Rakskrid

An Treizhadenn a Psicolojiezh Reveulzier a zo ur Gemennadenn nevez a vez roet gant ar Mestr d’ar vreudeur da geñver Nedeleg 1975. Ur C’hod klok eo a ziskouez deomp penaos lazhañ an diforc’hioù. Betek-henn e vez peget ar studierien da waskañ an diforc’hioù, un dra bennak evel ar penn milour a vez o vezañ a-us d’e sujedidi, ni hon-unan a zo bet teknisianed war ar waskañ diforc’hioù, met deuet eo ar mare ma rankomp reiñ dezho ar marv, o dilemel, en ur implijout teknik ar Mestr Samael a ro deomp, en un doare sklaer, resis hag a-fed, an alc’houezioù.

Pa varv an diforc’hioù, ouzhpenn d’an Ene da ezteurel e gaerder dinamm, pep tra a gemm evidomp, kalz a c’houlenn penaos ober pa zeu war wel meur a ziforc’h war un dro, hag outo e respontomp dezho dilemel lod ha lakaat ar re all da c’hortoz, ar re all-se a c’hallont bezañ gwasket evit o dilemel diwezhatoc’h.

ER C’HENTANV KABIDENN; e ziskouez deomp penaos cheñch pajenn eus hor buhez, terriñ: Fulor, lorc’h, avaregezh, c’hoant, orged, pigerez, gourmandiz, c’hoant, h.a. Ret eo mestroniañ ar spered douarel ha lakaat an troellenn dal da dreiñ evit ma teufe hemañ da zegemer anaoudegezh peurbadel spered an Hollved, er memes kabidenn e ziskouez deomp penaos arsellat, live moral ar Bezañ ha cheñch al live-se. Posupl eo pa zistrujomp hon diforc’hioù.

Pep cheñchamant diabarzh a zegas dre heg ur cheñchamant diavaez. Live ar Bezañ a ra anv eus ar Mestr en oberenn-mañ a ra dave d’ar stad m’emaomp ennañ.

EN EIL KABIDENN; e tispleg eo live ar Bezañ ar pazenn m’emaomp lec’hiet warni war skeul ar Vuhez, pa bignomp ar skeul-se e raimp araok neuze, met pa chomomp a-sav e vez broudet divalavadenn, dizerezh, tristidigezh, trubuilh.

EN TREDE KABIDENN; e komz deomp diwar-benn an trubuilh Psicolojiek hag e ziskouez deomp emañ ar poent Psicolojiek loc’hañ en diabarzh ac’hanomp hag e lavar deomp eo an hent vertikal pe zreuzdireizh park an Emgavidi, ar re a glask cheñchamantoù imediad, a-seurt ma’z eo al labour warnomp hon-unan doare pennañ an hent vertikal; An denheñvelourien a gerzh war an hent a-led war skeul ar vuhez.

ER PEVARE KABIDENN; e termena penaos e vez broudet ar cheñchamantoù, kaerder ur bugel a zegas anavezadenn n’en deus ket diorren e ziforc’hioù ha gwelout a reomp pegen ma’z int o vezañ diorroet er bugel e vez o koll e gaerder Ennatez. Pa zistrujomp an diforc’hioù e tiskouez an Ene en e splannder ha kement-mañ a vez merzet gant an dud hep poan, ouzhpenn-se eo kaerder an Ene a gaera ar c’horf fizikel.

ER GABIDENN PEMPET; E ziskouez deomp merañ ar jiminas Psikolojiek-mañ, hag e ziskouez deomp an hentenn evit distruj ar vurutellusted kuzh a zougomp en diabarzh, (an diforc’hioù); e ziskouez deomp labourat warnomp hon-unan, evit tizhout un treuzfurmadur Radikal.

Cheñch a zo ret, met ne oar ket an dud penaos cheñch, gouzañv a reont kalz hag en em gonkañ a reont gant teurel an tort, d’ar re all, ne ouzont ket n’int nemet int-unan kiriek da verañ o Buhez.

ER GABIDENN C’HWECHET; e komz deomp diwar-benn ar vuhez, e lavar deomp e vez ar vuhez ur gudenn na gompren den ebet: Ar stadoù a zo Diabarzh hag an darvoudoù a zo Diavaez.

