you hear a choir that you did not recall, or you feel the Mother close to you. Then we gave life to this; it is outside oneself; now we are not this. It is a power in me, which repeats this in a mechanic way. This is Sensitive Meditation
Now, you have this sensation, but this sensation passes. Example: a Sister attending a sick person with enthusiasm; and after this, we continue to attend; only a plain charity remains, and our acquired habit makes us not to feel anything. In front of us there is just the object that means the Name of God.
This occurs with children. We cannot to be with a continuous affection, because this is not possible. As soon as one has achieved the object by means of one’s sensation, then everything disappears, and the object remains. So, reality does not consist of repeating a picture to feel again a sensation. We have to repeat until we feel this sensation; but after you reached your aim, then only the plain object remains.
Sensation is no more than the first meditation grade; so, if you insist, finally you do not feel anything; it is difficult to practice this.
Image is the true Affective Meditation: you should not charge it with sensations; you must make it subjective (and not objective); it should have inner power.
Now, this image shall be objective if remains outside the potential imagination, Example: if you make a drawing, all can see it, but if I have an idea about this drawing but I do not trace it –affection strives for the image, but if I repress this impulse– then I stop the horse of my mind and impede its development, and this power remains in the soul. Then I achieved Affective Meditation. So, imagination stops being human, and our power remains in reserve in case someone needs it; we should not respond to our instinct, but to our will.
So, the Affective Meditation becomes negative: I do not see, I am not, I do not want. I stay here, it is all. Example; the Mother’s standard, with no form, just stays: it stays. If we allow sensibility to fly, then one’s sensibility is spent and nothing remains. We must keep it at all cost.
When we are greatly enthusiastic to serve Cafh, our lower senses “spend” the sensibility.
But the Affective Meditation has to lead us to other super-possession state.
Questions: How is my Affective Meditation? Do I “spend” this sensibility?
I do not want to “spend” what I do not feel, and I keep and hide it. I keep in me elements that give life to the picture. I keep joy and affection.
If I see a child and want to touch him, I keep this so that my nerves may not “spend” this affection. Affective Meditation keeps this affection for due time.
Later, if we act to, we keep our strength during the day.
If you spend joy, later you feel sad because you do not have it, but if you keep it, later you have joy.
Dryness indicates that the screw is not rightly fixed. Our will fixes “the screw” and keeps the power in our heart.
This weariness is a blessing; one has to drink it, to take care of it, not to yield, and not to let any sensitive thing or of the world escape, because this weariness shall give us the “spanner” to adjust, to remove and to fix energies of the heart. This weariness transforms one into an owner of our own heart.

Teaching 27: Superiors (December 21st, 1956)

The Community Sons are very few, and Cafh has made many efforts to educate them because we suppose they will be Superiors of the future.
They have to be Superiors in every aspect; so, the Knight Great Master corrects them so much, since the future of Cafh depends upon them.
When the early Sons passed away, others remained, and the first Tables of the Solitary were established with them; otherwise, teachings would be forgotten before the first difficulties and old age.
Consecrated souls, Ordained Sons of the Community are those that are able to preserve the spirit of Cafh. These souls do not get old; they have not worldly worries, and do not lose their mental agility. A soul of this kind never passes away, and preserves the same spirit, image, knowledge and skill.
Most consecrated souls have to be formed to guide souls; they should not have defects.
The direction of the Community is of the Superior, and since still we are young persons, the Superior is just a part. He should be able not only to lead, but also to sustain the Sons. He should have all qualities, being rightly centered mentally, emotionally and practically. The Sons can be Cupertins, but not “the Superior”.
He should be able to guide the Sons in any sense. He should be able not only to speak, but also to think totally, because the Knight Great Master never will be behind.
The ruin of a Community may be a Superior that is down-to-earth, but with little intellectual common sense. No!, he should be skilled in all and to see all.
He should not rest anytime; this does not refer to work, but to attention and observation.
He must ever meet the needs of the Sons and take care of their spiritual progress, and to watch over the economic needs of the House.
An integral Superior should be wise, kind and skilful. Saint Therese said: “You should be able to look at the sky, but with your feet firmly on earth”. You should be able to speak of theology and mystical asceticism, but also to be aware of the number of potatoes in the pot. All great founders looked at and bore in mind even the littlest things.
Absolute obedience to the Superior: He is tied to his Sons and to the Observance. If a Son is not Observant, he is reprimanded and this is all, but a Superior disobeys the Divine Law if he overlooks a fault.
In a convent of Capuchin sisters, the Superior was a woman that overlooked many things and forgave all. She passed away, and all deemed her to be a saint. One day, in the clothes deposit, certain Sister heard a noise and saw a burnt hand upon the wardrobe, while a voice spoke about infernal sufferings. It was the voice of the above-mentioned Superior.
A Superior should not flatter his Sons: sometimes he should be tough. He should not socialize with them. So he sustains the Observance. A Superior even should make this sacrifice, and even it is right if they consider him a little tough and do not get on well with him. This human congeniality shall become divine congeniality in due time.
This is the great mission of a Superior: to prepare and teach his Sons what they do not know. So, teaching should be continuous, by involving all: recreation time, strolls, particular interviews or spiritual direction.
In his youth, one day the Knight Great Master asked what he should study, and they replied: anything useful to the souls; the rest is useless.
We should teach the Sons continuously; this way they are prepared not only to understand, but also for the teaching. They should be able to posit the doctrine of Cafh: the Superior is responsible for the ignorance of the Son.
The Sons should know the difference between Universal Teaching and particular Cafh’s teaching.
We should for true souls that may involve all beings with a divine feeling. For instance: to form an Integral School-Teacher. We should prove this with facts, every day, steadily. They should be strong-minded, without drowsiness or human sloth.
A Superior should lead the souls toward their aims, with love and reprimand, and even with drastic and extreme actions, if necessary: “the soul of the work is more valuable than the contemplation of a person”. We should operate and avoid the expansion of a tumor.
Poor Superior if he feels his Sons must reward his work with love!
You make your things not only with the work of direction but also with that of your hands.
As soon as a Superior goes and looks at, he did his best. But he should know little works and great works, and even the sacrifice, in order to be an efficient Superior. Simone Weil says: “One should work and know the sacrifice of a person”. So, he knows the inner reactions of the work.
That is why we alternate. We have to learn our tasks from below, because we see all from below. Example: a wealthy woman said that in the kitchen they knew better than her the movement in the house.
The Superior should be immune to pride, to self-esteem and to his own heart, because he is going to suffer exactly there. Of course, he is a human being and has his weakness, and then he has to be hit there.
If the Superior is lovingly attached to the Sons, then he should protect his own heart, because if he has to reprimand them exactly there, he knows that they shall refuse to be hit, and then he suffers. But if he does not reprimand, this would be a weakness and great evil.
If the Superior is assertive, later they suffer much if they are transferred.
An efficient Superior needs all this: to watch over mind, heart and Sons.
We should be highly responsibly; therefore we should examine our conscience and see how we teach the doctrine, how the Sons follow the mystical path, and how skilled they are to defend themselves in life.
The Son of Cafh should be wholly mind, matter and strength in action. The Superiors are teachers of souls, leading them on the path of light. A Superior that prays, but that is not skilled in his work, is an inefficient Superior.
The Superior should be an image of the Divine Mother, not as to his personality or his outer aspect, but as an expression of Cafh through his own acts and works, and in the Community.


Teaching 28.– Concepts about Our Life as Workers (December 22nd, 1956)

Humanity is living a very important moment because it is not divided into classes, but into two sectors prepared to wage war and to destroy each other: one man produces and other man exploits this productivity.
The Sons of Cafh that shall act for the human salvation should know this problem in depth.
Once, a man that worked was only a worker, and there was some dependence between owner and worker; there was a culture, and an understanding and direction between the two.
Things are changed for the sake of culture and writing: a worker ceased to be an ignoramus or an illiterate. Now the great collision is in preparation, because nothing gave the solution. During two thousand years, Christendom fought for peace and brotherhood, but failed. Why? Because they preached an entire renunciation to material possessions, and this is not possible for an ordinary man. It is an ideal renunciation, which yielded the wonderful fruit of charity: closing the eyes of dying persons, assisting the sick, or giving one’s possession to the poor. But Christendom failed.
Now a worker improved his level, since he learned how to read and to be skilled. Sometimes a worker hears words uttered by Saint Francis of Assisi, by Saint Vincent of Paul, or by Dom Bosco, and priests tell him that those saints founded hospitals or old people’s homes; then this worker is angry and does not wish his money or help because he says that all this means to give him what already is of him, that is, to give him what belongs to him, and this is not charity, it is an insult, and to give him as charity what they have stolen of him.
But the Church cannot give other thing, because is united with the state powers of the world and unable to come back. The Church can do only one thing: to be compliant and to impede a worker to be further dispossessed. No worker is with the Church today.
Pope Leo XIII said, “We have lost the working class”, and present Pope Pius XII might say, “Today we have the worker against us”
This would be the first point: The Catholic position as a solution is left side.
Second point: The materialistic Communism notion: to renounce and give all to enrich the State; instead of working for an owner, the worker works for the State. This means that a worker can study and eat, but deprived of enjoying himself what he has created.
In Cafh we became workers in order to prove that a worker can achieve his highest potentials only by a gradual participation. Capitalism, state Capitalism and charity distribution made by Ministers of the Church only have made one thing: to stimulate the struggle for a salary, super-production and monopoly.
The problem is this: a worker is paid for his work, but his pay is ever lower that the real value of what a person can produce.
The soul of a worker is exactly the same as that of the wealthiest man of the world; a worker is self-centered and individual.
The only possible participation is participation practiced by Cafh. Total renunciation to all material things cannot exist, because we should disappear as human beings.
A human being does not possess, but participates through renunciation: he does not possess, but has what belongs to him.
Harmony cannot exist in the world while there is a salary. An owner is a boss, but he can be a participating owner, not an absolute one.
For instance: we build our college, and all of us take part in it; this work is of none, but the work is of all. A worker has to be like that: he has not a salary, but he has his own. Neither a boss nor a worker exists, but each takes his own place.
A wage increase does not solve anything, because the owner increases his own production.
Our life is the true life. We are neither politicians nor priests to preach our idea; what we do is to “live” our idea.
So, we prove in the world that happiness lies on simple life, not on abundant possessions.
We cannot live in the world, but we do in the Community as non-wage-earning workers, but as participating workers, and this is a soul super-possession in our own realization.
The worker has lost his love to the work because all is for other person, nothing belongs to him. So, he spends more than what his soul possibilities can give.
We can understand this by being aware of the Stability Area –magnetism of the place. We give strength and receive goods. Work does not remove energy but gives strength. A worker gets tired earlier because he never is in the same place, and then he has no roots. When a being works, he spends energies, but he brings about an electric battery and these forces come back to him through this battery. Every time we are changed, we should build a new generator.
The true possession consists in staying in one place, and of loving thus place. So our muscles grow stronger and we live entirely.
A second participation consists of possessing magnetism of the Stability Area: to be aware of the location of things, and not to waste time by looking for them. This is so because we give happiness not only with our possessions, but also remaining in the Stability Area.
We permeate the place with our skill, and this place gives us back power of earth, and the super-possession is not only of the human being, but also it goes beyond.
A worldly worker is not aware of the cost of things: ten pesos are for us like one hundred pesos for other person.
As a worker has to work for other person, he does not duly produce, gets tired and, since his production is not enough, everything increases and the world is ruined.
A worker is not aware of the resistance power: to get a wage-increase, a worker comes out to strike, and there is fight between workers and owners, but meanwhile the worker does not collect his salary. The worker is the victim. Then worker do not get anything, because if the is a wage-increase, the cost of living increases. The worker must impede that the cost of living increases; but needs a super-strength for it: a passive resistance (practiced by Gandhi), and not to use or acquire what became more expensive. If the street-car is more expensive, then we walk. This is spirit of sacrifice, but the Humanity shall understand this after a long period of time. The English abandoned India because India was not a business for them any more. This is the third stage that a worker should know: his return to the simple life.
A worker should stop thinking that happiness is like being an owner or having a workshop. We know that the one that was able to have a workshop became one of the greatest exploiters. No, the greatest possession is magnetism, and also, the duty of a worker that works is to help the needy. He must increase his sacrifice, endurance and control of his own nature. The latter is an Ordained worker. We have left the world to be a living expression of life. The coming world shall be of the man that works, because he shall understand that his work is united with mental understanding.

