In accordance with Hegel, the “unconscious itself” would never have undertaken the vast and laborious task of developing the universe, except with the hope of reaching a clear Consciousness of itself.

The term “unconscious” is in its depth very ambiguous, doubtful, confusing, and discussible. However, we may use this term in a conventional way in order to indicate or point to a creative mystery, something that is much beyond the Consciousness.

It is unquestionable that Parabrahman, the Universal Spirit of Life, transcends all of that which is called Consciousness. Therefore, it is obvious that we may call it “unconsciousness.”

Within this strictly human theme, we can and must even emphasise the idea that before transcending the “Consciousness,” we first need to awaken it.

Certainly, the idea about the “absolute Consciousness behind any phenomena” is extremely vague, incoherent, and imprecise.

It is absurd to confuse the Consciousness with the Absolute Being. Unfortunately, many philosophers fall in those aber-rations of the mind.

Sat, the Unmanifested Absolute, has nothing to do with the Consciousness, because the latter, as brilliant as it might be, is like a miserable wax candle before the Uncreated Light of “That” which has no name.

Unquestionably, the Schelling and Fichte schools have become greatly severed from the archaic and primeval concept of an Absolute Principle. They have only reflected upon an aspect of the fundamental idea of the Vedanta.

The “Absoluter Geist,” vaguely suggested by von Hartmann in his pessimistic philosophy about the “unconscious itself,” is perhaps, in the least, the major equivalent to the European speculation in regards to the Hindu Advaita doctrines. Nonetheless, it is also very distant from reality when the error is committed of identifying the Absolute Being with that which is called Consciousness.

The human biped, or better if we say that homunculi who is mistakenly called human, is incapable of elaborating a single concept, unless that concept is related with completely empirical phenomena. Therefore, due to his strictly intellectual and animal constitution, he is unable to lift even the tip of the veil that covers the majesty of the Abstract Absolute Space.

The Cosmic Consciousness, the great Alaya of the universe, must awaken within each human being. Nevertheless, we make emphasis of the necessity of not confusing the Consciousness with the Absolute.

The finite cannot conceive the infinite, neither can its own type of mental experiences be applied to itself. How can it be stated that the “unconscious itself” and the Absolute itself cannot even have one instinctive impulse or hope in order to attain clear Consciousness of itself?

The necessity of attaining the awakening of the Consciousness is indisputable, if what we sincerely want is illumination.

Such a superlative awakening, without previously having passed through the terrible Buddhist annihilation, would be impossible. I want to emphatically refer to the destruction of the “I,” to the death of the myself.

Two types of illumination exist.

The first one is called “Death Water” because it has bonds.

The second one is praised as “the Great Life” because it has no bonds. It is direct experience of the illuminating Void.

In order to experience in a complete way the illuminating aspect of the Consciousness, we must first of all and by all means become conscious of our own selves.

It would not be possible to submerge ourselves within the current of sound, within the illuminating Void, without previously turning asunder the bonds that in one way or another bind us to the Consciousness.

We transform the subconsciousness into Consciousness with the annihilation of the ego. However, afterwards, we must destroy the shackles which connect us to the Consciousness.

The illuminating Void is the “unconsciousness itself” (here we are utilizing the term unconsciousness in the sense of something that is far beyond the Consciousness).

Have you ever heard about Anupadaka? The strict and rigorous sense of this word signifies: “without parents, without progenitors.”

Osiris is the Father who is in secret, the particular Monad of every one. Isis is the Duad, the feminine aspect of the Father, the Divine Mother Kundalini. Horus is the Innermost, our Divine Spirit, the Triad.

It is easy to understand that when Horus becomes victorious in the battles against the red demons (devil “I’s”), then he gives to himself the luxury of swallowing his own soul.

The best comes after this banquet. Father, Mother, and Son, in other words, Osiris, Isis, Horus, these three Divine Fires with a Diamond Soul, are mixed, fused, and integrated amongst themselves in order to form one single flame, an Anupadaka.

Therefore, the Occult Lord, the One who is immersed within the Absolute, within the inexhaustible and inconceivable Bliss, the Anupadaka, cannot have a Father, since by Himself he is Self-existent and One with the Universal Spirit of Life.

The mystery of the hierarchy of the Anupadakas within the Abstract Absolute Space is far beyond all possible comprehension for us.

Cosmic Teachings of a LamaThis chapter is from Cosmic Teachings of a Lama (1970) by Samael Aun Weor. The print and ebook editions by Glorian Publishing (a non-profit organization) are illustrated to aid your understanding, and include features like a glossary and index. Buy the book, and you benefit yourself and others.