ER GABIDENN SEZHET; E komz deomp diwar-benn ar stadoù Diabarzh, hag e ziskouez deomp an diforc’h a zo etre stadoù ar skiant-prenañ hag an darvoudoù diavaez eus ar vuhez pleustrek.

Pa gemmp ar stadoù faos eus ar skiant-prenañ, e vez orin cheñchamantoù diazez ennomp.

E komz deomp en NAVET KABIDENN DIWAR-BENN AN DARVOUDOÙ PERSONEL; hag e ziskouez deomp reizhañ ar stadoù Psikolojiek faos hag ar stadoù diabarzh faziek, e ziskouez deomp lakaat urzh en hor zi diabarzh dizurzh, ar vuhez diabarzh a zegas degouezhiadennoù diavaez ha ma vezont poanius en abeg d’ar stadoù diabarzh absurd. An diavaez a zo diskouez an diabarzh, ar cheñchamant diabarzh a zegas diouzhtu un urzh nevez a draoù.

Ar stadoù diabarzh faziek a ra ac’hanomp gouzañverien difenn eus perversidigezh an den, e ziskouez deomp chom hep en em anavezout gant darvoud ebet en ur adskrivañ e tremen pep tra, ret eo deskiñ gwelet ar vuhez evel ur film hag er drama e rankomp bezañ arsellerien, chom hep en em gemmeskañ gant an drama.

Unan eus ma bugale en deus ur C’hoariva ma vez diskouezet ar filmoù modern ha leun e vez pa labour arzourien o deus bet diskouezet gant Oscares; Un deiz bennak e pede ma mab Alvaro ac’hanon d’ur film ma laboure arzourien gant Oscares, d’ar bedadenn e respontis ne c’hallfen ket mont rak dedennet e oan gant un drama denel gwelloc’h eget hini e film, ma oa an holl arzourien Oscares; goulenn a reas ouzhin: Petra eo an drama-se?, ha me a respontas, drama ar Vuhez; Kendalc’het a reas, met en drama-se e labouromp holl, hag e tiskouezis: Labourat a ran evel arseller eus an Drama-se. Perak? Respontis: rak ne gemmeskan ket ac’hanon gant an drama, ober a ran ar pezh a rankan ober, ne vezan ket fromet na trist gant darvoudoù an drama.

EN DEKVET KABIDENN; E komz deomp diwar-benn an “yo” disheñvel hag e tispleg n’eus ket a labour emgleviek e buhez diabarzh an dud peogwir ez eo un somm “yo”, setu kement a gemmoù e buhez pemdeziek pep hini eus aktourien an drama: gwarizi, c’hoarzh, daeroù, fulor, spont, ar perzhioù-se a ziskouez deomp ar cheñchamantoù hag ar c’hemmadennoù ken liesseurt a vez diskouezet ganto “yo” hor personelezh deomp.

EN UNNEVET KABIDENN; E komz deomp diwar-benn hor Ego ker ha lavar a ra deomp eo ar “yo” talvoudegezhioù psikikel pe pozitivel pe negativel int hag e ziskouez deomp pleustradenn an em-armerzh diabarzh hag evel-se e vezomp o tizoleiñ kalz a “yo” a vev e diabarzh hor personelezh.

EN DAOUZEKVET KABIDENN; E komz deomp diwar-benn ar Cheñchamant Radikal, eno e ziskouez deomp n’eus ket tu d’ober cheñchamant ebet en hor psike hep arselladur war an holl strollad faktorioù sujurel a zougomp en diabarzh.

Pa zeskimp n’omp ket unan met kalz en diabarzh ac’hanomp, ez eomp war hent an em-anavezout. Anavezout ha Kompren a zo disheñvel, ar c’hentañ a zo eus ar spered hag an eil a zo eus ar galon.

TRIZEKVET KABIDENN; Arseller hag arsellet, eno e komz deomp diwar-benn atleter an em-armerzh diabarzh a zo an hini a labour gant sirius warnañ e-unan hag a striv evit digennañ an elfennoù disiradus a gargomp en diabarzh.

