As a complement to this week's video, here are some extremely important thoughts for seekers thirsty of solid ground.
Without a doubt during the last three decades there has been a massive release of ancient knowledge that is driving a greater search for the Truth of the Universe. However, Knowledge is not synonymous with Understanding the Meaning or Sense of Existence. What do I live for, strive and suffer for? What is my life purpose? Without finding the deep meaning, there is no possible healing.
Unfortunately, what many interpret as an Awakening in the Matrix, comes to be a fall into other deception systems that bring confusion, separation and nonsense more than meaning.
Being born, eating, being raised, reproducing, barking and dying is something that even dogs do perfectly.
That is why it is necessary to separate the chaff from the wheat and realize when we are in a true internal process of self-discovery and when we have fallen into paranoia. Not everything esoteric is really such when it remains dualistic. The same Matrix movie shows that dualistic background, which is proposed by Morpheus (god of dreams).
In other words, the person who chooses blue or red pills is still as asleep as the rest, and we could say that it is even more difficult for him to get out of the deception, because the "smarter" the human is, the more capacity for self-deception one has, despising Existence and its Meaning, its Logos, which is the source of all Healing.
Today there are in fact many philosophies about Awakening in the Matrix, all based on old concepts taken from here and there, out of context, and interpreted with the old external mind that is not capable of evaluating the journey in this world.
But as we will see, the same painful Existence can be divine and teaches. Something that is incredibly contained in the very name Y'shua, not only in his passion.
Ignoring this makes many affirm dogmatically that this world is an "illusion" generated on purpose to shackle souls, and that one must free oneself through religious mortification, the dissolution of the personal ego (like certain visions of Buddhist nirvana, samadhi Hinduist, the Sufi faná etc), or ascend to who knows what dimension, heaven or paradise, located in another plane separated from this one; or that evil must be fought, be it an evil God and many other machinations that often border on paranoia, that is, delusional disorders full of negativity.
Sadly, without realizing it, thanks to these demonizations and separatism, many have fallen into a victimized pessimism where everything in this world stinks and is not worth or is very difficult.
Owing to this, the true adversaries of the divine and humanity have gained advantage, since devaluing and leading to negative Nihilism is precisely the objective of the Accuser (Diabolos), also called Satan or Adversary, who is not a god, but in any case a type of rulers, whether astral or human, whose power is restricted to a few planetary and lunar spheres. The Ruler/Prince of this world has already been judged, said Master Y'shua. And he meant that it cannot cross certain thresholds. Only the one who awakens and walks towards the true Self can cross the Thresholds and their guardians, within himself, without even having to leave this planet.
What many saplings of awakening in the matrix do not take into account either is that what one perceives depends on the degree of Being and Consciousness of each one. This world that we inhabit, with all its imperfections, can be seen as a garbage dump or as the beginning of Paradise, as well as another abode of the Absolute Light, when one looks with the clean eyes of the Heart. An old Spanish saying goes: nothing is false, nothing is true, all depends on the color of the glass you look through.
And although that is a relative perspective, it should not be confused with the anarchism of anything matters, nothing matters, because everything relative only makes sense within the framework of an Absolute. Even destructuralist and post-modern philosophers made a serious mistake by saying that all philosophy and science is a big relative lie that depends on language, since for them, that statement is absolute. It's the old liar paradox: This sentence is false.
So it cannot be true.
Similarly, if we say that everything in this world is false and worthless, the same statement: this world is a lie, would invalidate that very statement, that belongs to the world. Do you see where the reasoning goes?
This is the reason why in ancient times various philosophies spoke of the Double Truth or the Two Faces of Truth, such as the god Jano, Janus. In reality the Absolute and the Relative are as inseparable as Light and Shadow in a world of Forms. And although the ontological level or degree of Being of pure Light is greater than that of electromagnetic and quantum illusions, everything has a deep Meaning. That is why it is possible to see the Truth of divine Beauty, Goodness and melancholy reflected in a flower that finally withers. It is what Japanese philosophy calls Mono no Aware: the gentle melancholy of things, liked to affectionate attention. It is also known as Wabi Sabi or sensitivity of the transitory.