Teaching 29: Saint Francesca Romana (December 23rd, 1956)

We cannot conclude our Retirement not considering our People and our Eternity, from which we get consolation and assistance, and above all, those guides that are with us and help us go quickly across the bridge.
Today we commemorate our Saint Protector, Francesca Romana: so her image and virtues on Earth shall allow us to her companions in the Invisible Tables of Heaven.
The life of protectors on earth becomes a pattern to imitate; their virtue left behind them a trail of magnetic power, which gives us strength to imitate them.
The authors speak of events and persons that were with these Saints, but lose sight of the basic and central point of their lives: what is really and entirely interesting. These authors do not penetrate into the wonderful flower that has bloomed there.
We should seek in Saint Francesca how she developed the central virtue of her whole lifetime –a virtue giving power and life to the soul, and projecting her all over the souls to vivify them.
Chastity was primordial Francesca’s virtue; she was chaste mentally, morally and physically. It was a divine gift.
In her life, every event becomes transcendental because of this virtue. She reached such a high level of renunciation by means of chastity. Her Renunciation was absolute to anything that a being can possess on this Earth.
Saint Francesca belongs entirely to Cafh, because her Renunciation shall be practiced in the future times. The entire power of her Renunciation lies in her chastity.
Let us image the martyrdom of so chaste soul that is eager for purity, and tied to the marriage law.
She was nine years old when, looking at the sky, she said to her mother: “I am the wife of Christ”, but the worldly beings feel that these are childish things and do not pay attention. So, without her choice, one day she is married to an almost old man, who ignore what is the spiritual life and knows totally the evil and vice of the world.
This is the first Francesca’s martyrdom: When her parents through her purity on the human mire. Her parents were unaware of the secret virtues of the child. After her death, an old servant stated that, being very innocent still, desperately she refused to be touched. Her parents laugh at these signs of purity. But the human destinies say that she shall reach the full Renunciation by following this path.
She is seriously ill when at the age of twelve or thirteen is thrown to this human destruction. None knows what her ill is; her husband’s presence is deadly for fear. But a soul, Vanossa, her sister-in-law, understands her. She is her companion in the spiritual life: Vanossa says to the husband not to come near Francesca; so, she shall not pass away.
After this marriage trouble, Francesca gets better, but experienced a devouring fever. One night, Alexis, the Roman saint, appears and says to her that she must make a sacrifice: “God wants you to be a mother and to carry the heavy cross”. The following day, Francesca says to Vanossa that she feels well, and later the two go to the church to thank God.
Later she gives birth to her first child, and her feelings purified by her motherhood. In spite of her spiritual director’s sayings that his duty is to be married, this is martyrdom for her, and she spits blood every time that her husband comes near.
Marriage is sin, however holy it is, this is her feeling, but from this martyrdom emerges her strength to be mother of all beings.
Then she pours her love on Christ’s members in pain: sick and needy persons.
Her great desire is to devote to God in certain distant place, but she understands that God wants her to heal the Humanity.
She starts her mission for the souls. She heals all with the oil of her lamp, which still is preserved today.
In spite of her struggle to come back to the purity of her childhood, the Lord has chosen her to pay the sin of other beings which this marriage sin. Once Christ said to her, “I have chosen you to pay for all those that do not behave, and, since you are my Wife, you shall be mother of all”.
Everything starts collapsing around; two children die, and another son is taken by political enemies of her husband as a hostage.
But with a great inner energy, she considers all taken out of her as the Will of God. And God, in her sorrow, gives her an angel as a companion for life. And it is her little boy who appears from the hereafter and says to her that he shall send a companion. It is then when his son and his battered and ruined husband return.
People call her “Angel of God”, and prostrated, they kiss the ground as she passes. And in ecstasy, Christ converses with her and says that, if in this Earth she is mother and wife, in Heaven she is totally His, because she carried out His will”
Many times, when her companions see her in ecstasy say that her body was like that of a virgin. As his husband is old, she feels that her mission is over, but he is stubborn and claims for the Wife that God gave him.
Her confessor instructs her to carry out her duty, but every time that he touches her, her mouth bleeds profusely.
These are years and years of martyrdom. God does not allow her to die. She has to be the purest image of renunciation and chastity. Finally, her husband fires her, since being of no use as a woman, but she is a whole saint.
This day she experiences ecstasy because nothing can separate her from her lofty desire.
Seemingly she says, “I have suffered much. In all my lifetime, my dream was to gather virgin souls around, and now I achieved it”.
“I want nothing to touch them; take care of the wonderful flower that the Lord has given you. Beautify this flower with the inner life of chastity and detachment, and above all, with renunciation, which is the crown of every virtue”.
We have to remember her especially when we are tempted; I do not refer to gross temptations, but to wrath, gluttony, sloth, or negligence, and then Francesca’s strength shall reach us at once.
God granted to us many gifts, but the greatest gift of all is that of the power to remain pure and chaste, and to say: “ego sum Sponsa tua”.
You all know how the wealth of this gift, –a sure token of our Renunciation and Observance.
Let us imagine Francesca lending us her hand to go cross the bridge from here to the Eternity.

Teaching 30: The Holy Gate (March 30th, 1957)

The Divine Mother granted the grace of his vocation to the Ordained Son, and this divine vocation led him to the Holy Gate of the Divine Mother’s Home. It is the Divine Mother who went through obstacles, and broke ties of the world and senses. She has made the work. He took us in her arms as innocent children, and led us in a home of mystery and love. But once we are there, she shows us another very secret door: his adorable and intimate sanctuary. But she shall not lead us in there; we have to enter alone. To go across this tiny door, we have to take the entire strength of our soul and of our will. Once we are consecrated, our duty is not only to be faithful to our Vow, but also our perfection has to reach the summit, that is, we have to penetrate into this very secret sanctuary.
We have to perform not only our duty, but also to surrender totally our heart to her; we have to be mystically total, unconditional and eternal. We should be not only good, but also perfect. But most times, the Ordained Son admires this Gate, but does not make his mind up to enter there, to enter into Happiness.
If we gave all, then we broke those chains that tied us to the world; what can stop us now? We should make of this second offering, intimate and deep, without hesitation, a true conversion.
How can a generous soul remain in doubt there, for days and years, and not to make his mind up to jump? This is like a person that has to be operated and for fear continues to suffer; and one wonders: “How is it possible that, after so many sacrifices, we do not enter the intimate sanctuary of the Mother? A little thing, which becomes usual, stops us: friendship, a glance, certain vanity, or attachment to comfort. We are hungry and do not know how to control our gluttony; we are thirsty and we are in despair for drinking water. Anything can stop us outside the Sanctuary of the Divine Mother.
Generosity should be total in a Consecrated soul. We break once, and we overcome. We should say: Today I give myself, I start today. Let us not be like those servants that are ever cleaning, and never know the face of the King. Our mission is not to remain at the atrium, but to penetrate into the Sanctuary of the Divine Mother. Nothing should worry us: neither to know nor not to know, neither to possess nor not to possess, neither to make such or such work, neither stand with patience or not a companion.
Certain holy souls want to know if they are performing their duty entirely surrendered to the Mother. Many souls speak of their dryness or sadness, of their lack of concentration, of their drowsiness, or of your troubles to act. All this is quite common in consecrated souls, but... there is a “but”: a totally-surrendered soul can stand enormous dryness, but always has divine lights, flashes of understanding in which the Divine Mother appears.
If dryness does not contain these lights, then there is no total surrender, because contemplation is the fruit of consecrated souls that they all have to harvest.
If dryness never shows the divine sign, this indicates lack of surrender, because a holy dryness is paid back with the Divine Mother’s consolation.
Never say that you have to make so many things that you cannot keep mind and heart quiet since in this case one should neglect any task, because all tasks of the world are of no use compared with a minute of surrender.
To live the inner life is more valuable for the soul that to work much and to write much. Any external activity is good if you direct it from within, and if you do not put in it anything yours.
How to go across this Gate that She keeps open? We should become little, without attachments or likes, however holy these attachments or likes be. We can stand temptation or dryness, but the light of contemplation will come.
Do not forget this: we can make much, but mainly to surrender, to give oneself to the Divine Love, and to be little: then we will go across this Gate.
The Mother brings us: but the realization of love and surrender is ours.

Teaching 31: Loving the Divine Mother (April 6th, 1957)

Our main task is to life the inner life, and this is impossible without prayer. So, prayer is our main purpose and duty.
When the Initiate Knight is before the Divine Mother for the Mystical Wedding, he asks, Where were you, My Beloved? And She replies, I was hidden in your heart. For you I have created the Universe and I have suffered and struggled. I did all for you.
If our life does not exclude work and duties, all this is nothing worth compared with the divine exercise of being united with the Divine Mother.
All these are attributes, but our only work is prayer, because She made all to dwell in our heart.
This does not mean that there are two lives: one for work and one for prayer; one for activity and one for refusal of activity. The main thing is to live within, all the rest is an outcome of this inner state.
Our life is inspired by this divine work of love and prayer. Our task is to love the Divine Mother.
In the beginning of the Spiritual Path we learn how to pray and to practice meditation, and we reach peace and inner life by means of these efforts.
Following the advice of our Spiritual Director, we leave this exercise, because seemingly our prayer is loftier, but sometimes we forget this exercise.
But you should keep in mind that nature is weak, and our prayer is weaker when we work and are busy.
But our life is totally spiritual, and we have a schedule to come into contact with the Divine Mother. But, what happens? We waste time, fall asleep, and struggle against temptation of our will. What a pity! We lose the ring that links us with the Eternal Ladder! The Mother wants to give us a Light, an especial illumination, and she gives this not to forget this exercise later, but to activate and perfect it more and more. This exercise educates our will and teaches us how to be simple and humble; so we shall conquer what once we have lost.
Do not relinquish this exercise because you consider it unnecessary; it is always good to go down some ladders in order to go up again, and to become little: so the Mother shall raise us toward Her.
This exercise is staff and support of the human moments. Moreover, you should rather refuse any contemplation, and if you practice rightly this exercise and if your contemplation is true, it shall be like a fire that will come in spite of all.
The Mother expects only one thing: our humility; we should consider ourselves little. You should never start your meditation without preparation. Saint Therese never started her meditation without her book of prayers.
You should have your own steps, a simple fit method to our souls, but without wanderings (the Regulation recommends the method: “We shall get inner discipline through outer discipline”).
You should have a general plan, weekly or fortnightly (according to your present work).
The Knight Great Master divides meditation into three general points:
1) Invocation: Ask and you shall be given. The one that does ask bread of God has not the right of his daily bread. To ask is in se a movement of humility, and this opens the doors to prayer.
In regard to the mission of discarnate souls: Ask of the Mother her permission to see these suffering souls. One knows very little, and just the Mother can teach and show us this great suffering of those in the hereafter.
Our way to pray and ask should be spontaneous and sincere. Our mind understands the importance of this mission, but forgets easily because is human and weak.
2) Imaginative Picture: Later, enter the Imaginative Picture: Do not look for colors or images. All should be easy. Look Sensations in order to be quick, because our thirty minutes fly and we have “to take the bread out of the furnace”.
Picture: I see myself in the street, a car is coming, and I feel it will knock me down; I am scared. I am afraid being in my room by night. A friend comes, touches me, but I do not see him and I experience as shock. This is my working tool.
Since the Divine Mother is helping me, I bring to them patience, humility, mortification and what I did during the day.
For instance: you can take care of the work of those souls that you should guide.
You cannot say that you have no will and that you spend your time making nothing. You should have a method.
Sleep: true prayer removes sleep; it is as if we read an interesting book; then we do not fall asleep; but if this book bores us, then we fall asleep.
The Mother is in our heart, claiming for our minutes and life. We should not waste time. She asks efforts of us; it is the only thing that we can give, and later She well come with her light and understanding to raise us.
Do not forget: Do not leave the Meditation exercise. If the Knight Great Master recommends quietness, sometimes one has to come back to the exercise when this occurs.
Be strenuous and tenacious. If the Mother gives 10, she will give 100, 1000, and much more.

