We must get beyond the Mind and the Emotions, in order to experience what is truly real and this is possible through meditation, prayer and applying all the methods given in the Gnostic Studies. In order to get out of the prison of the Mind, the Essence needs to dominate the Mind. We can use the following methods to achieve this: observing what is inattentive in us, talking to the Mind, analyzing doubts, using the key of synthesis (that is: the synthesis of the opposites or antithesis), and calling the mind to order with the whip of willpower.

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Dissecting Doubts and Dominating the Mind

“To become independent of the mind is important so as to know what is real, not to know the truth intellectually but to really and truly experience it. While paying attention to what is inattentive in us, we can see different forms of skepticism, of disbelief, of doubt, etc.

When we see any doubt, we have to tear to pieces, and submit it to dissection in order to see what it truly wants. Once we have totally torn it to pieces, the doubt disappears without leaving any mark in the mind, without even leaving a trace in the memory.

When we observe what is inattentive in us, we also see the struggle of the antitheses (or the struggle of the opposites) in the mind. This is when we have to tear those antitheses or opposites apart to see what they have that is true within them. One should also dissect memories, emotions, desires and preoccupations which are ignored or those that we do not know where they come from or why they come.

When we wisely see that there is a need to call the “attention” of the mind, there is a critical point where we have gotten tired of the mind that does not want to obey, then there is no choice but to recriminate it, speak to it forcefully, deal with it face to face, as with a strange and unfavorable subject.

One has to lash it with the whip of willpower, recriminate it with harsh words until one makes it obey. One has to converse many times with the mind so that it will understand. If it does not understand, then one has to strongly call it to order. To not identify with the mind is critical. One has to whip the mind, subjugating it, dominating it. In this manner we come out of the mind and arrive at Truth; that which is certainly not of time.

When we manage to reach that which is not of time, we can experience a radically transforming element. This transforming element can only be experienced when we come out of the mind. One has to struggle intensely until one achieves the intimate self-realization of the Being.

While we are bottled up in the mind, what can we know of the truth? For this, we need science, wisdom in order to emancipate ourselves and this is found in Gnosis.

When we think that the mind is quiet, when we believe that it is in silence, however, no divine experience comes to us, it is because the mind is not quiet nor silent. Deep down, it continues struggling. Deep down, it is conversing. Then, through meditation, we have to confront it, converse with it, recriminate it and ask it what it is that it wants. Telling it: “Mind, why aren’t you quiet? Why don’t you leave me alone?” The mind will give some answer and we will answer it with another explanation trying to convince it and if it does not want to be convinced, there will be no other remedy but to subjugate it through recrimination and the whip of willpower.”

– Paraphrase from Ch.3.05 (The Dominion of the Mind) of Revolution of the Dialectic

Meditation: What is Real is Beyond the Mind

“During meditation, there are two parts that we must become aware of: that which is attentive and that which is inattentive. We need to become conscious of what is inattentive in us.

Upon becoming conscious, we can evince that the inattentive has many factors, but one of the most prominent is doubt, there are many doubts, many many doubts exist in the human mind. Where do those doubts come from?

We see for example atheism, materialism, skepticism; if we tear them apart, we see that there are many forms of atheism, many forms of materialism. There are persons who say that they are materialistic atheists, and yet they fear spells and witchcraft. They respect Nature, but in their own way. When one talks to them about spiritual or religious matters, they declare themselves materialistic atheists, even though they see and are in awe of the Divinity in Nature.

There is another type of materialism and atheism, the skeptical, Marxist-Leninist type. Behind it all, there is something that that materialistic atheist is seeking, he simply wants to disappear, to not exist, to annihilate himself integrally, he does not want to know anything about the divine Monad, he hates it. And, continuing in this way, he will disintegrate as he wishes. That is his choice; he will cease to exist, he will descend to the infernal worlds, towards the center of gravity of the planet.