The same can be said of a girl who is born with cancer and ends up suffering heartbroken until her death. We can say that it is because of the transgression of this world and its wickedness. But what about the longing of the girl who sees her Life unfairly slip away? And the heart of those who contemplate it and accompany it with Consciousness?
I had to accompany my father in his entire process of deterioration due to illness, until his departure, and I was able to learn a lot along the way, seeing many aspects to overcome in myself, pulling the thread of conscious Love that seeks to bring more Light to places in Shadow.
In many cases the teaching of this world or existence is by absence or defect rather than by Presence. Although from Existence (Yesh), we have to pass into Essence (Atzmut), which in itself is nothing (ayn) thinkable with ordinary intellect. Even the Israelites in the desert complained to Moses saying: is there God or not, Ayn? Hence the kabbalistic teaching where Yesh or Existence points to the hidden Essence, which is better represented by Ayn, Non-Being, since in itself it dwells in silence. Only the Word reveals it.
And it is not by chance that the name Y'shua begins with Yesh and ends with letter Ayin, which contains both the word Ayn and Ayin (Eye) and I (Any).
The Light of Ayn (Nothing) is self-contemplated by the Eye and the existential Self, being the Word of the Ayn Sof, Limitless, which is found within oneself, even in the sense of absence, which is part of Yhvh Elohim, the existential forces that teach the essential values.
That is why it was said:
Is there no Elohim in Israel, whom you can consult? (2nd Kings 1:6)
Where will wisdom be found? And where is the place of prudence? Man does not know his worth, Nor is he found in the land of the living. The abyss says: It is not in me: And the sea said: Not even with me... (Job 28:12-28)
Everything that we live here is a call to discover true Love in the impermanent, everything here is a reflection of something that is necessary to grow and expand back to our Monadic Source, opening the Path of Life, as the verse of poet Machado: Traveler, there is no path. The path is made by walking.
We also see all this reflected in something sublime that apostle Paul said, which many without knowing or understanding demonize:
now we see through a mirror (esoptron), in enigma (ainigmati), but then we will see face to face; now I know in part, yet I will fully know as I was known (1 Corinthians 13:12)
And well, in case you still want more, here is a spectacular exhibition of divine relativism made by the teacher of dances Gurdjieff. Enjoy this jewel, collected by P.D.Ouspensky in Fragments of an Unknown Teaching, which you can download below [1]:
"The division of man into seven categories, or seven numbers, explains thousands of things which otherwise cannot be understood. This division gives the first conception of relativity as applied to man. Things may be one thing or another thing according to the kind of man from whose point of view, or in relation to whom, they are taken.
"In accordance with this, all the inner and all the outer manifestations of man, all that belongs to man, and all that is created by him, is also divided into seven categories.
"It can now be said that there exists a knowledge number one, based upon imitation or upon instincts, or learned by heart, crammed or drilled into a man. Number one, if he is man number one in the full sense of the term, learns everything like a parrot or a monkey.
"The knowledge of man number two is merely the knowledge of what he likes; what he does not like he does not know. Always and in everything he wants something pleasant. Or, if he is a sick man, he will, on the contrary, know only what he dislikes, what repels him and what evokes in him fear, horror, and loathing. "The knowledge of man number three is knowledge based upon subjectively logical thinking, upon words, upon literal understanding. It is the knowledge of bookworms, of scholastics. Men number three, for example, have counted how many times each letter of the Arabic alphabet is repeated in the Koran of Mohammed, and upon this have based a whole system of interpretation of the. Koran.
"The knowledge of man number four is a very different kind of knowledge. It is knowledge which comes from man number five, who in turn receives it from man number six, who has received it from man number seven. But, of course, man number four assimilates of this knowledge only what is possible according to his powers. But, in comparison with man number one, man number two, and man number three, man number four has begun to get free from the subjective elements in his knowledge and to move along the path towards objective knowledge.