Teaching 32: About the Mystery of the Divine Incarnation (April 13th, 1957)

We are men and we get used to separation: so we speak of certain ages and dates for the Incarnation of the Savior of Humanity, as if every Initiate that comes is different from other. In fact, the Divine Word, the Divine Incarnation is only one, and the act of Redemption is carried out uninterruptedly upon the Humanity.
The Divine Word is ever present, does not goes down on Earth intermittently, and the Humanity is not redeemed for certain periods of time or many times (when a Solar Initiate incarnates), but Redemption is also unique and continuous.
The Blood of Christ is poured totally once, not partially. If the Divine Incarnation is unique, such as the Redemption is unique, sometimes, when the human evolution demands it, this Incarnation becomes more palpable and manifested through different expressions.
In fact, we do not know how many diverse expressions of the Incarnate Divinity on Earth really shall exist! But we shall take three of them: Rama, the Buddha and Christ.
Before Rama, man lived as a prisoner of his instincts, and bestialized. Rama teaches him how to control his instincts and to be divine man. Rama gave him strength, power to overcome the beast. He made man see the power that the latter possessed: thought. Rama taught him how to think (this is strength).
When man knew that he was able to think, he saw his instincts and passions. Instincts and passions were in him, but now he was able to see them.
Then the Buddha incarnated; through softness, beauty, harmony and extraordinary sweetness, he teaches man how to control thought, mind and passions through the will power (the Buddha is will).
But man had to control not only his thought, but also the power of his heart: his feeling.
As the Divine Incarnation took a new human form became very similar to Humanity in order to live their own sorrow within. So the Christ appears.
Christ teaches to men the power of the heart, the power of love. Through his own holocaust, Christ teaches men how Redemption can be individually realized.
Now it is up to us to be little Christs, victims of holocaust, propitiatory Hosts on the Mother’s altar.
You do not achieve the individual Redemption by means of action, or by means of virtue or fancy, but through renunciation that is a holocaust.
“I believe that Maitreya, the new expression of the Divine Incarnation shall teach this: the form and way to become ourselves little Christs, little holocausts, little Hosts.”
It is so because we have nothing and are nothing, and because our only support is Renunciation, we are the forerunners of Maitreya.
We should totally empty our heart of any human blood, we should be nothing, and God shall live in us. We want to live the Humanity’s pains, and to take the pain of those that desire and suffer, because we are empty of all: because I neither possess one virtue, nor one gram of sanctity; I have nothing, absolutely nothing; and I deprived of all.
Stand up, my Sons and Daughters! Wearing quite tight your robes, barefooted, with your cane, eating in a hurry the Humanity’s pain –the Passover Lamb–, to go out and find the coming Master.
He is coming and none goes toward Him, but you do: We are ready, Lord; we have lost all; we have nothing. This should be our Passover now and always. This is the sweet offering, our sweet offering, our painful offering preparing the new Passover expected by us.

Teaching 33: How Adoration Should Be Made for Disincarnated Souls (June 29th, 1957)

Once, someone asked the Superior how one should “entertain” during Worship time. He wanted to know how to spend that time, and how to meditate and pray.
As our mission is extraordinary, it calls our attention something like this, because love should replace any deficient ability to pray; but, we should have certain rules and to be able to devote time to the souls in the hereafter.
If your soul loves, time flies. Then you arrive and see the Divine Mother and those beings claiming for their liberation around. So, time flies.
A Son that prays much said that a characteristic of prayer is that hours and minutes do not count; if the Lord allows the soul to experience moments of dryness and difficulties, for this reason one has to start his prayer with method. We may have distractions, but the best way to a fruitful prayer, is to be able to think and feel by means of our imagination.
Example: the father of a Daughter. She asked of the Knight Great Master to pray for her father. In a vision, the Knight Great Master could see the weak old man taking the Bell Ville bus, looking for her mate, and finding her. As the Knight Great Master requested certain information, he was told that this man recently he had gone to stay with her wife, but did not realize “his state”.
We should be close to this being, and tell him that such road is non-existent –that is illusory.
These are physical elements that he carried with himself to the hereafter, and this is the cause of his sadness and sorrow. The Knight Great Master spent two hours like that.
First: One should offer his prayer for the most abandoned souls, for those that none reminds, and that are suffering; one should think of those discarnate beings that still believe to stay here, in a body. This causes despair, because nothing is worse than to believe that one lives “without state”, and to want to take part in physical possessions. We must be companions of these beings.
Example: Flood. Deaths and damages caused by this flood. They do not realize their state: they see their houses coming down continuously. They lose cattle. They claim in despair: My God! Mother!
They need someone else to help them. We should see them with eyes of our soul and of our faith. We should listen at them with understanding derived from the spiritual doctrine.
We should help them, “I am a soul that came to stay at your side, and to lend you a hand in this hard situation. You never were drowned. If you could realize this, you would be in ‘the other world’ immediately”.
We should imagine ourselves going through fields; all is full of disaster, We should weep with them. “I understand your pain, now that you have lost the very precious gift of life, but I am the Messenger, the Bearer of another Life that is happier and without death.”
Example: Obituaries. An old man, looking at the clouds by night, would see over there the outlined faces of old and young persons, and imagined them to be souls going to Heaven.
This old man was seeing similar images of those beings that had passed away while he thought of them.
Our time for Worship is too short, especially for the great mission that we should carry out. That is why we should avoid any distractions.
Example: The Book of Psalms and its wonderful expressions allow us to stay with the discarnate souls.
De profundis: Over there, these depths are greater than those in the hour of death; you do not know where you are and what your destiny is. “Out of the depths I cried unto thee, oh Lord. Lord, hear my voice; let your ears be attentive to the voices of my supplications”.
We have to repeat these words to the ear, and to teach how to articulate them as our mother did with us upon her lap in our childhood and wanted to teach prayers.
“We have lost our way, but if we look at Thee...”; then we feel our soul expanded, the notion of time disappear, and this hour should be transformed into every hour of our lifetime.
We should teach the song of praise taking their hands. Everything fades away: Sic transit gloria mundi noctem...”. We have to tell: The hour of the deepest darkness is here, but I have a secret our: “Repeat with me this formula of my Vows: ‘Renounce to the world’”.
So the soul surrenders voluntarily.
We should stimulate ourselves by means of images and figures in order to fulfill rightly our work.
A worldly Son may have troubles, but an Ordained Son has to substitute this deficiency for love. This love has to be quite great and replace every worldly mission.
We should Worship fervently and lovingly. We should charge this hour with sighs and weeps of those that are walking in the night; so this darkness shall be blessed with sweet, because this is not a personal fruit, but a voluntary burden of love.
Only one soul is enough to get our hand and to go through the Threshold of Light.

Teaching 34: The House Stands without Support (July 6th, 1957)

Many years ago, the Knight Great Master asked a holy man how the soul realized that it reached a true spiritual understanding, and this man replied, “When the house stands without a support”.
This sentence is a synthesis of the spiritual life in Cafh.
When a soul is able to stand alone, that is, when it does not need a support, we can say that this soul knows the Truth and shall not be fooled again by partial or apparent truths.
“I believe that the substance of the spiritual life in Cafh is to remove any deceitful consolation and false knowledge. The soul should be self-supported, on the basis of Renunciation”.
A man that wants the truth is tired of visiting sanctuaries and of the deceitful appearance of what is divine and supernatural.
All present values have to expire for the self-discovery of the Humanity.
Any spiritual and religious path emerges from the light of love, sacrifice and renunciation. All Founders only promise sorrow and plain cross. The Buddha, Saint John of the Cross, Saint Therese, Ramakrishna and El Kabir promise a self-annihilation state.
An ordinary man looks for consolation; that is why religions are involved in dogmas, ceremonies and doctrines.
Even the redeeming Christ’ doctrine should be considered in a cosmic sense; otherwise it leads us to a deceitful Truth.
Men want and beg the consolation bread; that is why they are exploited and fooled. They expect to hear: I forgive you. They want the promise of Heaven.
Our doctrine wants us to be brave and strong, on the basis of a self-supported soul. Renunciation is absence of any human and divine consolations. So, Renunciation gives us a unique teaching, and does not involve us in many teachings and knowledge.
Renunciation develops in us a state of self-realization and feeling.
The House should be a spiritual Truth and to be self-supported. It is a plain doctrine that makes us quiver before the reality, and allows us to dare and reveal the reality to the souls. Now, when the soul surrenders to the Divine Mother, we should not deceit it or make it believe that it is necessary to wait for the spiritual liberation.
A soul has nothing to wait for; a soul should be “self-realized before the divine expression of the Truth”.
We should not request consolation if we know that this consolation is just a palliative for our blindness and weakness. When we speak of human misery we do not refer to sin. but to a human misery made for death, old age and disease.
Our mission does not give consolation, but discovers the Truth: “You cannot find any consolation to support yourself; the Spiritual Realization is in you as you live your Renunciation”.
When we do not renounce, we want to split hairs with our mind and to justify our lack of Renunciation.
A mental illusion fools us and makes us believe that somebody needs us.
We should analyze our feelings. We should not allow that our mind forge fancy and reasoning by means of our feelings. There is only one real thing: a handful of ashes.
No feeling is real, but through the Divine Mother. No knowledge is true, because true knowledge is stable soul surrender to the Divine Mother.
One has to be like steel, resistant and strong. Many renounce, but later they accept sublime ties.
Let us compare the soul with a supersonic plane; apparently the pilot loses his notion of time, his memory and the physical reality by the speed, and then he lives a state of immensity in which nothing counts. Pilots tell this.
We are in the immensity, but this does not mean that we lose the control of the plane. Our subconscious becomes more attentive.
A soul that renounce is apparently cold and heartless, with no contact with the world and its reality, as we know our heart, we see how resistant it is, and that its sensibility encompasses all beings that are, were and shall come.
Even though he has no culture, we notice the power of his knowledge in his sayings. His word is life.
They do not need consolation or forgiveness to be redeemed, because there are self-redeemed.
Of course, we should fight for achieving this, but the Truth is own power.
So, if the Divine Mother came and said: “You cannot be saved”, I would feel to be saved, because my soul acquired the concept of Eternity.
There is no greater martyrdom than to live without consolation: this is the greatest and more real holocaust, which permits us to understand the immensity of feeling and reason.
It is tremendous to think that we have not anything or anyone; that is why our mind goes back in search of someone remembering us; but when this break takes place, we encompass the Humanity. For instance: during a holiday, as we were with the Knight Great Master and looked at the children in the refectory, he made us understand how within 50 years, there will be other Daughters and children, and they even will not remember us.
This experience should not be softened for the time to come; concepts of human consolations should not accede to Cafh, transforming it into a channel of dogmas, indulgences and consolations.
We should fight for this whole Renunciation truth; this must be our heritage for those than will come; they should not have the same experience of other religions in which there were great founders, and later great souls distorting their verities.
Our truth is this: The House self-supported. If we realize this House in ourselves, it will not perish.

Teaching 35: Temporary Vows (September 1957)

Knight Great Master’s words on occasion of the Temporary Vow of a soul:
“I am very glad to admit you personally. I recommend you to behave perfectly these six months in the Seminary. Observe properly all. Observe the little things, even the most insignificant.”
“Your life as an Ordained Sister shall the result of your behavior in the Seminary.”
“You shall find here only one thing: Peace of Heart.”
“The one that does not find peace in the Community Life is not called by God and should not to live in Community.”
“Renunciation is Happiness, my Daughter.”

