Good and evil do not really exist, since something is good when it is convenient and evil when it is not convenient. Thus, “good and evil” are a matter of egotistical conveniences and the capriciousness of the mind.

The man who invented the detrimental terms good and evil was an Atlantean named Makary Kronbernkzion, who was a distinguished member of the Akhaldan scientific society, once located on the now submerged continent of Atlantis.

This elderly archaic sage never suspected the serious harm that he was going to cause humanity with the invention of his two little words.

Atlantean sages profoundly studied all the evolving, devolving, and neutral forces of nature; regrettably, the idea occurred to this old sage of defining the first two forces with the terms “good” and “evil.” He named the forces of an evolving type “good,” and the forces of a devolving type he baptized with the term “evil.” He did not give any name to the neutral forces.

The evolving and devolving forces are processed inside the man and inside nature; the neutral force is their point of support and equilibrium.

Many centuries after the submersion of the famous Poseidonis (the final stage of Atlantis which Plato talked about in his Republic), there existed in the eastern Tikliamishian civilization a very ancient priest who committed the serious error of abusing the terms “good and evil,” clumsily using them as a moral basis. The name of that priest was Armanatoora.

So, with the passing of history through countless centuries, humanity grew addicted to these two little words and converted them into the basis of all its moral codes. Thus, in this day and age, we find these two little words even in soup.

Presently, many reformers exist who want the restoration of morality, but who—to their own disgrace as well as to the disgrace of this, our afflicted world—have their mind bottled up within the terms good and evil.

Any current morality is based upon these two little words “good” and “evil.” Consequently, every reformer of morality becomes, as a matter of fact, a reactionary.

The terms good and evil are always misused in order to justify or condemn our own errors. The one who justifies or condemns does not comprehend.

Thus, it is intelligent to comprehend the development of evolving forces, but it is not intelligent to justify them with the term “good.” It is intelligent to comprehend the processes of devolving forces, but it is stupid to condemn them with the term “evil.”

Every centrifugal force can become a centripetal force. Every devolving force can become an evolving force.

Within the infinite processes of energy in its evolving state exist infinite processes of energy in its devolving state.

Different types of energies that evolve, devolve, and that are in an incessant transformation exist within every human being. Therefore, to justify a specific type of energy and to condemn another is to not comprehend. Thus, what is vital is to comprehend.

Among humanity, the experience of the truth has been very rare due to the concrete fact that their minds are bottled up; yes, people’s minds are bottled up within the opposites, “good and evil.”

The revolutionary psychology of all Gnostic movements is based on the study of the different types of energies that operate within the human organism and within nature.

The Gnostic movement has a revolutionary ethics that has nothing to do with the morality of the reactionary ones, nor does it have anything to do with the conservative and retarded terms “good and evil.”

Evolving, devolving, and neutral forces exist within the psycho-physiological laboratory of the human organism; these forces must be studied and profoundly comprehended.

The term “good” hinders the comprehension of the evolving energies, due to justification.

The term “evil” hinders the comprehension of the devolving forces, due to condemnation.

Thus, to justify or condemn does not signify comprehension. Those who want to put an end to their defects must neither justify nor condemn them. It is essential to comprehend our errors.

To comprehend anger in all the levels of the mind is fundamental, so that serenity and sweetness are born within us.

To comprehend the infinite shades of covetousness is indispensable, so that philanthropy and altruism are born within us.

To comprehend lust in all of the levels of the mind is vital in order for true Chastity to be born within us.

To comprehend envy in all the areas of the mind is enough in order for the sense of cooperation and the joy for other’s wellbeing and progress to be born within us.

The comprehension of pride in all of its shades and degrees is the basis for the exotic flower of humility to be born within us in a natural and simple manner.

To comprehend that element of inertia called laziness—not only in its grotesque forms but also in its more subtle forms—is indispensable so the sense of activity can be born within us.