"The knowledge of man number five is whole, indivisible knowledge. He has now one indivisible I and all his knowledge belongs to this I. He cannot have one I that knows something which another does not know. What he knows, the whole of him knows. His knowledge is nearer to objective knowledge than the knowledge of man number four.
"The knowledge of man number six is the complete knowledge possible to man; but it can still be lost. "The knowledge of man number seven is his own knowledge, which cannot be taken away from him; it is the objective and completely practiced knowledge of All. "It is exactly the same with being. There is the being of man number one, that is, the being of a man living by his instincts and his sensations; the being of man number two, that is to say, the being of the sentimental, the emotional man; the being of man number three, that is, the being of the rational, the theoretical man, and so on. It is quite clear why knowledge cannot be far away from being. Man number one, two, or three cannot, by reason of his being, possess the knowledge of man number four, man number five, and higher. Whatever you may give him, he may interpret it in his own way, he will reduce every idea to the level on which he is himself.
"The same order of division into seven categories must be applied to everything relating to man. There is art number one, that is the art of man number one, imitative, copying art, or crudely primitive and sensuous art such as the dances and music of savage peoples. There is art number two, sentimental art; art number three, intellectual, invented art; and there must be art number four, number five, and so on.
"In exactly the same way there exists the religion of man number one, that is to say, a religion consisting of rites, of external forms, of sacrifices and ceremonies of imposing splendor and brilliance, or, on the contrary, of a gloomy, cruel, and savage character, and so on. There is the religion of man number two; the religion of faith, love, adoration, impulse, enthusiasm, which soon becomes transformed into the religion of persecution, oppression, and extermination of 'heretics' and 'heathens.' There is the religion of man number three; the intellectual, theoretical religion of proofs and arguments, based upon logical deductions, considerations, and interpretations. Religions number one, number two, and number three are really the only ones we know; all known and existing religions and denominations in the world belong to one of these three categories. What the religion of man number four or the religion of man number five and so on is, we do not know, and we cannot know so long as we remain what we are.
"If instead of religion in general we take Christianity, then again there exists a Christianity number one, that is to say, paganism in the guise of Christianity. Christianity number two is an emotional religion, sometimes very pure but without force, sometimes full of bloodshed and horror leading to the Inquisition, to religious wars. Christianity number three, instances of which are afforded by various forms of Protestantism, is based upon dialectic, argument, theories, and so forth. Then there is Christianity number four, of which men number one, number two, and number three have no conception whatever.
"In actual fact Christianity number one, number two, and number three is simply external imitation. Only man number four strives to be a Christian and only man number five can actually be a Christian. For to be a Christian means to have the being of a Christian, that is, to live in accordance with Christ's precepts.
"Man number one, number two, and number three cannot live in accordance with Christ's precepts because with them everything 'happens.' Today it is one thing and tomorrow it is quite another thing. Today they are ready to give away their last shirt and tomorrow to tear a man to pieces because he refuses to give up his shirt to them. They are swayed by every chance event. They are not masters of themselves and therefore they cannot decide to be Christians and really be Christians.
"Science, philosophy, and all manifestations of man's life and activity can be divided in exactly the same way into seven categories. But the ordinary language in which people speak is very far from any such divisions, and this is why it is so difficult for people to understand one another.
"In analyzing the various subjective meanings of the word 'man' we have seen how varied and contradictory, and, above all, how concealed and unnoticeable even to the speaker. himself are the meanings and the shades of meaning created by habitual associations that can be put into a word.
"Let us take some other word, for example, the term 'world.' Each man understands it in his own way, and each man in an entirely different way. Everyone when he hears or pronounces the word 'world' has associations entirely foreign and incomprehensible to another. Every 'conception of the world,' every habitual form of thinking, carries with it its own associations, its own ideas.
"In a man with a religious conception of the world, a Christian, the word 'world' will call up a whole series of religious ideas, will necessarily become connected with the idea of God, with the idea of the creation of the world or the end of the world, or of the 'sinful' world, and so on.