Teaching 36: Miss Malka’s Solemn Vows (October 3rd, 1957)

To be before the Holy Altar to take Renunciation Vows in the commemoration day of Saint Therese of Lisieux is a true event and festivity for the soul, because if certain person can teach us how to fulfill our Renunciation Vow in every aspect, even to suffer a mystical martyrdom and a perfect holocaust, this being is Saint Therese of Lisieux.
Seemingly for a lay, renunciation life would be to reach perfect bliss, perfect union with God; in short, a possessive and sensitive happiness. Nothing could be more inaccurate and out of place, but the world should not know the true Renunciation bliss; the secrets of the Divine King must remain ever secret.
Renunciation is to achieve a non-possession of all things, even a non-possession of mystical goods and satisfaction, that is, spiritual gifts that are ordinarily the purpose of any life. Saint Therese of Lisieux taught this.
Gradually, she experiences every mystical stage by means of Renunciation. But she does not stop at the ecstasy. The Bhagavad Gita says, “Oh, you Saints that are tied to Samadhi!” The meaning of the true Renunciation is not to remain in ecstasy, but to transcend the ecstasy, and to live totally surrendered to the Divine Will.
Saint Therese of Lisieux teaches this because she does not stop at ecstasy, as so many saints that reached the Reality. She goes beyond. Finally, ecstasy becomes an impediment.
Renunciation, Divine Possession, is something beyond; it discards possessions, even the spiritual ones, and leaves the soul on this absolute void that only must be filled by the divine immensity. Saint Therese of Lisieux is the best example of Renunciation, because she never stops and transcends even the very ecstasy in order to reach a perfect simplicity and surrender to God: To want nothing, to be nothing, not to possess anything intellectually or spiritually; this is true Renunciation, super-happiness, and most transcendental happiness.
In Saint Therese of Lisieux’s example we see that she does not reach the Renunciation by a supernatural gift, since she experienced any stage that is necessary to do, as the most humble of the consecrated souls, in order to get to this sublime goal.
Why should he follow these steps? This is as those that day: Since my soul is a whole with the Universe, why to experience trials?
Saint Therese of Lisieux does not want this memory to be word or a notion. You see her as she experiences the hardest purgation stages of the spiritual life; as soon as she threads on the monastic path, the trial begins, and she will be in the dark: “I did not experience any sensibility in my heart; I was like a toy of the child Jesus”. She expected him to take her again, or otherwise, she would be even forgotten and abandoned.
Martyrdom of a young heart cannot be compared with the martyrdom of the one that already knows life as it is. Children and adolescents possess immense sensitive capacity; and an immense capacity to love and suffer.
Think of the true Saint Therese’s sorrow, when he said: “I felt abandoned by Heaven and Earth; no sunbeam there was in me; the heaven of my soul remained dark and cloudy”.
She was harshly reproached by her Superior Nun.
But this soul grows stronger with this purgation and dryness; and continuously she says, “I would not change the bitterness and sadness of those hours for any treasure of the world; I believed that my sisters did not recognize me”. And this is too much.
But Saint Therese of Lisieux is there and spends her purgative life; it is the first step of Renunciation, the sweetest step of Renunciation, because we forget certain things, but we never forget our hard dryness: it remains engraved there, as it were with fire and gold, on the soul and heart.
But at once the day of her monastic habits arrives: the Divine Mother shall grant to her the habit, and the illumination life begins for her.
Totally in white, she will receive the white veil; her soul is totally illuminated; and before this ceremony of the monastic habits, she feels something different invading her heart; then she dares to ask of the Divine Husband a little of snow. This is not snow weather, but as they go out into the yard, it is totally covered by snow. A new light comes to her.
A new time begins for us when we are detached and renounced our affective part, sensitive and carnal.
Even the tie of the Vow opens a new horizon, a new light for the intuition, for the soul; it shall not mean to fly on the air, but a light illuminating our soul.
Therese of Lisieux experiences this stage. She obtains happiness from any little things of the convent life –a glorious praise, his admirable song of love for all souls during so many years.
She begins to have this light to interpret the Gospel and she becomes an interpreter of this kind par excellence; from this illumination way, she gets strength for the ecstasy, that being a perfect bliss that she feels as a wedding melody, in fact shall prepare her for her renunciation to perfect and spiritual possessions.
What is the use of understanding that God is in me, if my heart, my flesh and my blood still respond to my human condition, and my flesh and my blood still are not liberated?
The point is that still I am living in a human condition. This liberation shall come only by fulfilling my duties and Vows; this is something that we should conquer and achieve, and then all that we did to achieve it does not exist and is worthless. Because this transcendence has no beginning or end: and path, road and consummation are non-existent.
Therese of Lisieux wants to be a humble soul; she wants to get to this perfect renunciation step by step, hour by hour, by efforts and efforts of her will. She knows that God is not conquered by exercises, but that exercise is indispensable to the soul until the hour when the gates of Heaven are open.
There is a Light that the Divine Mother gives us and makes us see, with a higher light than that of our intelligence, the beauty and depth of the Teachings, the warnings of our Superiors, and our rules; this Divine Light gives us power and strength by means of a knowledge that shall be light of our entire mystical/spiritual life.
Finally, as I said, certain days you will get to the contemplation, because a soul must have a moment of Divine Union with God. The Little Therese reached this admirable state, and with the latter an arrow hurts her heart and floods her with a sea of sorrow and happiness.
The world does not exist; everything disappeared; just the perfect love remains.
We read this in biographies of great beings.
You read biographies about Ramakrishna, Vivekananda, Brahmananda, or Ramana Maharshi, and you see how they reach the supreme ecstasy; but some beings remain in ecstasy and return continuously to it, and others reject it, as the Little Therese did.
They go beyond.
Finally, ecstasy is an experience and the result of a deep Divine bliss in the soul, but it is not divine renunciation; perfect renunciation is to remain in peace, not desiring even ecstasy. As Mrs. Gauldelle said to Ramana Maharshi when she saw the natural beauty around, “It is wonderful to stay here! This is so beautiful and one does not desire the supreme liberation!”. And the Maharshi replied, “This is the supreme liberation”.
In Saint Therese of Lisieux’s biographies we read words entirely confirming this: “I do not wish to be like those great saints that fly so high. I am a little soul”. Example of the pin case. A noon asks pins and Therese loses her temper. Surprised by this reaction of her Sister, Therese said: “Are you surprised by my imperfection? I do not desire perfection either”.
This is great and sublime: even not to desire the spiritual perfection. What a lofty renunciation!
Sons and Daughters: in the day of the Holy Vows this is the motto of all of you: To take the greatness of God, but to transcend these things. The Renunciation Vow is a perfect acceptance of God and His will; it is renunciation to any spiritual greatness in order to go to so immense field in which only God exists.
God is the very immensity; I am happiness, perfection and light with Him. I am nothing and He is all, and Saint Therese of Lisieux teaches this: “I wished me to be little, and I did not wish to imitate great souls that ascend so high”.
Daughter, may this word be an order in your spiritual life. Surrender to God and to the Divine Mother’s arms. She will raise you and make of you a perfect expression of Her Divinity and Admirable Will.

Teaching 37: Perpetual Vows (February 11th, 1958)

Today, in such solemn day for this Community, words are unnecessary, but I must say some words to these two Ladies.
Renunciation cannot be expressed. It is better not to speak of Renunciation. What for a human being is Yes, it is No for Renunciation.
Renunciation is the law of the opposites. What is positive for a human being, it is negative for Renunciation.
What is potential for a human being, it is active for Renunciation.
When a lamp is alight, here there is darkness in the astral plane; when the glass of the lamp is broken here, it appears in the astral plane. When we are children in our mother’s arms, one’s being has astral life; later, as we become men and fill ourselves with humanness, our being grows harder and even our physical body grows harder. The form of our skull confirms this. Later, our being lives on this plane and forgets the astral one.
When he is old, then he begins to forget these things, and we say: Poor old man, he does not recall anything, he does not know anything. The point is that the starts living again in the astral plane.
Your great Renunciation started when you arrived in the Seminary.
When you renounce to certain feelings (to live your home in which you stayed 20-25 years) and when you leave the smile of your mother, ¿is it something greater for a human being than to renounce to be a mother?
To renounce to the motherhood is self-renunciation; your seed is purely astral and spiritual, because when you renounce to a child, you become a mother of all children of the world, and of many souls. All children of the world are yours, When we renounced to your homes, you became the owners of many homes; you have ascendants in every home.
When the Seminary ends up, then renunciation begins for seven years: knowledge renunciation. You leave desires of knowledge; to know languages or new laws, the book quest, or travels. Even people shall see you and say: “They do not know anything”; “knowledge for the world is non-knowledge for renunciation”.
As a result of this you acquire more knowledge.
An Ordained Son should not have a title because he knows all: he knows how to speak or teach; wherever the Ordained Sons go, they are able to behave, work and produce.
Renunciation is so immense that you achieve it by stages.
So far, all your actions were successive renunciation acts, which are no more than preparation for the Great Renunciation. We cannot speak of this, because until that time the soul understood spiritually any renunciation act, but now had to renounce even in case of understanding renunciation. It is better not to speak of this Renunciation.
Certain newsreader said that human armies shall disappear. If one man with atomic power can destroy the world, one consecrated soul can save the world. What is the use of many vocations if just one truly-surrendered soul can save the world?

Teaching 38: Knight Delegate of Argentine Tables; His Introduction (May 23rd, 1958)

I want you to know the development of Cafh.
As all Sons of Cafh form only one Body, you should know your respective duties. You should not believe that the labor of one is more or less important than that of other, because of the greater or lesser solemnity of the Vow that you have taken.
For you it is good to have luminous feelings and clear ideas. So I want you to know the situation of Cafh at present.
In this Full Moon Assembly, the Master have been present by a pure act of love, and they make us see that the feeling of the Master has to be the feeling of the Sons, and the understanding of the Master has to be the understanding of the Sons.
The Message of this year is no more than the epilogue of what the Masters have sent.
Unity must be present in the life of the Sponsored, Solitary and Ordained, because Cafh is only one Work, one beginning and one end.
To form a Mystical Body is highly difficult because men always believe that they are doing something personal and different from others, but they are wrong.
Thence the importance of unity in Community; so, you should not be self-indulgent at all. “I believe that the supreme charity work is to treat you with discipline, with iron hand. Today be self-demanding, leave charity aside, be yourselves totally the Observance; so, tomorrow you can be totally charity and love. Kill charity by means of Observance.
This year the Divine Mother made us see a little the fruit of our labor, not for our vainglory, for the Her glorification.
In agreement with the characteristic of the Work, when I started the task, as the Knight Great Master, did not believe that I would be able to raise more than 70 souls, but today this number doubled many times.
I was thinking like that because our spiritual education is characteristically individual and does not go to the mass. It reaches the mass through the individual.
Today, in Argentina, we have reached a top figure.
Before, the foundation of a Table took several years; today, in one year, four Tables are formed in Brazil.
Before, the formation of the first Table took four years; the first, in 1938; the second, in 1941; and the third, in 1942.

Teaching 39: Adoration for Vocations (November 28th, 1958)

