All human beings are one hundred percent mechanical, unconscious beings. Because they are profoundly hypnotized, they work with their Consciousness asleep without ever knowing where they come from or where they are going.

The hypnosis (which is collective and flows in all of nature) is derived from the abominable Kundabuffer organ. The present human race is hypnotized and unconscious; it is submerged in the most profound sleep.

Awakening is only possible by destroying the “I,” the ego. We have to recognize with complete clarity that each person has his own Particular Characteristic Psychological Feature (PCPF), which we have spoken about many times before.

Certainly, each person has his own particular characteristic psychological feature, this is a fact. Some will have lust as their characteristic feature; others will have hatred; for others it will be covetousness, etc. The feature is the sum of several particular characteristic psychological elements.

For each PCPF, a definitive event, a precise circumstance, always occurs. What if a man is lustful? There will always be circumstances of lust in his life accompanied by specific problems. These circumstances are always repeated.

We need to know our PCPF if we want to move on to a superior level of the Being and eliminate from within ourselves the undesirable elements that constitute our psychological feature.

It is obvious that there exists a concrete fact in life; it is the discontinuity of nature.

All phenomena are discontinuous; this signifies that we will never arrive at perfection through evolution. We need to become true Solar Men in the most complete sense of the word.

Have we perceived our own level of Being, the level of the Being in which we are? Are we conscious that we are hypnotized and asleep? Different levels of the Being exist. For instance, the level of the worthy and modest woman is one level; the level of the unworthy and immodest woman is another.

The intellectual animal becomes identified not only with external things, but he also goes around identified with himself, with his lustful thoughts, with his drunken sprees, with his anger, with his covetousness, with his self-importance, with his vanity, with mystical pride, with self-merit, etc.

Have we perhaps reflected upon the fact that we have not only become identified with the external world but also with our internal vanity and pride? For example: did we triumph today? Did we triumph over the day or did the day triumph over us? Are we sure that we did not become identified with a morbid, covetous, proud thought, with an insult or a preoccupation or a debt, etc.? Are we sure that we triumphed over the day or did the day triumph over us?

What did we do today? Have we perceived the level of the Being in which we are? Did we move on to a superior level of the Being or did we remain where we were?

Can we perhaps believe that it is possible to move on to a superior level of the Being if we do not eliminate specific psychological defects? Are we perhaps content with the level of the Being in which we presently find ourselves? If we are going to remain in one level of the Being for our entire life, then what are we doing?

It is obvious that in each level of the Being there exists specific bitterness and specific sufferings. Everyone complains about how he suffers, about how he has problems, about the state he is in and about his struggles. Therefore, I ask one thing: does the intellectual animal concern himself with moving on to a superior level of Being?

Obviously, as long as we are in the level of Being in which we are, all the adverse circumstances that we already know and all the bitterness in which we are will have to be repeated again. Over and over again, identical difficulties will surge.

Do we want to change? Do we want to no longer have the problems that afflict us, the economical, political, social, spiritual, familial, lustful problems, etc.? Do we want to avoid difficulties? Then, we have no other solution but to move on to a superior level of Being.

Each time that we take a step towards a superior level of the Being, we become independent of the executing forces of the loose cathexis.

Therefore, if we do not know our PCPF we are doing very badly. We need to know it if we want to move on to a superior level of Being. We need to know it if we want to eliminate from ourselves the undesirable elements that constitute our PCPF, otherwise how will we move on to a superior level of the Being?

The intellectual animal wants to stop suffering but he does nothing to change; he does not struggle to move on to a superior level of Being. Therefore, how can he change?

All phenomena are discontinuous; therefore any change through the dogma of evolution serves no purpose except to stagnate us. I know many pseudo-esotericists who are sincere people and of good heart. However, they are bottled up in the dogma of evolution. They wait for time to perfect them and millions of years elapse and they never perfect themselves. Why? Because such people do nothing in order to change the level of their Being; they always remain on the same rung. Therefore, we need to go beyond evolution and enter onto the revolutionary path, the path of the revolution of the Consciousness or of the dialectic.

Evolution and devolution are the two laws that are simultaneously processed in all of creation; these laws constitute the mechanical axis of nature. Nevertheless, these laws will never lead us towards liberation.

The laws of evolution and devolution are in every way related to matter and have nothing to do with the inner Self-realization of the Being. We do not deny these laws, they exist, but they are worthless for psychological revolution. We need to be revolutionary and enter the path of the revolution of the Consciousness.

How could we move in to a level of the Being if we are not revolutionary? Let us observe the different rungs of a ladder. The rungs are discontinuous, as are the different levels of the Being.

A number of activities belong to each level of the Being. When one moves to a higher level of the Being, one has to take a leap and abandon all the activities that one had in the inferior level of the Being.