"For a follower of the Vedantic philosophy the world before anything else will be illusion, 'Maya.' "A theosophist will think of the different 'planes,' the physical, the astral, the mental, and so on. "A spiritualist will think of the world 'beyond,' the world of spirits. "A physicist will look upon the world from the point of view of the structure of matter; it will be a world of molecules or atoms, or electrons. "For the astronomer the world will be a world of stars and nebulae.
"And so on and so on. The phenomenal and the noumenal world, the world of the fourth and other dimensions, the world of good and the world of evil, the material world and the immaterial world, the proportion of power in the different nations of the world, can man be 'saved' in the world, and so on, and so on.
"People have thousands of different ideas about the world but not one general idea which would enable them to understand one another and to determine at once from what point of view they desire to regard the world.
"It is impossible to study a system of the universe without studying man. At the same time it is impossible to study man without studying the universe. Man is an image of the world. He was created by the same laws which created the whole of the world. By knowing and understanding himself he will know and understand the whole world, all the laws that create and govern the world. And at the same time by studying the world and the laws that govern the world he will learn and understand the laws that govern him. In this connection some laws are understood and assimilated more easily by studying the objective world, while man can only understand other laws by studying himself. The study of the world and the study of man must therefore run parallel, one helping the other.
"In relation to the term 'world' it is necessary to understand from the very outset that there are many worlds, and that we live not in one world, but in several worlds. This is not readily understood because in ordinary language the term 'world' is generally used in the singular. And if the plural 'worlds' is used it is merely to emphasize, as it were, the same idea, or to express the idea of various worlds existing parallel to one another. Our language does not have the idea of worlds contained one within another. And yet the idea that we live in different worlds precisely implies worlds contained one within another to which we stand in different relations.
"If we desire an answer to the question what is the world or worlds in which we live, we must first of all ask ourselves what it is that we may call 'world' in the most intimate and immediate relation to us.
"To this we may answer that we often give the name of 'world' to the world of people, to humanity, in which we live, of which we form part. But humanity forms an inseparable part of organic life on earth, therefore it would be right to say that the world nearest to us is organic life on earth, the world of plants, animals, and men.
"But organic life is also in the world. What then is 'world' for organic life? "To this we can answer that for organic life our planet the earth is 'world.'
"But the earth is also in the world. What then is 'world' for the earth? " 'World' for the earth is the planetary world of the solar system, of which it forms a part.
"What is 'world' for all the planets taken together? The sun, or the sphere of the sun's influence, or the solar system, of which the planets form a part. "For the sun, in its turn, 'world' is our world of stars, or the Milky Way, an accumulation of a vast number of solar systems.
"Furthermore, from an astronomical point of view, it is quite possible to presume a multitude of worlds existing at enormous distances from one another in the space of 'all worlds.' These worlds taken together will be 'world' for the Milky Way.
"Further, passing to philosophical conclusions, we may say that 'all worlds' must form some, for us, incomprehensible and unknown Whole or One (as an apple is one). This Whole, or One, or All, which may be called the 'Absolute,' or the 'Independent' because, including everything within itself, it is not dependent upon anything, is 'world' for 'all worlds.' Logically it is quite possible to think of a state of things where All forms one single Whole. Such a whole will certainly be the Absolute, which means the Independent, because it, that is, the All, is infinite and indivisible. "The Absolute, that is, the state of things when the All constitutes one Whole, is, as it were, the primordial state of things, out of which, by division and differentiation, arises the diversity of the phenomena observed by us. "Man lives in all these worlds but in different ways.
"This means that he is first of all influenced by the nearest world, the one immediate to him, of which he forms a part. Worlds further away also influence man, directly as well as through other intermediate worlds, but their action is diminished in proportion to their remoteness or to the increase in the difference between them and man. As will be seen later, the direct influence of the Absolute does not reach man. But the influence of the next world and the influence of the star world are already perfectly clear in the life of man, although they are certainly unknown to science." With this G. ended the lecture.