His choice is to self-destruct. He will perish, but in the end, he does continue, the Essence will liberate itself, it will return to new evolutions and will go through new involutions. He will return again and again in different cycles of manifestations and if he does not change, then he will fall into the same skepticism and materialism. In the end, the result will appear. On the day when all the doors definitely close, when the three thousand cycles come to an end, then that Essence will be absorbed into the Monad and it will in turn enter the Universal Spiritual Bosom of Life, but without mastery.

What is it that this Essence really wants? What does it look for in its atheism? What is its aspirations? Its aspirations is to reject mastery. Behind it all that is what it wants, what it gets, it does not value it and it finally ends up as a divine spark but without mastery.

If we analyze all the forms of skepticism and materialism that have been and are to be, we discover that there is not a sole skepticism; nor a sole materialism. The reality is that there are millions of forms of skepticism and of materialism; millions because simply they are mental, things of the mind.

That is, skepticism and materialism are of the mind and not of the Being. When someone has gone beyond the mind, they have made themselves conscious of the Truth which is not of time. Obviously, it cannot be materialistic nor atheist. He, who has at sometime listened to the Verb, is beyond time, beyond the mind. In the mind is where atheism and materialism are gestated. They are forms of the mind, illusory forms that do not have any reality. What is truly real does not belong to the mind, it is beyond the mind.”

– Paraphrase from Ch.3.05 (The Dominion of the Mind) of Revolution of the Dialectic

Psychological Judo (or The Second Jewel of the Yellow Dragon)

“The students of advanced Zen are used to the practice of Judo, but their psychological Judo has not been understood by the tourists who arrive in Japan. To see, for example, the monks practicing Judo, struggling with one another, it would appear to be a merely physical exercise, but it is not. When they are practicing Judo, they hardly notice the physical body; their struggle is really directed at dominating their own mind. The Judo in which they are engaged, is against each of their own minds.

Therefore, the psychological Judo has as its objective
• to subdue the mind,
• to treat it scientifically, technically,
• with the object of subduing it.

Unfortunately, Westerners only see the shell of Judo, taking it simply as self-defense and they have forget about the principles of Zen and Ch’an Buddhism. The Zen Ch‘an Judo, which precisely has as objective to subdue one’s own mind in each of its movements and stops, has degenerated, has lost its principles in the Western world and has become nothing more than something profane which is only used nowadays for personal defense.

Let us look at the psychological aspect of Judo. One needs to dominate the mind, the mind has to obey, we need to recriminate it firmly in order for it to obey. The Second Jewel of the Yellow Dragon implies the discipline of the mind, dominating, whipping, scolding it. The mind is an unbearable donkey that we need to tame! Therefore, we need to count on several factors during meditation if we wish to attain the stillness and silence of the mind.

We need to study the disorder of the Mind because it is only in this manner that we can establish order. We need to know what, in us, is attentive, and what, in us, is inattentive. Always, when we enter meditation, our mind is divided into two parts:
1. the part which pays attention, the attentive part
2. and the inattentive part.

It is not on the attentive part that we need to focus on, but rather, it is precisely on what is inattentive in us. When we are able to comprehend in depth what is inattentive in us and study the procedures so that the inattentive becomes attentive, we will have achieved the stillness and silence of the mind.

But we have to be wise in meditation, judge ourselves, and know what is inattentive in us. We need to make ourselves conscious of that which exists in us that is inattentive.”

– Paraphrase from Ch.3.05 (The Dominion of the Mind) of Revolution of the Dialectic

Using the Synthesis to Dominate the Mind

“The dominion of the mind goes beyond the struggle of the opposites. What do we do when a thought of hatred, an evil memory assaults us? Well then we have to try to comprehend it, to try to see its antithesis which is love. If there is love, why is there hatred? What for?

When there surges forth, for example, the memory of a lustful act. Then one has to pass through the mind the sacred chalice and the sacred lance, one has to say: Why do I have to profane the sacred with my morbid thoughts? If the memory of a tall person surges forth, one should see him short and this would be correct since in the synthesis is the key. Knowing how to always find the synthesis is beneficial because from the thesis one has to pass on to the antithesis but the truth is not found in the antithesis nor in the thesis.