Into my memory come all those times of my life, twenty, thirty, forty years ago, that were transcended. Why? It is because I found superior levels of the Being.

The activities of those times were what constituted for me the highest priority. However, my activities of that era were suspended, cut off, because in the superior rungs of the Being there are other activities that are completely different.

If one moves into a superior level of the Being, then many things that are presently important to oneself have to be left behind, because those things belong to the level in which we were.

Therefore, the psychological transaction into another level of the Being includes a leap. That is a rebellious leap; it is never of an evolving type, it is always a revolutionary dialectic leap.

There exist presumptuous people who feel that they are like gods; these types of individuals are mythomaniacs of the worst kind, of the worst taste. The one who feels he is a sage because he has some pseudo-esoteric teachings in his mind and thinks that he is already a great Initiate has fallen into mythomania; he is full of himself.

Each one of us is nothing but a vile slug in the mud of the earth. When I speak in this manner, I begin with myself. To be full of oneself, to have false images of oneself, fantasies of oneself, is to be in the inferior levels of the Being.

One is identified with oneself when one thinks that one is going to have a lot of money, the beautiful, latest model car, or to think that one’s fiancée loves him, that one is a great person, or that one is a sage. There are many forms of becoming identified with oneself. One has to begin by not becoming identified with oneself, and afterwards, not becoming identified with external things.

For example, when one does not become identified with an offender, one forgives him and loves him; the offender cannot hurt us. Thus, if someone hurts one’s self esteem, yet one does not become identified with one’s self-esteem, it is therefore clear that one cannot feel any pain because one was not hurt.

If one does not become identified with vanity, one does not care about walking on the street even with mended trousers. Why? It is because one is not identified with vanity.

We cannot forgive our fellowmen if we first become identified with ourselves and then with the vanities of the exterior world. Let us remember the Lord’s Prayer, “Forgive us our trespasses as we forgive those who trespass against us…” Yet, I say something more has to be done, because it is not enough to simply forgive. We have to also cancel the debts. Someone could forgive an enemy but would never ever cancel the debt. Therefore, we have to be sincere, we need to cancel...

The Lord’s Gospel also states, “Blessed are the meek for they will inherit the earth...” This is a phrase that no one understands. Blessed are, we would say, the non-resentful. If one is resentful how could one be meek? The resentful person delights in keeping count. He says, “And I who did him so many favors... who protected him, who did so many deeds of charity for him… and look how this friend has paid me back, when I have helped him so much and now he is incapable of helping me!” This is the “accounting” of the resentful.

How could one be meek if one is full of resentments? The one who is full of resentments lives keeping count at all times, therefore he is not meek. How could he be blessed?

What is understood by blessed? What is understood by happiness? Are we sure that we are happy? Who is happy? I have known people who say, “I am happy! I am content with my life! I am joyful!” But I have heard these same people say, “Such a fellow bothers me! I dislike that person! I do not know why I cannot get what I have always desired!” Therefore, they are not happy; what really happens is that they are hypocrites, that is all.

To be happy is very difficult; for that, one first of all needs to be meek.

The word beatitude means inner happiness, not in a thousand years, but now, right here, in the instant we are living.

If we truly become meek through non-identification, we will then get to be happy. But it is necessary not only to not become identified with our thoughts of lust, hatred, vengeance, rancor, resentment, but also to eliminate from ourselves the Red demons of Seth, those psychic aggregates that personify our defects of a psychological type.

We have to comprehend, for example, the process of resentment; we have to dissect resentment. When one arrives at the conclusion that resentment is due to possessing self-esteem in our interior, we then struggle to eliminate the “I” of self-esteem. But we have to comprehend it in order to be able to eliminate it; we could not eliminate it if we have not previously comprehended it.

In order to be able to eliminate, one needs Devi Kundalini Shakti; it is only she who can disintegrate any psychological defect, including the “I” of self-esteem.

Are we sure that we are not resentful towards someone? Which of us is sure of not being resentful and of not keeping count? Who?

If we want to become independent from lunar mechanicity, we have to eliminate from ourselves the “I” of resentment and of self-esteem. When one understands this, one advances on the path that leads to final Liberation.

It is only by means of the fire of Aries, the Lamb of the incarnated Ram, of the Intimate Christ, that we can truly burn those elements that we carry within our interior. Thus, we will continue awakening in the same measure that the Consciousness releases itself from being bottled up.

Consciousness cannot awaken as long as it continues being bottled up within the psychic aggregates, which in their conjunction constitute the myself, the “I,” the loose cathexis. We need to undergo a mystical death here and now. We need to die from moment to moment; only with death can the new arrive. If the seed does not die, the plant cannot be born. We need to learn to live, to liberate ourselves from the lunar heredity that we have.

Revolution of the DialecticThis chapter is from Revolution of the Dialectic (1983) 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.
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