To comprehend the diverse forms of gluttony and greediness is equivalent to the termination of all of the vices from the instinctual center, namely, banquets, drinking sprees, hunting, carnivorousness, fear of death, desires to perpetuate the “I,” fear of been annihilated, etc.

Nevertheless, teachers of schools, colleges, and universities advise their students to improve themselves, as if the “I” could become better; they advise them to acquire specific virtues, as if the “I” could attain virtues, etc.

It is essential to comprehend that the “I” can never improve, the “I” can never be more perfect; consequently, the one who covets virtues strengthens their “I.”

Total perfection is born within us only with the dissolution of the ego, that is, when we comprehend our psychological defects—not only in the intellectual level but also in all of the subconscious and unconscious levels of the mind—this is how virtues are born within us in a natural and simple manner.

To want to improve oneself is stupid; to desire sanctity is envy; to covet virtues means to strengthen the “I” with the poison of covetousness.

What we need is the total death of the “I,” not only in the intellectual level but also within all the nooks, regions, areas, and corridors of the mind. Thus, when we have absolutely died [psychologically], then only that which is perfect, that which is saturated with virtues, that which is the Essence of our Innermost Being, that which does not belong to time, remains within us.

We can dissolve the “I” only by comprehending in-depth all the infinite processes of the evolving forces that develop within us here and now, and only by comprehending in an integral manner the different aspects of the devolving forces that are processed within us from moment to moment.

The terms “good and evil” are misused in order to justify and condemn, and never help us to comprehend.

Each defect has many shades, depths, utmost-depths, and profundities. Therefore, to have comprehended a defect in the intellectual level does not signify the comprehension of it within the distinct subconscious, unconscious, and infraconscious levels of the mind.

Any defect can disappear from the intellectual level, however, it continues to exist within the other levels of the mind; i.e. anger disguises itself with the toga of the judge. Many covet not being covetous. Some do not covet money but they covet psychic powers, virtues, love, happiness here or after death, etc.

Moreover, in front of people of the opposite sex, many men and women become aroused, fascinated, yet they allege that it is because they love beauty, thus, this is how they are betrayed by their own subconsciousness, where their lust disguises itself as the aesthetic sense.

Many envious people envy saints, thus they do penances and lash themselves because they wish to become saints.

Many envious people envy those who sacrifice themselves on behalf of humanity, therefore, wishful to become great also, they scoff at those they envy and hurl all their defamatory drivel against them.

Some feel proud because of their rank, their money, their fame, and their prestige, yet others feel proud because of their humble condition, i.e. Diogenes felt proud of the tunnel in which he slept.

Hence, one day when Socrates invited Diogenes to his house, Diogenes greeted him, saying, “I trample upon your pride, Socrates, I trample upon your pride.”  

Socrates replied, “Yes, Diogenes, with your pride you trample upon my pride.”

Vain women curl their locks, they dress and adorn themselves with everything they can in order to awaken envy in other women, nevertheless, vanity also disguises itself with the cloak of humility, i.e. tradition tells amongst the Greek philosophers that Antisthenes, wishful to show his wisdom and humility to the whole world, dressed himself in a cloak that was ragged and filled with holes, he then grasped in his right hand the rod of Philosophy and went through the streets of Athens. When Socrates saw him coming, he shouted, “I can see your vanity, Antisthenes, through the holes of your cloak.”

Many are those who are in misery due to the element of laziness; on the other hand, people who work very hard in order to earn a living also exist, yet they are lazy in studying and knowing themselves in order to dissolve their “I.”

There are many who abandon hoggishness and gluttony, but they get disgracefully drunk and go hunting.

So, each defect is multifaceted; they develop and process themselves in a stepwise manner from the lowest step of the psychological ladder to the most elevated step.

Crime is also hidden within the delectable cadence of a verse.

Crime also dresses itself as a saint, as a martyr, as a chaste person, as an apostle, etc.

Good and evil do not really exist. Such terms are misused when we evasively seek to hinder the profound and detailed study of our own defects.

Fundamentals of Gnostic EducationThis chapter is from Fundamentals of Gnostic Education (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.