In the thesis and in the antithesis there is discussion and that is what is really wanted: affirmation, negation, discussion and solution.
1) Affirmation of a bad thought,
2) negation of the same through comprehension of the opposite,
3) discussion: one has to discuss what is real from one and the other until one arrives at wisdom
4) and then the mind becomes quiet and in silence (solution).
This is how one should practice. All of this is part of conscious practices, of the observation of what is inattentive within ourselves.

But if we simply say: it is the memory of a tall person and we put a short person in front of it, period, this is not correct. What is correct would be saying tall and short (so what?), they are nothing but two aspects of the same thing, what matters is not what is tall or short but what there is of truth behind all of this. Tall and short are two illusory phenomena of the mind. In this way one arrives at the synthesis and at the solution.”

– Paraphrase from Ch.3.05 (The Dominion of the Mind) of Revolution of the Dialectic

Making the Inattentive Attentive or Subconsciousness into Consciousness

“The inattentive is what is formed
• by the subconscious,
• by the incoherent,
• by the amount of memories that surge forth in the mind,
• by the memories of the past that assault us over and over,
• by the debris of the memory, etc.

The elements which constitute the subconscious should neither be accepted nor rejected, but one has to simply make oneself conscious of what there is inattentive and in this manner what is inattentive becomes attentive in a natural and spontaneous manner. This is what we want: for the inattentive to become attentive. One has to make a continuous meditation of daily life.

Meditation is not only that action of quieting the mind when we are at home or in the sanctuary; but it also encompasses the thread of daily living so that life immediately becomes a constant meditation. The mind in itself is the Ego. Ignorance is what there is in the mind. Why? Because we only see part of a thing with the mind, we do not see it as it is in itself, we only see our concept of it…

Real wisdom is not in the mind. It is beyond the mind. The mind is ignorant and because of this it falls into many serious errors. The mind has not made anyone happy. True happiness is very much beyond the mind.

Dreams belong to the unconscious. When one awakens consciousness, he leaves behind dreams. Dreams are nothing but projections of the mind. What is important in us is to awaken consciousness to stop dreaming, to stop thinking. This thinking, which is cosmic matter, is the mind. Even the Astral itself is nothing but the crystallization of mental matter and the physical world is also condensed mind.

In this manner, the mind is matter and is very gross, whether it be in a physical state or in a state called astral-manasic, as the Hindus say. In any case, the mind is gross and material, both in the astral as well as in the physical. Mind is physical or metaphysical matter, but it is matter. Therefore, it cannot make us happy. To know authentic happiness, true Wisdom, we should get out of the mind and live in the world of the Being; that is what is important.

We do not deny the creating power of the mind, it is clear that all that exists is condensed mind. But what do we gain with this? Has the mind perhaps given us happiness? We can do marvels with the mind, create for ourselves many things in life. Great inventions are condensed mind but these types of creations have not made us happy.

What we need is to become independent, to come out of that dungeon of matter because the mind is matter. We have to come out of matter, live in the role of spirits, as beings, as happy creatures beyond matter. Matter does not make anyone happy, matter is always gross although it assumes beautiful forms. It is always painful, if what we seek is happiness. If we are looking for authentic happiness we will not find it in matter but in the spirit.

What we need to know is how to free ourselves of the mind, that is the objective of our exercises and studies. In us there exists 3% of consciousness and 97% of subconscious. So what we have of consciousness should direct itself to what we have of unconscious or subconscious to recriminate it and make it see that it has to become conscious. This matter of the conscious part directing itself to the subconscious part is a very important exercise that can be practiced at dawn, so that in this manner, the unconscious parts become conscious, little by little.”

– Paraphrase from Ch.3.05 (The Dominion of the Mind) of Revolution of the Dialectic

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