I. We appeal to you, Mother of ours; we appeal to your Heavenly Heart so that the Word of blessing and help may reach us.
How can we dare to penetrate into the sublime secret of vocations but through you? Mother of ours, you are the only light and the only truth of all souls. Oh Mother, we can ask only of your for vocations of the souls. We can ask only of you to choose among the souls those that are to be spiritual standard-bearers in the world, and even that shall be spiritual standard-bearers of Cafh.
You know who are predestined souls for Cafh; only You can say which is his Name; so, because we have no other human means to know this admirable destiny, you appeal to the divine assistance, to your Divine Assistance, for your guide with sure hand, with your exact advise, with our detached heart from human likes or dislikes as to the predestined souls.
I believe that, among the human beings, these present Sons are those who are more able to request this grace. They are asking it of You not because of their merit, but because of their consecration. This lovely mystery of the vocations of the souls has been discovered and confirmed through our Vows, which is the act that confirms our vocation and the vocation on this Earth, that is, the consecration link of union between the soul and God.
So we dare to request, oh Mother, that you discover the spiritual vocations, and indicate to the predestined souls the way to come near us. So we come to knock on your Heavenly Heart. You know the name of all those souls that have to be devoted to God; you know it with your love, with the light of your Heavenly Heart.
II. This night we request for vocations of the Sons of Cafh. Cafh has sent all its Sons to all cities and several countries to proclaim your Divine Love, and the greatness of your spiritual love on this Earth. Please, do that this consecrated souls, missionaries of your Adorable Name, have strength, virtue and divine advise to guide those souls entrusted to them, and do that these consecrated souls entrust themselves to these souls.
Oh Divine Mother, do that many souls and more and more souls come to look for the Inner Gate in Cafh’s Great Current for their spiritual development.
Above all, Mother, may these vocations be carefully protected. Mother, we can never know if these souls have fallen in their first steps; we can never know whether they were truly predestined, or if by being predestined, we have diverted them from their spiritual path by lack of understanding, love and true correspondence.
Oh Mother, we ask of you not only many Sons for Cafh, but also whole virtue to be able to guide them on the spiritual path.
Oh Mother, bring many Sons to our Tables of the Sponsored, to these Tables that are the door to our realization in life.
Protect these souls that are in the beginning of the Path, because the one that starts the Spiritual Path always had great human strength in the beginning because You give the power of divine enthusiasm.
Make them to find the bread they need, the advice giving them security and diverting them from dangers, and making them strong before the first doubts and trials, we do not know if by lack of vocation or by circumstances of life.
May this seed put into their hearts bloom like a great universal vocation yielding abundant fruits in the intimacy and in the secret of these souls.
Call many souls for the flourishing of these Tables, for the inviolability of the Stability Areas in which they were founded, and for the living hotbed of other spiritual vocations. Please, bless today Cafh’s vocations and those that recently have entered, for strengthening their love, their faith and, overall, their fidelity.
III. We request to your Heavenly Heart for the vocations of consecrated souls.
La essence of any religion and the culmination of any mystical path is the offering of life to God, and in the world there are always generous souls for such or such, but that want to give totally their lives.
The world could not survive without consecrated souls, because they are the only bridge between Heaven and Earth, and between spiritual construction and the human destruction.
We request, Mother, for all souls entirely devoted to the Divinity in the world: may all paths and religions carry them to the consecration summit; may all religions have many religious men and women devoted to God; may all mystical and spiritual paths have many souls that, leaving all things of the world, look only for the Eternal Truth, no matter what religion they belong to or which is their country, They all are our brothers of spiritual blood: in India, Europe or America there is a common link, a common offering making us brothers.
We request, Mother, for the consecration of the Sons of Cafh. Please, lead the predestined souls to their Ordination.
Please lead the Sons of Cafh that have to be priests, guides of their brothers, example for those that trust in our Work.
Above all, please give to this souls the incomparable gift of the Vows, of this link of union with you, which transforms the misery of men, the poverty of one’s flesh, and the limitation of one’s senses and affections, into a shining light understanding, obedience and fidelity, and grants a real and true consecration.
May the souls devoted to You, who have chosen the Path, be strong in their first steps, in those trials ever brought by the memory and flesh; may they know the difference among the spiritual breads of the Sons of Cafh that are in the world, who are a reflection of this true spiritual happiness, which does rest on the intellect or on anything, but that is established on their total renunciation.
Oh Mother, may our vocation be so absolute and extraordinary that the consecrated souls may understand that the conquest of the souls is made only through our surrender, renunciation and mystical death.
Today consecrated souls request this, oh Mother, to your Heavenly Heart.
V. We request to Your Heavenly Heart for those spiritual vocations that shall emerge in this work of Cafh, in this College of ours.
You have destined us to this place to fulfill an educational mission, but behind this mission there is the divine mission of instructing the souls and of awakening the spiritual sense in these souls entrusted to us.
¡How many souls, Mother of ours, shall be conquered and will go to the spiritual life in their lives, as the fruit of the work made by these Sons devoted to Cafh in your Holy House!
Oh Mother, may these souls that we prepared to the spiritual life with the entire power of our heart and love, be guided by you through the path of life: May you divert them from any temptations; and may never lose sight of the divine light entrusted to them. They lived in contact with consecrated souls and felt the Power of the Great Current, and for an instant they were united with the Substantial Union of our consecration that is Renunciation.
We beg: may these souls may preserve the spiritual fire and follow the path, not that they remain devoted to Cafh because this would be selfishness. We request only one thing: may these souls be spiritual and carry the Fire of Cafh, that we have inculcated to the life, society, work of the field in which they have to act.
Today we beg in the Chapel of the college, in the Stability Area of your Table of Ordained Sons, at Embalse: please, bless our spiritual work for the sake of the Humanity.
We request for the spiritual vocations of the souls inhabiting the astral world. Give us so admirable concentration power, so sublime power of prayer and offering to penetrate into the other world and choose the souls destined to Cafh. They cannot do this on this Earth, and think and wish to do so in the hereafter, and You know how these souls need prayer and help above all from us in order to find a again their guide in this world of terrible and continuous darkness, and tremendous changes. You have given us, by the power of our vocation confirmed by Vows, by continuous prayer in action, study and mental concentration, the power to help and lead them on these paths that they intimately wished to follow but were unable to realize.
Every prayer of a consecrated soul is a gate open to a discarnate soul.
Today I wanted to ask for a soul, and you have confirmed it with a letter. Certain Lady wrote me he had seen in a dream that person coming to the Hill, and the Knight Great Master waiting for him there, close to the Chapel, while Rebora opened the cattle-gate to give way.
This is an admirable confirmation of my wishes.
She showed me this other times: as through the contact of our prayer and sacrifice; they come to incorporate themselves in the astral world; they come to incorporate themselves astrally to Cafh.
How many souls, who died in fatal accidents, were liberated from this tremendous nightmare of a violent death!
Please, give us this power so that our consecrated renunciation may guide this soul toward the home of peace, which is the Astral Table of the Sons of Cafh.
Please open the door so that they may come to take part in the Holy Current of Cafh and many souls may be guided toward our Path.
Please, open the door so that we may possess this power of sacrifice and renunciation to lend a hand to these eager souls for light, for spiritual protection, for the Path of God, and for the Grace.

Teaching 40: Recommendations about Education (November 29th, 1958)

Today I wish to impart certain recommendations. This year, as every year, we make a new experience, or rather every year, and this occurs always, one learns certain new thing during the labor that the Divine Mother entrusted to us, and all Her Daughters prepare themselves to serve truly the Divine Mother by assisting boys in this college; also there are some few girls, but the purpose of this college is to educate boys.
Now, those school-teachers in charge of these souls, of these children, should be alter and attentive always. You see that a child is a box of surprises. The less expected moment and there is a prank, a mischief, suddenly he does something improper, and it is then when he reveals certain thoughts and feelings that we never imagined. You should be extremely attentive. Many times I said that this attention should not be the work of an Ordained Son, as it could be for a worldly man, which spends so much energy and later has so little; but we are entirely devoted to the Divine Mother and we can concentrate totally our energies in Her; this means that we should not neglect anything in this work.
We should have one hundred eyes, hands, strength, vision and skill; and above all, an Ordained Daughter should have the extraordinary gift of assimilating the experience. This means that one experience is enough for one time, and this experience should not occur again in order to learn.
So you will notice that things will be even better and different next year; problems of this year shall not occur again. We shall face problems again, but these problems will not occur again.
Then we should make a recount of this year.
I have notice certain restlessness and revelry in children, but not a childish revelry, but that of old boys. Well, this case should not occur again because this is totally up to us, esteemed Daughters, in the sense that we must assign absolute importance to children, and also not to think that, because of their short age, they keep silent. Children have unprecedented and extraordinary understanding, and we do not notice it. “Well, I leave and go home”, they say. It is a nervous reaction that we should control in ourselves. But, when I reprimand a child, am I serene?, do I act as a serpent that “I am about to bite you”, but does not bite? This is important.
No child should say: “I leave”. And if a child says so, he must be sent back home.
Children recur always. You must act as I did, and this shall not occur again. It is something unpleasant. You should be clairvoyants and to observe these children. Do not see just the child that is before you; you should observe all, especially, those children that are behind. Those that are close to you are kinder and docile, and the mischievous are behind, hidden, they escape, and are behind stones; they should not go to the road. If they do this, the face dangers, and we are wary about being gullible and feel that the children are on a sure place. We do not want this to happen again. Remember Hugo’s case, when he was dancing on the cesspool, over there. Fortunately, a Son went out; otherwise this child could have fall, and none would find him (there are two cesspools, one is ours, and the other of our neighbor). Think of it; this is quite dangerous.
Roads are just-paved. Think of a child in the road. Children are going to and fro. Danger lies in the road, with cars, trucks and a hill with cars that appear suddenly. Think of this not to have anything to reproach our heart. Children run a risk at any unexpected moment. You should not think of being alert: you must “be alert”; do not permit any child to go away. We must count them continuously in order to know their exact number.
Our year has finished quite well; finally, all is solved, because things end more or less well, and we are united.
Now, let us thank the Divine Mother that, by sanctifying your hands and feet, you may have so kind feelings in the souls of this children, because thus confirms that our labor is nor educational, but supernatural.
We have finished our labor, surrendering it on the Hands of our Divine Mother; now, let us close the cattle-gate with lock and key. Watch over the enclosed area and the Stability Area; we shall remain in silence and prayer.
Where from do we get this power to do so many things? Where from this inexhaustible power everywhere when the human beings need us? This power comes from our Vows and renunciation, and above all, from our inner love, from the love of our heart; and since we have this grace, we have to close any door, especially that of our senses.
You have stayed there, ever ready to act; now we need again peace, to close our eyes, and not to desire or want to see what we have done; then our senses shall be quiet to feel the Divine Mother’s love, and we shall see the Adorable Son on Her Arms.
No thought should detach us from all our duties, because when one sews, does this mechanically; one may make a mistake, but later we focus again more intensely within. We take advantage of our time in solitude; hortens corda sor mea Sponsa... and come my Wife, my Sister... to thank, the spiritual grace... and let us remain alone, soul and spirit.
Let us thank God: nothing should blur the peace of our soul. Now is spring time, and the Lord comes: “Surge amica mea et vede”; up your face with me, toward the inner silent retirement and the true surrender.
Our works and worries in dealing strenuously with children and parents shall be divinely rewarded. There we shall find all, but quite sublimated.
A person dies, and later we realize his defects. This occurs with those works that were the result of our efforts and sacrifice; later, these works acquire beauty. This occurs with those things that give us pleasure and joy, without any rancor.
This is the only flame of the old knights, who said: “My strength lies in my wounds, on my blood that I shed, on my pain, there, on the sublime suffering”. Here we find the true realization.
Only blood of offering, wounds that the Divine Mother allows are not links that tie, but links of Her Will. So, our wounded hands become our fountain of light and joy.
Lock the door of the enclosed area and of the Stability area. All of you: plunge into the spiritual life, the inner peace, and in the face transformed into a loving and simple glance turned toward God.
Get new strength for the coming year. You we have much work. Forget the winter of the night, and see the spring of love.

Teaching 41: Backward Review (April 25th, 1959)

