The Revolution of the Dialectic

CHAPTER 1:31

THE PARTICULAR CHARACTERISTIC PSYCHOLOGICAL TRAIT

All human beings are one hundred percent mechanistic. Unconscious, working with the consciousness asleep, they live knowing neither where they come from nor where they are going. They are deeply hypnotized.  The hypnosis, which is collective and flows through the whole of Nature, comes from the abominable Kundartiguador organ. This race is hypnotized, unconscious, submerged in the most profound sleep.

Awakening is only possible by destroying the I, the ego.

We have to recognize with complete clarity that we have at times spoken about the Particular Characteristic Psychological Trait (PCPT) of each person.  Certainly each person has their particular characteristic psychological trait, that is true. Some will have lust as their characteristic trait; others will have hatred, for others it will be greed, etc. The trait is the sum of various particular characteristic psychological elements.  There is a definite event, a precise circumstance for each PCPT. Is a person lustful? There will always be circumstances of lust in his life accompanied by certain problems. These circumstances are always repeated.

We need to know our PCPT if we want to move to a higher level of the Being and eliminate from ourselves the undesirable elements that make up the psychological trait. There is a concrete fact in life and it is the discontinuity of nature; that is obvious. All phenomena are discontinuous and this means that we will never arrive at perfection through evolution. We need to become true solar Human Beings in the most complete sense of the word.

There are different levels of the Being. One is the level of the dignified and modest woman and another is the level of the undignified and immodest woman.  Have we realized yet what our own level of Being is, the level of Being we are in?  Are we aware that we are hypnotized and asleep?

The intellectual animal becomes identified not only with external things, but also goes about identified with himself, with his lustful thoughts, with his episodes of drunkenness, anger and greed, with his self importance, with his vanity, with mystical pride, with self merit, etc.  Have we by any chance considered that we have not only become identified with what is exterior but also with what are vanity and pride? For example: Today we succeeded! But did we best the day or did the day best us? Are we sure of not having become identified with some morbid, covetous, proud thought, with an insult or some worry or 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 realized yet in what level of Being we are? Did we move to a higher level of the Being or did we remain where we were?  Do we perhaps believe that it is possible to move to a higher 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 our entire life in one level of the Being, then what are we doing?

In each level of the Being there are certain sufferings, certain things that are bitter; that is obvious. Everyone complains that they suffer, that they have problems; everyone complains about the state they are in and about their struggles. So then I ask one question: does the intellectual animal concern himself with moving to a higher level of the Being?

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

Do we want to change? Do we want to no longer have the problems that afflict us; the economic, political, social, spiritual, and family problems, problems of lust, etc.? Do we want to save ourselves from difficulties? We have no other recourse but to move to a higher level of the Being.

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

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

The intellectual animal wants to stop suffering but does nothing to change. He does not fight to move to a higher level of the Being, so how can he change?

All phenomena are discontinuous. The dogma of Evolution is useless for anything except to make us stagnant.

I know many pseudo esotericists—sincere, good-hearted people—who are bottled up in the dogma of Evolution, who wait for time to perfect them and countless years pass and they are never perfected. Why? Because those people do nothing to change their levels of Being; they always stay on the same rung. So then we need to get beyond Evolution and get onto the revolutionary path, onto the path of the Revolution of the Consciousness or of the Dialectic.

Evolution and Involution are two laws that are processed simultaneously in all creation. They constitute the mechanical axis of Nature but they never lead us to Liberation.

The laws of Evolution and Involution are purely material and have nothing to do with the inner Self Realization of the Being. We don’t deny them, they exist, but they are useless for the Psychological Revolution. We need to be revolutionaries; we need to get onto the path of the Revolution of the Consciousness.

How could we move to a higher level of Being without being revolutionaries? Let’s look at the different rungs of a ladder: they are discontinuous; so also are the different levels of Being.

To each level of Being belong a certain number of activities. When one moves to a higher level of the Being, one has to make a leap and leave behind all the activities that one had in the lower level of Being.

