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