Chapter 21 Meditation

The only important thing in life is radical, total and definitive change. Frankly, the rest hasn't the least importance.

Meditation is fundamental when sincerely we want such change.

Under no circumstances do we want meditation which does not transcend, which is superficial and vain.

We need to become serious and to set aside all the nonsense which abounds in worthless pseudo-esotericism and pseudo-occultism. We have to know how to be serious, we have to know how to change, if in truth we do not want to fail in the esoteric work.

He who does not know how to meditate, the superficial, the vulgar, will never be able to dissolve the Ego; will always be an impotent log on the raging sea of life.

A defect discovered in the field of practical life, must be profoundly understood by means of the technique of meditation.

The didactic material for meditation is found precisely in the different daily events or circumstances of practical life; this is incontrovertible.

People always protest against disagreeable events. They never know how to see the usefulness of such events.

We, instead of protesting against disagreeable circumstances, must extract from them by means of meditation the useful elements for our animic growth.

Profound meditation on one or another agreeable or disagreeable circumstance allows us to feel in ourselves the flavour, the result. 

It is necessary to make a clear psychological differentiation between the flavour of the work and the flavour of life.

In any case, to feel in ourselves the flavour of the work, a total reversal of the attitude we normally take towards the circumstances of our existence is required.

Nobody could enjoy the flavour of the work while committing the error of identifying with different events.

Certainly, identification impedes the proper psychological appreciation of events.

When one identifies with one or another circumstance, it is completely impossible to extract from it the useful elements for self-discovery and interior growth of the consciousness.

The esoteric worker who reverts to identification after having lowered his guard, returns to feeling the taste of life instead of the taste of the work.

This indicates that the previously reversed psychological attitude has returned to a state of identification.

Any disagreeable circumstance must be reconstructed by means of conscious imagination through the technique of meditation.

The reconstruction of a particular scene allows us to verify for ourselves and in a direct manner the intervention of different I's that participate in it.

For example, a scene of amorous jealousy. Here intervene the I's of anger, jealousy, and even hatred.

To comprehend each of these I's, each of these factors, implies in fact profound reflection, concentration, meditation.

The marked tendency to blame others is an impediment, an obstacle to the comprehension of our own errors.

Unfortunately, it is a very difficult task to destroy in ourselves the tendency to blame others.

In the name of truth we must say that we are the only ones at fault in the different disagreeable circumstances of life.

These different agreeable and disagreeable events exist with or without us, and are repeated mechanically and continuously.

Departing from this principle, no problem can have a final solution. Problems are of life, and if they had a final solution, life would no longer be life, but death.

Thus there may be modification of the circumstances and problems, but they will never stop repeating, and they will never have a final solution.

Life is a wheel that turns mechanically, with all its agreeable and disagreeable circumstances. It is always recurrent.

We cannot stop the wheel; the good and bad circumstances always proceed mechanically. The only thing we can change is our attitude to the events of life.

As we learn to extract material for meditation from amongst the very circumstances of existence, we proceed with self-discovery.

In any pleasant or unpleasant circumstance there are different I's which must be understood in their entirety with the technique of meditation.

This means that any group of I's intervening in one or another drama, comedy, or tragedy of practical life, after having been totally understood, will have to be eliminated through the power of the Divine Mother Kundalini.

To the extent to which we use the sense of psychological self-observation, it will also continue developing wonderfully. Then we will be able to perceive the I's during the work of meditation.

It is interesting to perceive internally, not only the I's before having worked on them, but also throughout all the work.

When these I's are decapitated and disintegrated, we feel a great relief, a great joy. 

Samael Aun Weor

Chapter 21 Meditation, The Great Rebellion

Chapter 30 The Experience of Reality

Upon the solemn threshold of the Temple at Delphi was found a sacred inscription carved in living stone which read as follows, "Nosce te ipsum." "Know yourself and you will know the universe and the Gods."

The transcendental science of meditation has as its fundamental cornerstone this sacred lemma of the Hierophants of Ancient Greece.

If we truly and sincerely want to establish the basis for right meditation, it is necessary to comprehend ourselves in all levels of the mind.

Establishing the correct basis for meditation means to be free of ambition, egotism or selfishness, fear, hatred, greed for psychic powers, desire for results, etc.