All those times of my life that were transcended twenty, thirty, forty years ago still come into my memory. Why were they transcended? Because I encountered higher levels of the Being. That was what was of the greatest importance to me.

My activities from that time were suspended, cut short, because on the higher rungs of the Being there are other activities that are completely different.

If we move to a higher level of the Being, we have to leave behind many things that are currently important to us that belong to the level we are in.

The passage to another level of Being, then, includes a leap, and that leap is rebellious; it is never an evolutive type of leap, it is always revolutionary and dialectic.

There are impudent, presumptuous people who feel as if they are a god; these kinds of individuals are megalomaniacs of the worst sort, in the worst taste. Those who feel they are a sage because they have some pseudo esoteric teachings in their mind and think that they are now a great initiate have fallen into mythomania or megalomania; they are full of themselves.

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

We become identified with ourselves thinking that we are going to have a lot of money or a nice brand new car, or that our girlfriend or boyfriend loves us, that we are a great person or that we are a sage. There are many ways of becoming identified with oneself. One has to start by not becoming identified with oneself, and then not becoming identified with outside things.

When we do not become identified, for example, with someone who insults us, then we forgive that person, we love them, they cannot hurt us; and if someone hurts one’s self-love, but one does not become identified with the self-love, then it’s clear that one can’t feel any pain, since it does not hurt.

If we are not identified with our vanity, even walking down the street in patched trousers doesn’t bother us. Why? Because we are not identified with the vanity.

If first of all we become identified with ourselves and then with the vanities of the exterior world, then we can’t forgive. Let’s remember the Lord's Prayer: "Forgive us our trespasses as we forgive those who trespass against us..." But I say something more: it is not enough to simply forgive, but we also have to pay off the debts. Someone could forgive an enemy but would not ever cancel the debts. It is necessary to be sincere, we need that cancellation...

The Lord's Gospel also says: "Blessed are the meek for they shall inherit the earth.” This is a phrase that no one has understood. Blessed are, we could say, the non-resentful. If one is resentful, how could one be meek? The resentful person lives keeping accounts. “I who did him so many favors… I protected him, did so many deeds of charity for him and see how he’s paid me back, this friend I’ve done so much for and now he can’t do something for me!” These are the “accounts” of the resentful.

How could one be meek if one is full of resentments? Those who are full of resentments live keeping accounts at all times, so then, they are not meek. How could they be blessed?

What is understood by blessed? What is understood by happiness? Are we sure that we’re happy? Who is happy? I have known people who say, "I’m happy! I’m content with my life! I’m joyful!" But I have heard these same people say, "So and so bothers me! I don’t like that person! I do not know why I can’t get what I really want!" So, they aren’t happy; what happens really is that they are hypocrites, that’s all.

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

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

If we truly become meek through non identification, we will then come to be happy. But it is necessary not only to not be identified with our thoughts of lust, hatred, vengeance, rancor and resentment, no; it is necessary to eliminate from ourselves the Red Demons of Seth, those psychic aggregates which personify our defects of a psychological kind.

We have to comprehend, for example, what the process of resentment is; we have to make a dissection of resentment. When one comes to the conclusion that resentment is due to fact that we have self-love inside of us, we then fight to eliminate the I of self-love. 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 the I one needs Devi Kundalini Shakti; only She can disintegrate any psychological defect, including the I of self-love.

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

If we want to make ourselves independent of the lunar mechanicity, we have to eliminate the I’s of resentment and self love from ourselves. When one understands this, one advances on the path that leads to the final Liberation.

Only through the fire of Aires, the lamb, the incarnated Ram, the inner Christ, can we truly burn away those inhuman elements that we carry inside of us, and to the extent that the consciousness keeps being unbottled, we will keep awakening.

The consciousness cannot awaken as long as it continues to be bottled up within psychic aggregates that all together constitute the myself, the self, the loose cathexis. We need to undergo the Mystical Death here and now.

We need to die from instant to instant. Only with death comes the new. If the seed does not die, the plant is not born. We need to learn to live, to free ourselves from that lunar heredity that we have.