The Hidden Levels of the Subconsciousness
Not long ago, on a certain autumn night, a Gnostic student said to his Master, “I am no longer interested in attaining the realization of my Self, nor to perfect myself; the only thing I am interested in is to work for the liberation of the proletariat. Apart from that… to the Devil with all of us.”
The Master responded, “Water and soap do not harm anybody. You can continue working for the proletariat, but wash yourself well, with a lot of soap.” The student understood the parable of the Master and kept a respectful silence.
There are people who clean the outside of themselves—they do not eat meat, they do not drink, they do not smoke, they boast of being chaste—but they have wet dreams at night.
There are people who covet to not be covetous; those people detest covetousness, and nevertheless they covet to not be covetous. There are many people who covet virtues; their “I” is enchanted with medals, with being honored, with virtues. Wretched people, they think that by coveting virtues they will come to possess virtues.
People do not want to realize there is no love, and that only by comprehending all the processes of hatred in the different corridors, lands, and regions of the subconsciousness, then hatred ends and that which is called love is born in a natural and pure, spontaneous manner. Thus, this is how love comes into existence.
People covet the virtue of altruism, yet only by very thoroughly comprehending how egotism is processed in the different levels of the subconsciousness can we then annihilate egotism. Once egotism is dead, then without effort the precious flower of altruism is born within us.
People covet the precious virtue of humility, yet those wretched people do not want to comprehend that humility is a very exotic flower. Listen: the simple fact of feeling satisfied with having that virtue is enough for it to cease to exist within us. Thus, it is necessary to very thoroughly comprehend the process of pride in the different hidden levels of the subconsciousness. This is how pride ends, and then, without effort, the exotic flower of humility is born within us.
People covet the virtue of chastity, yet only by transmuting and sublimating the sexual energy, and only by comprehending all the processes of lust in all the hidden levels of the subconsciousness, is this horrible vice annihilated and the exotic flower of chastity is born within us in a natural and sublime manner.
People covet the virtue of amiability, yet only by comprehending all the processes of anger in the subconscious corridors of the mind can the precious virtue of amiability be born within us.
People covet the virtue of diligence, yet only by comprehending in an integral manner the processes of laziness in all the hidden levels of the subconsciousness can diligence be born within us after laziness has been disintegrated.
Envy is the secret trigger of action in this society that is praised for being “civilized.” There are people who covet the virtue of happiness for the success of others, yet only by comprehending that envy is unhappiness for the success of others and that such a grief is processed in all the subconscious departments of the mind can that grief be disintegrated and how happiness for the success of others is born within us.
Many people covet to not be gluttonous, but only by comprehending all the subconscious processes of gluttony can we then stop being gluttonous.
Gnostic students must learn how to explore the subconsciousness by means of meditation. To intellectually comprehend a defect is not enough. It is necessary to study the subconsciousness.
Often, a defect disappears from the surface of the intellect, yet it continues to exist in the different subconscious areas of the mind.
We need to die from moment to moment. As the defects are annihilated, accordingly the “I” dies from moment to moment. The “I” covets virtues in order to become strong. Do not covet virtues; virtues are born within us in the measure that our defects die, in accordance to the disintegration of the “I.”
Only with a quiet and silent mind, submerged in profound inner meditation, can we extract from within the tomb of the subconscious memory all the millenarian rottenness that we carry within, from ancient times. The subconsciousness is memory; the subconsciousness is the black grave—pretty on the outside, yet filthy on the inside. It is not pleasant to see the black grave of the subconsciousness with all the bones and rottenness of the past. Within the black, subconscious grave, each hidden defect smells awful, yet when seeing it, it is easy to burn it and to reduce it to ashes. This is how we die from moment to moment. It is necessary to remove from within the tomb of our memory all of that subconscious rottenness. Thus, only with quietude and mental silence we can extract from the black subconscious grave all the rottenness of the past in order to reduce it to ashes with the wonderful fire, with profound comprehension.
When many Gnostic students explore the subconsciousness they commit the error of dividing themselves between intellect and subconsciousness, analyzer and analyzed, subject and object, perceiver and perceived, I and my subconsciousness, etc. These types of divisions create antagonisms, fights, battles between that which I am and that which is the subconsciousness, between intellect and subconsciousness. Those types of fights are absurd because I and my subconsciousness is all “I,” all subconscious “I.” Intellect and subconsciousness are all subconsciousness, because the intellect is also subconsciousness. The intellectual animal is ninety-seven percent subconscious. The human machine has not awakened consciousness yet. For that reason it is solely a human machine.
When the mind is divided between intellect and subconsciousness, analyzer and analyzed, etc., there are antagonisms and fights, and where there are antagonisms and fights then there is no quietude and silence of the mind. Only with perfect quietude and mental silence can we extract from the black, subconscious, mental grave all the rottenness of the past in order to burn it and reduce it to dust with the fire of comprehension. Let us not state, “My I has anger, greed, lust, pride, laziness, gluttony, etc.” It is better to state, “I have anger, greed, etc.”