It is crystal clear and beyond all doubt that after establishing the fundamental cornerstone of meditation, the mind remains quiet and in profound and transcendent silence.

From the strictly logical point of view, it proves to be absurd to want to experience reality while lacking self-knowledge. 

It is urgent to integrally comprehend in all regions of the mind each desire, memory, psychological defect, etc.

It is crystal clear that during the practice of meditation the sinister procession of all the psychological defects that characterise us passes by on the screen of the mind; all our joys and sorrows, countless memories, various impulses that come from the outer world and the inner world, all kinds of desires and passions, old resentments, hatreds, etc.

The one who truly wants to establish in one's mind the fundamental cornerstone of meditation must pay full attention to the positive and negative values contained in one's understanding and completely comprehend them, not merely on the intellectual level but also in all the subconscious, infraconscious, and unconscious regions of the mind. We must never forget that the mind has many levels.

The in-depth study of all these values signifies, in fact, self-knowledge.

Any movie on the screen of the mind has a beginning and an end. When the parade of images, desires, passions, ambitions, memories, etc. ends, then the mind becomes still and in profound silence, void of all kinds of thoughts.

Modern day students of psychology need to experience the illuminating void. The eruption of the void within our own minds allows us to live, to feel and to experience an element that transforms. That element is reality.

Let us distinguish between a quiet mind and a mind that has been quieted by force.

Let us distinguish between a silent mind and a mind that has been forcibly silenced.

In the light of logical deduction we must comprehend that when the mind is forcefully stilled, deep down and in other levels it is not quiet and struggles free itself.

From the analytical point of view, we have to understand that when the mind is silenced by force, deep down it is not quiet; it screams and despairs terribly.

The true stillness and natural and spontaneous silence of the mind comes to us as a grace, as a good fortune, when on the wonderful screen of the intellect the inner film of our existence comes to an end.

Only when the mind is naturally and spontaneously quiet, only when the mind is in delicious silence does the eruption of the illuminating void take place.

The void is not easily explained. It is not definable or describable; any concept we might express about it would miss the point.

The void cannot be described or expressed in words. This is because human language is created primarily to designate existent things, thoughts, and feelings; it is not adequate to express, clearly and specially, non-existent things, phenomena, and feelings.

Attempting to discuss the void within the limitations of a language confined by the patterns of existence is, beyond all doubt, foolish and absolutely mistaken.

"The void is non-existence, and existence is not the void. Form does not differ from the void, and the void does not differ from form. Form is the void, and the void is form. It is owing to the void that things can exist."

The void and existence are complementary to each other and not in opposition to each other. The void and existence include and embrace each other, rather than exclude or negate.

When ordinary sentient beings see an object, they see only its existent aspect, not its void, aspect.

However, an enlightened Being can simultaneously see both the existent aspect and the void aspect of anything.

The void is simply a term denoting the non-substantial and non-personal nature of all beings, and a pointer indicating the state of absolute non-attachment and freedom.

School teachers and college and university professors should make an in-depth study of our revolutionary psychology and then teach their students the path that leads to the experience of reality.

It is possible to arrive at the experience of reality only when thinking has stopped.

The eruption of the void allows us to experience the Clear Light of pure reality.

The knowledge contained in the reality of the void - without attribute or colour, the void nature - is the true reality, universal compassion.

Your intelligence, the true nature of which is the void, should not be regarded as the void of nothingness, but rather as intelligence itself, unfettered, brilliant, universal, and happy; it is the consciousness, the Buddha who is universally wise.

Your own void consciousness and your brilliant and joyful intelligence are inseparable. Their union is the Dharma-kaya: the state of perfect illumination.

Your own shining consciousness, void in nature and inseparable from the great body of slender, is not born and does not die; it is the immutable light Buddha Amitabha.

This knowledge is sufficient. To recognise the void of your own intelligence as the state of Buddhahood itself, and to consider it as your own consciousness, is to carry on the divine spirit of Buddha.

Keep your intellect undistracted during meditation, forget that you are in meditation, do not think that you are meditating, because when one thinks that one is meditating, this thought is enough to disturb the meditation. Your mind must remain in the void in order to experience reality. 

Samael Aun Weor

Chapter 30 The Experience of Reality, Fundamental Education