When we begin the Path of Cafh we learn the backward review, one of the fundamental bases of Renunciation; not exactly the introductory exercise to the backward review, but the backward review itself.
The backward review of Cafh is not a conscience examination, even though many say they are similar. Conscience examination is a beautiful exercise in which the powers of the soul may activate will and feeling, because since the soul is remembering events of the day, and we live and feel them again, experience enthusiasm for something done, and hate any evil that we did; the soul stops and especially considers certain important events that it remembers, and as it remembers these events, the soul considers them. Will and feeling are coming into action to live and feel these events again.
But backward review is entirely different; it is not a review of activity and emotion, or of understanding and feeling, but a pure renunciation act.
Cafh’s backward review, as you have seen, is nothing more than coming back to the very powers of the soul, stopping at the most important moment of our life, as when we are about to sleep in order to enter the mystery of the night. Before we fall asleep, we replace energies and remove harmful elements to enter this state being entirely free of any ties, and truly surrendered to death, to the Eternity.
When the soul gets used to this beautiful review, then our inner concrete habit for this review is the way of life of the soul through its backward reviews. I mean this that is fundamental: any time that our power expands outward, there is an inner habit stopping and immobilizing us, which distracts our mind and closes again the gates of our emotion to see facts, the fruit of our work, with other eyes, and to be out of focus when we see our work from afar.
As the soul progresses entirely surrendered to the Divine, becomes impersonal. All think that this is self-analysis, to watch a motion picture or to see what we did during the day. This is not the truth. A man believes that he possesses something and suffers; this is illusory possessing, but through backward review, he sees how these facts are nothing more than a compound of several events, which hardly he takes part in, because other factors come into action. Man becomes impersonal like that.
We see ourselves in a variety of things and events, in which we are no more than a little part of a whole. Renunciation is more and more certain: events are not ours, but the result of several factors, and of a power coming into motion. In Community, this review is more of the Community than ours; as time passes, this review is of the entire Community, and later it is the review of Cafh before the world, the Eternity and the work to fulfill and that must be fulfilled in the future.
I believe that after ten years of living in Community, we are entitled to a backward review as a whole.
Many times, if we remain detached, we only see shadows and reflections, but in Renunciation, this review becomes impersonal, as a whole, and acquires a surprising and extraordinary clarity.
We only see the importance of works through the realization of beings, works and so on as a whole.
In ten years of Community life, esteemed Daughters, we have achieved much, of course, and this is what we are considering, and not what we want to achieve.
The Divine Mother’s work is patent in us, and confirms our true vocation.
The Divine Will is very different from what we believe.
The Knight Great Master’s vision where certain women descended by this Hill and carried the God’s word to the world. I did not believe them to be Ordained Daughters; I was surprised and wondered what kind of women they were. And as if it were the Divine Mother’s confirmation that this was not a dream, She made me see these beautiful parks that exist now, because God always uses a detail to tell us if something is true or not. From that time on, how many things happened and came to be true, and we did not imagine them.
I want to explain what the true sense of your Women Ordination is.
Before, I never though this would be an Institution on which the security of Cafh had to be founded, especially for the future. Always I felt that the Ordained Women would be good women, and they would do their best, and I even admitted married persons because I believed that both lives could be in tune.
But the Divine Mother’s thought was different. Later I realized that this was not the foundation of Cafh.
These years I made certain enquiries: why are our Daughters so few?
During my enquiries I tried to penetrate into the intimate life of these beings: into congregations?
Certain person told me: “our congregation increased much, but when their number increases it is because the spirit remains aside. When the institutes are founded, they are some few. When their founders pass away, our compromises increase, and discipline relaxes, and also the true spirit does. Then there are many souls together, but the true spirit does not exist any more. If this spirit were pure, these souls would be very few.
The soul, a soul of vocation, not always is totally strong to face a perfect renunciation and to close the gates of the soul.
These Superiors made me see with clarity, “Our congregation possesses colleges and house, and if you observe”, they said, “It has a lot of escapes. They talk to many persons, go out into the street, come into contact with their relatives, go home, and also have desires. These escapes impede to see the true problem; because they have numerous escapes leading them to forget their main problem”.
We could have very good girls, but we should grant a lot of things that impede to amalgamate the true Ordination spirit. Why?
You know quite well that if the spirit is absent, after the founders pass away, it would occur as in other works, when they admit persons with other compromises and things. A work progresses only when those that solve the problems are of the house.
Just after so long time I realized this. We must be only mothers, brothers, husbands of the Divinity, to maintain the true Renunciation spirit, because Cafh has no other message that this, which can be reduced to one word: Renunciation. All the rest is “stuffing”.
Then I started the tremendous human task: to fulfill the Divine Will and to transform these women into truly consecrated souls.
I educated them with true spirit of surrender.
Let is see again the backward review: we see how the soul fights against its human needs and adapts itself to the true Renunciation spirit, to the human aspect, and to affections and communications, in order to surrender just to Cafh: this is the house and life of this being; but this is no more than an expression; outside everything fades away through potentials of the step that this being has taken.
You cannot reunite many souls this way. You could be many, about thirty today, if you had distraction of any kind and everything that could be an escape for the human nature. But this would be a human work, and not a divine work. Preferentially we should have few Daughters founded on Renunciation, and not many practicing Renunciation on and off.
I see that the Divine Mother built this Women’s Body as the foundation of Cafh, for their true preoccupation and no more family than that of Cafh. After death of its founders, they shall continue to keep the same idea of renunciation and sanctity; and that the only sanctity is based on Renunciation.
The soul had to be so strong to be able to live by God, not by men. It is easy to reunite souls, but it is very difficult to affirm them in Renunciation and in the true spirit; this is enormously difficult.
But if we practice Backward Review, we see how the spirit gradually takes form. Happy with our achievements throughout years, we see the heart dryness that is in God, and we can see ourselves there as a part of this Mystical Body, of this divine whole.
This year shall continue; your Community shall take one step forward; in our Community certain souls shall be planted as trees of life, and shall be just a seed.
Get spiritual powers; become invincible for this new stage of realization. Each one has to feel a part of the whole Mystical Body of Cafh, to be able to achieve a true inner strength and to become founder and true prayer, and to establish all on Renunciation; may they be those few souls able to close any gate in order to open the gates of the Divine.
It is overly difficult not to have escapes, but only like that we can be true Ordained Sons.
“Ordained” is as great word as the Universe, dear Sons, and encompasses the farthest limits of the Infinite; it is a true light in the world.
As soon as you understand the immensity of this word, by means of a true backward review you shall feel at once equal to God, not for pride, but because you are filled with His creative spirit and His mercy, and every one of you shall become a mother of the Humanity. But, can the world expect something when science becomes a factor of ruin? We can trust only in spiritual souls that gave all voluntarily in order to become living and transparent images of the Divine. This is what we give from our Community. Quite little Daughters, you shall see how many powers we have given. Those persons that you cannot imagine existing on this Earth, became divine through the divine lamp; how many revelation they shall get at the darkest moment of our Community life.
Every moment a new revelation waits for us, because it is as if the Divine Word were revealed in us, whether through great understanding or inner desolation, because anything that is great and divine.
All has a new sense through changes that you see and occur; check that nothing exists of that old being, because if you were in the world, the world would not be anything; it would be non-existent substance.
Practice your Backward Review; this should become impersonal and encompass the whole created Eternity: the whole life.

Teaching 42: Our Life as Holocaust (January 10th, 1960)

Despite our total surrender, human personality is ever present and manifested in us by sublime actions, but however sublime they be, they are not our mission. We have to be no more than a flame burning at the feet of the Divine Mother.
We have been removed from the centre of Cafh’s Sons acting in the world, and we should not be more than this: the flame of Cafh.
If a Son of the world goes and says to his Superior: “I would wish to found a college, or to abstain from motion pictures, or invest my earnings of this year on the X work”, in fact we tell him, “Very well, your work is wonderful”, and Cafh backs his realization. So these souls live their holocaust and in fact contribute to the work of Cafh.
But all this is worthless for us. Because of our Vows, we are not human beings any more; we are divine beings.
In an Ordination, especially in a Community Ordination, everything is the other way round; then anything that we considered important or valuable is worthless.
Our Mother does not want our works, but our “lives”. Our unique reality is the holocaust.
If I wish to be a teacher, I am not fulfilling my vocation; if I wish to be a male nurse, I am not fulfilling my vocation; and if I wish to experience the hardest penance, I am not fulfilling my vocation.
One has to wish only to fulfill the Divine Mother’s Will.
An Ordained Son neither possesses, nor wants, nor wishes, nor expects anything. He simply “is”.
When we were in the world could help souls, protect children, and save a family.
But now nothing of this kind is of use for us; all this is little litter that the wind makes fly. Our mission is different: to redeem the Humanity through a perfect and continuous holocaust.
If I think “I would wish a foundation in the United Sates or in Colombia, and any other pleasant thing, at once the flame of my holocaust goes out at the Foot of the Divine Mother’s Altar. Even when anyway finally the Divine Mother’s Will is made, always I did the least that I thought or wished.
As soon as one’s personality acts, the flame of the holocaust goes out, but later when the souls reflects and surrenders again, this flame is kindled again.
All this regardless our inner fidelity, which ultimately is there always. The Divine Mother comes to the world through us; if you refuse to die or to be a perfect holocaust, this is as if we impeded the Divine Mother to carry the redemption light to the Humanity. We have to offer all to our Divine Lady. We should remain on the Calvary of our secret inner sufferings. This is precious.
How responsible we should be for our mission. Every time one’s mind or heart follows the birds of our fantasy, the flame of our holocaust goes out. Then we are impeding the souls to be Divinely Redeemed by the Mother.
A person devoted to God from early years, at a moment in his life had a worldly desire and said, “How wonderful would be to live in the work for such or such motive”. And he had the extraordinary grace of seeing the Divine Mother’s Face with such grimace of pain and pain that he never could forget this.
Every time that we are carried away by our illusion or fantasy, every times that we perceive a desire of life or of the world, our Divine Mother’s Face is covered by a deadly pallor; as it were, She revives in Herself the entire torment of the Divine Incarnation.
So, every time we are carried away by our fantasy or we have certain desire, let us imagine this Divine Face, distorted in pain and covered by a deadly pallor. Because she suffers a deadly pain every time we do not offer our holocaust.
We have given our life to the Divine Mother. We have given every beat of our hearts; let us think of her anguish when she notices that these beats of our surrendered hearts stop. Let us think that She is in our own heart, that she feels and perceives all, and her anguish shall be tremendous as she notices doubts or hesitations, or that we refuse to do something. Rather, it is the heart of the Divine Mother that is beating in our chests, and that Her heart expands to all souls through the perfect offering.

Teaching 43: Solemn Vow Ceremony (January 1st,1960)

In the path to Realization, a Solemn Vow is an act extremely important, vitally important and solely important for the Sons. Personally I do not believe in successive Vows, but in the Vow at the moment of the first surrender, of the first act of love that unites us with the Divine Mother. But I believe in the extraordinary importance of these Vows that make us responsible for ourselves, before the Holy Order and his member, and before the Humanity.
So the Solemn Vow is extraordinarily important.
A soul before the Divine Mother’s altar for this wonderful holocaust is offering the best piece of his life, the most extraordinary part of his human-divine externalization.
Daughter!, to take the Sublime Vow, to give unconditionally seven years of your lifetime to the Divine Mother is an act that the divine beings, and even the Divine Initiates envy.
But one is a poor human being, made of mud, flesh and blood, that becomes a supernatural being by means of one’s offering; because, perchance is not a divine being the one than offers the best years of his youth, the one that renounces to any possibility of life, the one that says goodbye to any worldly illusions, the one that puts out the lantern of any apparently transient illusions, and offers any expectation and hope of change in the events of his life?
Seven years represent one’s youth; they are many years, the best years, in this life that is not very attractive or beautiful, and among few things that rejoice the hearts of the human beings, you are giving the most wonderful years.
The Perpetual Vow shall confirm this marvelous offering, as if it were a seal, but now the surrender of your soul emerges in total splendor because you give the best of you to the Divine Mother.
We know so well all illusions that the world contains, which means more sadness than joy, but the Humanity finds consolation in the illusion. Daughter, you are giving this illusion to the Divine Mother.
Everything is beautiful in the beginning of one’s life, and if personally we know that many things shall fail, we find a little of joy in these illusions.
From now on, you shall not have any illusions any more; She has taken the best of your soul, especially your heart. Even the illusion of believing that one is good shall disappear.
This is very important in the Holy Ordination. All of us have a bad part that gradually is removed in the consecrated beings, but unfortunately in this world there are beings that have a bad part that is so powerful that they cannot overcome it. But the mercy of God remains.
A mother says, “Oh, my daughter is so nervous, distracted and rebellious!” We hear many things like that, because this mother does not dare to say that any outer manifestations are a signal of certain great evil within.
This is not possible in the Ordination because here one discovers, cleans and removes. Our discipline is so ordered that if there were such distressed souls –because to have these defects is a misfortune–, and there were souls that had this misfortune and returned to the world, these souls can tell their experience, because this is their unique inheritance and because this is what they are. These souls are not entitled anymore to these illusions that alleviate their lives. Here they express all openly.
This is indeed death of outer manifestations and glory when a Daughter offers herself and surrenders to the Divine Mother.
Today it is as if you died because you are giving the best of yourself: your youth, illusion, human vanity and any possibilities of variants in life; but beyond of this tomb, as soon as you are resurrected, you shall live again a totally extraordinary and divine life.
Perhaps do you believe that only one sigh offered to the Divine Mother is lost, that an illusion of your heart, a fantasy of your mind is lost? No. Nothing is lost; all shall be transformed and shall take a special and new shine, crowned by a divine aura making the holocaust divine.
All of us are flesh and bone, but your offering deletes any imperfections and mental distractions, and very especially the Divine Mother takes them as a bouquet and transforms them into eternal flowers.
Your present illusion shall become a reality; and those illusions of your childhood shall be given to the Humanity and shall be the reality of the Humanity.
What a beautiful death making it so scintillating and real! Previously you were subject to variants of life, possibilities, and appearance.
You shall be yourself always, the Daughter of the Mother, the Flame shining before the altar, and the little mother for all those that are lost and in pain.
Imagine that God assigned you the mission of illuminating beings lost in the dark night. What a divine and extraordinary mission! Surrender yourself totally today, since you are determined to consecrate yourself. May your offer be total, real and true –true death.
Take your sword today and open your heart; no drop of blood shall remain. May you totally be of the Divine Mother’s Heavenly Heart.
May you be the golden rose, secret seed of eternally devoted souls to the Eternal love.
Stand up and be support of all women, to transform ashes into divine radiance, and into the fire of Kaor shining over all the Humanity, over the founding race of a better Humanity, with happier and better men.

