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Intellectual information is not a living experience.  Erudition is not experimentation. Essays, tests, demonstrations, that are exclusively tridimensional, are not unitotal, nor integral.

A faculty superior to the mind has to exist that must be independent from the intellect, capable of granting us knowledge and direct experience of any phenomenon.

Opinions, concepts, theories, hypotheses, do not signify verification, experimentation, and complete Consciousness of this or that phenomena.

Only when we liberate ourselves from the mind can we have the living experience of the Truth, of that which is the Reality, or of that which is found behind any phenomenon in a potential state.

Mind exists in everything.  The seven cosmos, the world, the moons, the suns, are nothing but crystallized and condensed mental substances.

The mind is also matter, although more rarefied.  Mental substances exist in the mineral, plant, animal, and human kingdoms.

The unique difference between the intellectual animal and the irrational beast is called intellect. The human biped gave intellectual form to the mind.

The world is nothing but an illusory mental form that inevitably will be dissolved at the end of the Great Cosmic Day.

Myself, your body, my friends, your things, my family, etc., are (in their depth) what the Hindustani call Maya (illusion): vain mental forms that sooner or later must be reduced to cosmic dust.

My affections, my most beloved beings that surround me, etc., are simple forms of the cosmic mind.  They do not have real existence.

Intellectual dualism such as pleasure and pain, praise and slander, triumph and defeat, wealth and misery, constitute the painful mechanism of the mind.

True happiness cannot exist within each one of us while we are slaves of the mind.

True happiness cannot exist within each one of us while we are slaves of the mind.

To ride on the donkey (the mind) in order to enter into the heavenly Jerusalem on Palm Sunday is urgent. Disgracefully, nowadays, the donkey rides on us, the miserable mortals of the mud of the earth.

No one can know the Truth while being a slave to the mind.  That which is Reality is not a matter of suppositions but of direct experience.

Jesus, the great Kabir, said, “Know the truth, and the truth shall make you free.” [John 8:32]  However, I tell you that Truth is not a matter of affirmation or negation, of belief or doubt.  The Truth must be directly experienced while in the absence of the “I,” beyond the mind.

Whosoever liberates the self from the intellect can experience, can vividly verify, can feel an element that radically transforms.

When we liberate ourselves from the mind, then this mind is converted into a ductile, elastic, and useful vehicle with which we express ourselves in this conscious world.

Superior logic invites us to think that liberating, emancipating ourselves from the mind, releasing ourselves from all mechanism, is equivalent in fact to the awakening of the Consciousness, to the termination of automatism.

That which is beyond the mind is Brahma, the uncreated eternal space, that which has no name, the Reality.

But let us study the facts: who is the one that wants to release himself, liberate himself from the mortifying mind?

It is obvious to answer this question by saying that the Consciousness, the Buddhist interior principle, that part of the soul that we have within us, is what can and must be liberated.

By itself, the purpose of the mind is the bitterness of our existence.  Authentic, legitimate, real happiness is only possible when we emancipate ourselves from the intellect.

However, we must recognize that an inconvenience exists, as well as a capital obstacle and impediment in order to acquire that longed for liberation of the Essence.  I am referring to the tremendous struggle of antitheses.

The Essence, the Consciousness, even when of a Buddhic nature, disgracefully lives bottled up within the exaggerated intellectual dualism of the opposites: yes and no, good and evil, high and low, mine and yours, like and dislike, pleasure and pain, etc.

By all means, it is illuminating to deeply comprehend that when this tempest in the ocean of the mind ceases and the struggle between the opposites finishes, the Essence escapes and submerges itself within that which is the Reality.

What is very difficult, laborious, arduous, and strenuous is the achievement of absolute mental silence in all and each one of the forty-nine subconscious departments of the mind.

To reach, to obtain, quietude and silence in the mere superficial intellectual level, or in some subconscious departments of the mind, is not enough, because the Essence continues to be bottled up within the submerged infraconscious and unconscious dualism.

A blank mind is something extremely superficial, hollow, and intellectual.  What we need is serene reflection if what we truly want is to achieve the quietude and absolute silence of the mind.

The Chinese word “Mo” signifies silence or serenity, and the word “Chao” signifies to reflect or to  observe.

Consequently, Mo Chao can be translated as “serene reflection” or “serene observation.”

However, it is clear to comprehend that in pure Gnosticism, the terms serenity and reflection have much more profound meanings and therefore should be comprehended with special connotations.

The sense of serenity transcends that which is normally understood as calmness or tranquility.  It implies a superlative state which is beyond reasoning, desires, contradictions and words.  It signifies a situation that is beyond mundane noise.

The sense of reflection in itself is beyond what is always understood as contemplation of a problem or idea.  Here this word does not imply mental activity or contemplative thought, but rather a type of objective Consciousness, clear and reflective, always illuminated within its own experience.

Therefore, serenity signifies the serenity of no thought, and reflection signifies intense and clear Consciousness.

Serene reflection is the clear Consciousness within the tranquility of no thought.

When the perfect serenity reigns, the true, profound illumination is achieved.

The Gnostic Magic of the RunesThis chapter is from The Gnostic Magic of the Runes (1969) 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.