Meditation Excerpt from the book "Revolution of the Dialectic", chapter: 'MO - CHAO'


The Chinese word “Mo” means silent or serene; “Chao” means to reflect or to observe. Mo-Chao, therefore, can be translated as serene reflection or serene observation. The difficult, laborious, arduous and painful thing is to achieve absolute mental silence in all the levels of the subconscious.

To reach stillness and silence in the mere superficial intellectual level or in a few subconscious departments, is not sufficient because the Essence continues bottled up within the submerged, infra-conscious and unconscious dualism.

A blank mind is something too superficial, empty and intellectual. We need serene reflection if we truly want to achieve the absolute stillness and silence of the mind.

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

The feeling of serene transcends that which is normally understood by calm or tranquility; it implies a superlative state which is beyond reasoning, desires, contradictions and words; it designates a situation which is beyond worldly noise. Likewise, the meaning of reflection is beyond what is understood as contemplation of a problem or idea. Here it does not imply mental activity or contemplative thinking, but rather a kind of clear and reflexive objective Consciousness, always enlightened in its own experience.

Therefore, “serene,” in this context, is the serenity of non-thinking and “reflection” means intense and clear consciousness. Serene reflection is clear consciousness in the tranquility of non-thinking. When perfect serenity reigns, one achieves true, profound enlightenment.



Excerpt from the book "Revolutionary Psychology", chapter: 'OBSERVATION OF ONESELF'


Internal self-observation is a practical means to achieve a radical transformation. To know and to observe are different. Many confuse the observation of oneself with knowing. For example, even though we know that we are seated in a living room, this, however, does not signify that we are observing the chair.

We know that at a given moment we are in a negative state, perhaps with a problem, worried about this or that matter, or in a state of distress or uncertainty, etc. This, however, does not mean that we are observing the negative state.

Do you feel antipathy towards someone? Do you dislike a certain person? Why? You may say that you know that person... Please observe that person; to know is not the same as to observe! Do not confuse knowing with observing...

The observation of oneself, which is one hundred percent active, is a way to change oneself. However, knowing, which is passive, is not a way to change oneself.

Indeed, knowing is not an act of attention. Yet, the attention directed into oneself, towards what is happening in our interior, is something positive, active...

For instance, we may feel antipathy towards a person, just because we feel like it and many times for no particular reason. If we observe ourselves in such a moment we will notice the multitude of thoughts that accumulate in our mind.

We will also notice the group of voices that speak and scream in a disorderly manner and that say many things within our mind, as well as the unpleasant emotions that surge in our interior and the unpleasant taste that all this leaves in our psyche, etc.

Obviously, in such a state we also realize that internally we are badly mistreating the person for whom we feel antipathy towards.

But, unquestionably, in order to see all of this, we need attention intentionally directed towards the interior of our own selves. This is not a passive attention.

Indeed, dynamic attention proceeds from the side of the observer, while thoughts and emotions belong to the side, which is observed.

All of this causes us to comprehend that knowing is something completely passive and mechanical, in evident contrast with the observation of the self which is a conscious act...



Excerpt from the book "Runic Magic", chapter: 'MEDITATION'


Intellectual information is not a living experience. Erudition is not experimentation. Essays, tests, demonstrations, which are exclusively three-dimensional, are not uni-total, nor integral.

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

Opinions, concepts, theories, hypothesis 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 phenomena in a potential state.

Mind exists in everything. The seven cosmos, the world, the moons, the suns are nothing else 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 existing difference between the intellectual animal and the irrational beast is what is called intellect. The human biped gave intellectual form to the mind.

The world is nothing else but a mental illusory form which 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 name 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...