Teaching 44: The Heart of the Divine Mother (February 6th, 1960)

The Ordained Sons –and all Sons of Cafh– have to surrender totally their hearts to the Divine Mother, or rather, the heart of the Son has to be the Heart of the Divine Mother.
Over the summit of the spiritual life one finds always the surrender of one intimate feeling and love; and a human heart offered to the Divine becomes a Divine heart.
The hearts of the Sons have to be heavenly hearts of the Divine Mother. From the hearts of the Sons, She has to radiate love all over Humanity.
How to avoid that these are not imagination figures or intellectual explanations? How to do?: giving every moment of our life, being our hearts the Divine Mother’s heart.
How many complex things, how many disappointments, and how many different things this human heart of ours possesses!
Every time it beats –and it beats continuously– is as if it heralded a new form of feeling or expression; or as if it trembled by passion, or were in pain by sloth, or fell asleep by oblivion of our holy duties and responsibilities. But it is the Divine Mother’s heart that expresses Her love without a becoming. We may think that this is the Divine Mother’s Will because it does not beat always in the same way and it is not always the same expression of silence, patience and routine; apparently this is the trial and destiny, and the participation of the Ordained Son in the desperate hearts of the world.
But I do not believe that this is so, because always we permit our personality and the world to accede and penetrate there, and past and future to take their place there, when there just the Eternity should exist and nothing more.
We can reach this perfect rhythm, this divine silence, this immutable routine, these patience overcoming death, feelings, and any outer things if we observe and are very alert; rather, the heavenly heart of the Ordained Son, I mean, that of the Divine Mother, is wrapped by a totally spiritual-divine aura, and the latter, that covers the Divine Mother’s Heart cannot permit nothing or none to enter there, but, is all this really true?
The Ordained Son gets an outer self-control, an admirable and divine control over all; he is an observant in his life, and disciplined every act; his surrender is every day and night, but, what is there behind this thick veil of his heart? This heart is surrendered, but in the bottom there is blood and loneliness there; but this blessed blood, entirely light-blue, is entirely light-blue or is there something of passion and desire, or is there something of past life covering this blood, or are there disturbing dreams of the future, when nothing can enter there, with the exception of the Mother’s Divine Eye? Because this is the admirable mystery of the soul in contact with the Divine Mother, this is the sublime realization of the Vow of Silence: soul and Divine Love, soul and the Divine Mother.
But in spite of so admirable secret, the poor superiors and spiritual directors, because of their habit, have something of that which occurs in that heart: a blush when they read a letter, or an overly deep emotion in their contact with persons that they left behind, which can be detected by the clever eye of the Spiritual Director; these are silent storms in the soul, which none sees when our personality collides with the personality of another person.
There are numberless details that permit to discover that a heart is not totally surrendered, or that a soul has given itself totally, but hiding there a very little part, and even that this little part; part, this deep and inner remnant has to be totally surrendered and offered to the Divine Mother’s love, and then we can say that our heart is the heavenly heart of the Divine Mother, which has transcended and nothing or nobody has to do with human things.
This heart is made by human beats of the past and future, and of pain, hopes, desires, love, and all that constitutes life and makes life beautiful, but this was the offering that She requested and that we have given, and that sometimes it is as if a light shone that is not the Divine Mother’s light, an incandescent light without darkness, change, intensity or depression.
One’s work has to be intense, complete and continues, and our heart shall be totally the Divine Mother’s heart.
As I said, none can enter there; one’s eye may see certain things, but it is the soul alone that makes the work in contact with the Divine Mother. We gave all, and this work is made by the Community as a whole through Vows, offering, and advice of the Superiors, but this last work is individual. The soul has to surrender by itself; this is a little personal phase and a divine heritage of life; because those things that the soul keeps in the heart (memory of a good work, sacrifice of a life, or sacrifice of an affection) are not the divine part, but the last part that has to be surrendered to the Divine, and so the Divine can have a total expression without figures, human words or experiences.
There is not any living experience but Eternity in the spiritual life and in the realization of the soul with the Divine Mother; there is no past or time to come, but duration; there is no change or succession, but eternal and continuous expansion. This is what we have to offer to the Divine Mother as last expression of our love to Her.
This is the mystery of our silent life, which has to be realized within: offering of time, life, and of what we are, were and can become.
Daughters of mine, there is an expression that shall give you the pattern and shall tell you if your heart is transformed into the heavenly heart of the Divine Mother, and at this moment when all of you forget your own personalities and shall be able to feel totally this permanence of past and time through those souls that take part in the work that they have to realize.
The realization of the soul with the Divine Mother is so perfect and divine that when a person has surrendered all, he does not stop loving, feeling and suffering, but he does not feels all this, but feels this for others.
When we remember our past and pains, we feel sad and we weep, but when we feel content with ourselves, if we feel sad thinking of what we did or gave, this is so because we are ever looking at our human heart. But when we feel all these emotions and thoughts reflected on us, and our things do not produce in us any feeling, but indifference, them we shall have the patter that our heart is that of the Divine Mother.
Our heart does not work any more around our emotions and viewpoints, but is working for others and reflecting the problem of others; it is a divine reflector that is alight and focuses the problems of Humanity’s heart. And then the Son opens his heavenly heart, offers it, and gives it to Humanity.
A Daughter asked about the Vow of Union. This is the Vow of Union!: the last, sublime and divine Vow, a surrender of this self-feeling and self-thinking, something that still expresses my own personality. As soon as a soul (man or woman, Son or Daughter) reaches this moment of self-oblivion, this permanent state of consciousness, then this person does not recalls his past, his moving affections are indifferent, and is self-detached, because he does not remember his own personality. Then, at this moment, the Divine Wedding with the Divine Mother is held, which is when we surrender our heart to Her, and She surrender Her heart to us, and we become priests.
A priest is the one that feels for the Humanity. May we be entitled to call ourselves Saviors of the Humanity when we did not realize this work in ourselves, if our duty is to surrender ourselves totally when we see the souls?
How harmful are in the world all those priests that have kept all for themselves and did not take this last Vow of Union and Offering. They became priests but they reflect only their own personalities; if something affects them, they give this to the souls; this is the prayer that they give. Therefore they do not fulfill his divine mission, because the true priesthood of the soul is a pure self-surrender; you cannot realize anything when you keep something personal; but when nothing bothers our hearts, and no shadow blurs the Divine Mother’s heart, then one transmits Heavenly Light, Divine Light.
When shall the hour of one’s wedding with the Divine Mother? It will come, and we should not remain expecting. It has to be today, Sons and Daughters, at this moment, if you are able to give your hearts, to discard thoughts and emotions, and to transmute all in the living experience of the entire Humanity.
This is the mystery of love, priesthood, and future Union in the Heavenly Heart of the Divine Mother.
And nothing is greater. This is the greatest thing. All the rest is currents going to and from like the sea, in successive nights and days; the only truth is not Vow, offering and life, but the intimate and secret offering of the soul: that of the Divine Mother’s heart.
This lasts just a moment, Daughters and Sons; the knife has to be very sharp and the cut has to be skin deep; one’s hand should not tremble, and one’s mind should be void; then all is made. A little of blood, a little trembling and a tear, and the soul is already dead; it does not exist any more; and every one of us became the Heavenly Heart of the Divine Mother.

Teaching 45: Offering of Life (February 13th, 1960)

The offering of their own lives, of their vital powers and of their beings is the essential difference between the Ordained Sons and Community Sons, and other Sons and beings of the world. That is why the Ordained Community Sons have to love and defend especially their chastity. This virtue, chastity, transforms virtually the Ordained Sons into privileged beings on this Earth, into divine beings on this Earth, and into beings that complete, transform, deify and eternize the Vow of Union.
It is not easy to talk about the virtue of chastity to the Ordained Community Sons; even this is not convenient because, by virtue of their method of life and their constant daily participation in the divine life, it is hardly possible that anything may be contrary to this sublime and extraordinary virtue.
That is why today I wish to speak of chastity, not as an ordinary virtue, but as a Virtue of Offering, as a Sublimating Virtue.
An Ordained Community Son is chaste, above all because transforms his human presence into In-co-substantial and Divine Presence. In short, to go to the Community and to enter this holy and extraordinary life is to lose not only one’s ordinary personality, but also to lose all those characteristics by which the human beings differ.
Above all, we could say that the factor by which the human beings feel attraction is that they are characteristically different. It is as if men found their material pleasure through a diversity of human and physical attractions.
So, the Ordained Son makes his first offering to the Divine Mother by means of his own presence. Silence, Method, Routine, Clothes and Language, all these are expressions of this sublime Community chastity. Above all and in spite of all, one’s clothes; a very old motto says that “habit does not makes a monk”, but this is of use. When a person is convinced of what he expresses to the world and to others about his state, hardly is not convinced of his own condition: then this person shall not wear the veil if is not convinced of this mystery of the Divine Presence, and of the divinity and chastity; she will feel the emotion of taking part in the Divine Mother’s life. The Son loses any individual feature because is continuously present; so he becomes only an expression of the Divine Mother’s servant, and this participation is Presence of chastity.
So, a Son or a Daughter will be only one chaste presence for all beings.
Later this presence becomes more and more impersonal. The impersonal aspect in the Son is his chaste Presence. When you hear to say that a person sees no difference between one Son and another, this means that this person has perceived the chaste Presence in the Son. Just the figure, the figure of the Ordained Community Son remains.
This produces and helps an habit exist, and above all produces the inner habit of the Son, who cannot have any human expressions and transforms the emanations of his material figure into one expression: magnetism of the offering.
Your continuous presence, even in Cafh, is Presence of chastity, and true offering of your vital powers.
As this chaste presence is continuous, becomes a participation in the chastity of great beings that guide the destinies of the Humanity.
We are always in the same point. You see different currents in religious ideas. In Buddhism, you may realize God being chaste, absolutely chaste, and avoiding marriage. Other currents, like the Evangelic current, say otherwise: you have to realize God according to natural life, that is, through marriage.
This is great and good, but is not the whole truth. The Truth is that human beings have to procreate –Christ said so–, but Christ and his Apostles and followers are chaste. This means that if all beings have to give up before the human trend, there are however certain beings destined to a supernatural life on this Earth.
Those human beings that follow the natural life have to be married and to give their vital energies. The average people have to follow this path, but the few should not follow the natural law.
Christ says to the first, “Go and procreate”, and to his disciples, “Leave thy father and thy mother...”, and this is out of question.
So, through his vital offering, the Son takes part in the Divine Life of divine beings that were, are and shall come; and of those that were chaste and abandoned the ordinary life to follow a chaste live.
The Ordained Community Sons take part in the divine life of all spiritual Humanity movements; in short, they constitute a selection and participation for divine souls that have to save and redeem Humanity.
I wish to give a rough view, a philosophical notion of the doctrine on chastity.
So, in a Community Son, since Chastity is divine, missionary and salvation-oriented, it practices entirely the priestly and divine exercise of those Sons sent by the Divine Mother to redeem the world.
Our chastity is constituted by our presence, by our participation and by our living expression of reversibility on this Earth.
True chastity in the community life is perfect expression of Community life. Sons, I am unable to explain this.
A Daughter coming to the Community offers her vital power, and is losing her physical personality through her participation.
This work takes time; women have femininity; they are expression of femininity on this Earth. But in Community they lose this feature, their glance is changed, and their voices sound differently. All of them have the same mode of expression, but there may be someone that did not get this and needs to polish her chastity.
For instance, her gait: you detect a woman by her gait. Here her gait is not feminine any more. Her gait is different. It is an expression of rigidity before the beings of the world. Her gait is somewhat harder. Her expression is a little harder, and her gait more mannish; this is reversibility.
The difference of a man lies in his toughness in the world. He has tough manners. This is the expression of his manly aspect. The reversibility granted by the gift of chastity leads aman to acquire a softer language. His hands lose this manly feature. And her hands become more masculine.
Men of the world do not understand, and say, “all are equal”, but we are the only aware of this transformation.
Reversibility is expressiveness. Men have to change their expressions. They have to change their works, and just then we can speak of chastity of holocaust, of absolute chastity for life.
The holocaust of chastity is renunciation in relation to the most innocent and legitimate pleasures of mind and heart. Here we start to fly upper and upper.
The holocaust of chastity is something so subtle and extraordinary that can be seen by the one that feels and realizes it. It is death of our intellectual vision, death of our intimate feeling; death of all those things that constitute the outer life of the human beings. Even we cannot express it with words because it cannot be expressed.
One example: When a Community Son remains several years in community and has to leave, he offers immediately this Divine Love to the Divine Mother. This is chastity: Renunciation to these pleasures, even though they are holy and divine.
Another example: A Superior disconnected from beloved Sons: this is offering of chastity, holocaust of chastity. These are little pleasures; I cannot desire them, but they are pleasures.
Other example: A Son of Community performs his assigned work with entire love, and when it is time to leave, immediately he offers this Divine Love to the Divine Mother. This is chastity: Renunciation to that bliss that even is holy and divine.
This is the salt of our life.
Chastity is a power moving our spiritual life. All Cafh is established and based on our chastity. It is the greatest and most precious treasure of the Sons of Cafh.
To speak of this is very vain, because we say this with our mind, we feel it within, and we are not able to express it.
May I desire anything more than to ask of the Divine Mother Her presence in one’s heart, by making of one’s heart a sanctuary of chastity? We should not ask of the Divine Mother a physical chastity because this cannot be otherwise, but I as of the Divine Mother the spirituality of this divine virtue, the divine and sublime part of this divine virtue, and to transform our presence into presence of chastity, our participation in the salvation of the world into participation of chastity, and our life into a living totally detached from the world and reflected in every aspect of living to preserve the gift of chastity. May our chastity be power, vehicle of our offering, and a strong heart for this chastity because just the powerful hearts are able to renounce.
May She soften our outer manners, and give us strong hands of mercy and charity. May all our expressions remove any signal of personality, in order to be in Her Divine Presence; may our presence in the world be only an expression of chastity and true purity. We ask for a continuous chastity, method and discipline; may the impure phantoms and their temptations be absent in the impure hours; may our flesh be not tempted in these hours of darkness, and these phantoms be absent around; and may the angels cover us so that no strange power disturbs us when we do not control our will.

Teaching 46: The Mystical Body of Community (June 26th, 1960)

The Mystical Body of Community acquires entirely its spiritual and in-consubstantial power through immobility, permeation and transformation. It is indispensable that this Mystical Body of the Community is one; and it is indispensable that this Mystical Body of the Community is the living expression of our Divine Mother, and of her Redeeming Work on this Earth.
This Mystical body can be free of any stain and also of any light that is not the Fundamental Light, but it is indispensable that those who shape it, those who surrender their lives to give it Life, and those who surrender their entire spiritual powers for the existence of the light of the Spirit on Earth, must disappear and stop being. This transformation and this annihilation of the personality for the survival of the Mystical Body on Earth, is the admirable labor of the Sons through their renunciation, surrender and holocaust.
But this Mystical Body must be nurtured by this extraordinary renunciation flame and must contain a unity that represents the world, an image reflected on the Humanity, and an outer aspect that permits an easier contact of the Humanity with the Divine.
The very body of the Community, this part of the Mystical Body that comes into contact with the outer aspect, achieves this through immobility, permeation and transformation.
The human personality (with so many different attributes, which continuously shows his personalities to act at certain different moments) makes the human beings to be different. Because sometimes their express themselves in one way and sometimes in another: every one, from superposed personality modes, differs continuously from the rest.
Those who form the Mystical Body as a whole are only one thing, that is, they should have only one expression, only one outer movement, and this unique outer movement, annihilates every individual and personal aspect and makes them express through the unique will and Observance, that is, lives in the Sons through their immobility.
Sons and Daughters, you need only this: to remain immobile, and the Mystical Body shall express itself in one unique form in the world. Is it not true that we are not interested in emphasizing our personalities? This does not matter to us: if we thought of this, then the Divine Mother would not have chosen us to take part in the Mystical Body.
If someone expressed himself like that, he would be out of place and would call the attention in such a way that immediately would be rejected by the Mystical Body of the Divine Mother. All have only one will: Observance.
But there is a thing that still can be perceived outside; I mean the results of our former personalities expressed through mechanical movements: how we run, how we sit, or how we stand. The Son needs to acquire immobility in order to transfer these mechanical movements within. This is not only to remain in the enclosed area, continuously in the Divine Presence that guides us all toward our unique mission. We need muscle immobility and control of our usual reactions derived from our life in the world, and all shall be a perfect expression of the Mystical Body on Earth. If you have seen an Ordained Son or an Ordained Daughter, you have seen all of them. The one that sees an Ordained Son or Daughter should say: All they are equal, walk the same way, et cetera. Nobody should say, I prefer this man or that young woman.
As I say, this mechanical immobility makes the human being express himself externally as if he had no expression, just as it were the reflected image of the Divine Mother on Earth.
It is a little difficult to acquire immobility. But this is easy for you in Community because it is not so difficult to acquire this admirable gift. An Ordained Community Son has to think always: I am not only in the presence of the Divine Mother, but also I have to be the statue and She has to be the life, I have to be the raiment and She has to be the body giving it life.
The word expresses all by its movements. As we see the world, we understand the state of its thinking and feeling. So the outer expression of the Community Sons and Daughters has to be only one movement, the movement expressed by the Divine Mother on Earth: to be rigid, avoid grimaces, and not to turn to and fro. All this helps acquire a new mechanism of expression. This immobility would be an expression of hardness in the world, but in the world expresses something divine transformed in something grand; it sums up the rhythm of the Universe, the rhythm of our Divine Mother’s Heart. But this that is in-co-substantial, this unique form, this fidelity unbreakable and invisible, exists with its full power, and one acquires it by permeation, not only by taking part in the life of the human beings, because the Community Son or Daughter should not only participate but also fuse together and penetrate. There cannot be two hearts or two thoughts, but only one thought and only one action.
I say to penetrate into the Community Sons-companions because it is the only way to the total removal of the personal being; it is indispensable to fulfill our appointed mission and to bring a new feeling to life; it is indispensable to teach the human beings not happiness but “the” Happiness, and to give to men the route to follow, and not several routes. So we need our holy, living and perpetuated Mystical Body.
It is unbearable to consider the spiritual life from a personal viewpoint. Sometimes the spiritual works need an eternity for their realization. A Table needs almost ten years for its establishment, and almost twenty years for its expansion.
I quiver before this divine work that I must realize. It is necessary a person for the realization of the work, and we achieve this through the Mystical Body, and when and if we permeate each other.
The body is always strong and vigorous; we are the blood, permeating all and fulfilling the work left by others, and we continue to live and work always. What does it matter when one shall die? We are ready to face all that brings spiritual expansion.
There are no bodies; the body is only one: that of the Divine Mother. Of course, we achieve this through our little daily work, being one with those that have different likes and being pleasant with those that we do not like. What does it matter if I die right now? Certainly, as soon as I die I am going to penetrate into de body of another being to be the Knight Great Master on Earth.
You never died; you come back always to perform and continue the work that you did. You shall penetrate into the body of another Daughter or Son in formation, and that is about to come; our participation is permeation and life; our physical body and the expression of our being disappear, and then there is only one body.
In the Community there is not a Superior, an Assistant, a Director or a Master; it is only one being that fulfils this. I should not say, “I fulfill these things better than another Son”, or “This is not right”. I must say, “Today I succeeded”. I should not say, “That young woman, that gentleman, that Daughter”. If something is wrong, I am responsible for it. If she tells me something unpleasant, I am responsible for having transmitted it. Also I am obedient, and if I obey and work, I am praying; and if a pray, I am working. I am in the world, and you are in the world with me. There are not two beings; our Body is a unique expression; we are only one thing and only one life. Of course, this understanding gradually permeates one’s soul and finally this idea permeates us in such a way that we think that certain thought is of another person: the other person is me.
Then this gives us a cohesive power, which exists throughout changes. The reversibility of the change becomes in us an ever-acting power, in continuous expansion beyond human limits until the Infinite. This is the only form that the human beings can do something: our realization is possible becoming ourselves divine.
In the Community life, the Change is the salt of our existence; in a life of continuous self-control, apparently the soul gets ever used to a rhythm But it is not so; this is the divine miracle of the Mystical Body of the Divine Mother. But this in-consubstantial form is expressed all over the world in thousand expressions, and also takes place in us as Mystical Body of the Divine Mother, but, which is the gift of reversibility in change? Is there some difference between my former life in the Seminary and now, when I am with the children? There is no change. It is reversibility; light and shadow at the same time, without a continuous influence of this light. The Community life changes continuously; today I am at one House and tomorrow I disappeared, and I am at another House; inadvertently, today, in the hour of silence, I prepared my things and I am gone. I remain always where I have been; I never leave this place. To change is not to move to another side: I am in the Body of the Divine Mother, and I did just one thing: to expand with Her.
The adaptation of the soul to these continuous changes is more difficult, because the soul responds to certain method and rhythm, and has to experience a transformation that the soul will not notice. This is the assimilation of the unique life of the Mystical Body of the Divine Mother, continuously reflected.
My work changes “Always”. Today I am with you, and tomorrow I am with the Sons that are in the world. I do no make any efforts for this change, because this change has to be natural. One has to say to himself, “Today you are this, and tomorrow you are a school-teacher teaching in your classroom. All experiences changes and transformations, but I do not notice them. You go on; you are always the same. This is reversibility, change of life; to change through our activities while we do not resent within; reversibility is change, and you do not notice this at all.
...You have heard the bell; also this is reversibility.


Teaching 1: Doctrine of Cafh
Teaching 2: Life in Prayer
Teaching 3: Image of the Divine Mother (December 12th, 1953)
Teaching 4: Adoration in the Beginning of a Retirement (January 21st, 1954)
Teaching 5: Devotion to Our Divine Mother (October 5th, 1955)
Teaching 6: The Master Calls You (December 10th, 1955)
Teaching 7: Parable about the Woman of Samaria (December 17th, 1955)
Teaching 8: Cana Wedding (January 2nd, 1956)
Teaching 9: Master’s Parable Instructing His Servant to Invite His Friends to a Feast That Night (January 14th, 1956)
Teaching 10: Parable of the Disciples on Their Way to Emaus (January 21st, 1956)
Teaching 11: Children’s Education (March 14th, 1956)
Teaching 12: About Consolation and Dryness in Prayer (March 11th, 1956)
Teaching 13: To Do Good among Children (March 17th, 1956)
Teaching 14: About Vanity (March 24th, 1956)
Teaching 15: Words by the Knight Great Master at the Solemn Vow Ceremony
of Miss Maria Esther (May 12th, 1956)

Teaching 16: Absorption and Reserve of Energies (May 19th, 1956)
Teaching 17: We are a Soul Gathering (June 9th, 1956)
Teaching 18: Here is the Regulation of Cafh (August 11th, 1956)
Teaching 19 Cafh’s Goods Will Be Intrinsic (August 11th, 1956)
Teaching 20: Social Renunciation Program (September 15, 1956)
Teaching 21: Inner Virtues (September 9th, 1956)
Teaching 22: Spiritual Direction According to the Knight Great Master (October 6th, 1956)
Teaching 23: Treatment of Children at College (December 17th, 1956)
Teaching 24: Community Vocations (December 18th, 1956)
Teaching 25: Observance (December 19th, 1956)
Teaching 26: About Meditation (December 20th, 1956)
Teaching 27: Superiors (December 21st, 1956)
Teaching 28: Cafh’s Concepts about Our Life as Workers (December 12th, 1956)
Teaching 29: Saint Francesca Romana (December 23rd, 1956)
Teaching 30: The Holy Gate (March 3rd, 1957)
Teaching 31: Loving the Divine Mother (April 6th, 1957)
Teaching 32: About the Mystery of the Divine Incarnation (April 13th, 1957)
Teaching 33: How Adoration Should Be Made for Disincarnated Souls (June 29th, 1957)
Teaching 34: The House Stands without a Support (July 6th, 1957)
Teaching 35: Temporary Votes of a Soul (September 1957)
Teaching 36: Miss Malka’s Solemn Vows (October 3rd, 1957)
Teaching 37: Perpetual Vows (February 11th, 1958)
Teaching 38: Knight Delegate of Argentine Tables: His Introduction (May 23rd, 1958)
Teaching 39: Adoration for Vocations (November 28th, 1958)
Teaching 40: Recommendations about Education (November 29th, 1958)
Teaching 41: Backward Review (April 25th, 1959)
Teaching 42: Our Life as an Holocaust (January 10th, 1960)
Teaching 43: Solemn Vow Ceremony (January 30th, 1960)
Teaching 44: The Heart of the Divine Mother (February 6th, 1960)
Teaching 45: Offering of Life (February 13th, 1960)
Teaching 46: Mystical Body of the Community (June 26th, 1960)


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