Evit an em-anavezout e rankomp en em rannañ en arseller hag arsellet, hep ar rannadur-mañ ne c’hallfemp ket tizhout an em-anavezout.

ER PEVREZEKVET KABIDENN; E komz deomp diwar-benn ar soñjoù Negativel; ha gwelout a reomp eo perc’henn an holl “yo” skiant-prenañ hag e implijont hor greizenn skiantel evit lañsañ meizadoù, mennozhioù, dielfennadennoù, h.a., ar pezh a ziskouez ne berc’henn ket spered hiniennel, gwelout a reomp er gabidenn-mañ e vez implijet abusivel hor greizenn soñjal gant ar “yo”.

ER PEMZEKVET KABIDENN; E komz deomp diwar-benn an hiniennegezh, eno e vez kont eus unan n’hon eus ket skiant-prenañ na youl dezhomp, na hiniennegezh, dre an em-armerzh strizh e c’hallomp gwelet an dud a vev en hor psike (ar “yo”) ha rankomp dilemel evit tizhout an Treuzfurmadur Radikal, peogwir eo sakr an hiniennegezh, gwelout a reomp kaz an Itronezed skol a vev o reizhañ bugale a-hed ar vuhez hag evel-se e tizhoc’h dindrezoni peogwir int en em gemmesket ivez gant drama ar vuhez.

Ar c’habidelloù all eus ar 16 d’an 32 a zo dedennus-kenañ evit an holl dud-se a fell dezho mont er-maez eus ar bern, evit ar re a c’hoanta bezañ un dra bennak er vuhez, evit an ererien uheldroad, evit reveulzierien ar skiant-prenañ hag ar spered dizom, evit ar re a zilez ar mell-kein gom, a blega o c’herc’henn dirak ar flemm eus tirant ebet.

C’HWEZEKVET KABIDENN; e komz ar Mestr deomp diwar-benn levr ar vuhez, ret eo arsellat adlavarerezh gerioù pemdeziek, darempred ar fedoù eus ar memes deiz kement-se a gas deomp d’an anaoudegezh uhel.

ER SEZETEKVET KABIDENN; E komz deomp diwar-benn ar c’hreadurioù mekanikel ha lavar a ra deomp pa ne em-arseller ket e vez ket tu da gemer kont eus an adlavar pemdeziek диетер, an hini na fell ket dezhañ en em arsellat ne fell ket dezhañ labourat ivez evit tizhout un treuzfurmadur gwir Radikal, hor personelezh a zo nemet ur vargodenn, ur poupin komz, un dra mekanikel, adlavarerien darvoudoù omp, memes eo hon boazioù, n’hon eus james bet c’hoant d’o c’hemm.

EIGHTEENTH CHAPTER; It is about the Super-Substantial Bread, habits keep us petrified, we are mechanical people loaded with old habits, we must provoke internal changes. Self-observation is essential.

NINETEENTH CHAPTER; He talks about the good householder, we have to isolate ourselves from the drama of life, we have to defend the escape of the psyche, this work goes against life, it is about something very different from that of daily life.

While one does not change internally he will always be a victim of the circumstances. The good householder is the one who swims against the current, those who do not want to be devoured by life are very few.

In the TWENTIETH CHAPTER; He talks about the two worlds, and he tells us that the true knowledge that can really originate in us a fundamental internal change, has its basis in the direct self-observation of oneself. Internal self-observation is a means to change intimately, through self-observation, we learn to walk in the internal path, The sense of self-observation of oneself is atrophied in the human race, but this sense develops when we persevere in the self-observation of oneself, just as we learn to walk in the external world, so also through psychological work on oneself we learn to walk in the internal world.

In the TWENTY-FIRST CHAPTER; He talks about the observation of oneself, he tells us that the observation of oneself is a practical method to achieve a radical transformation, knowing is never observing, we must not confuse knowing with observing.

The observation of oneself, is a one hundred percent active, it is a means of self-change, while knowing which is passive is not. Dynamic attention comes from the observing side, while thoughts and emotions belong to the observed side. Knowing is something completely mechanical, passive; instead the observation of oneself is a conscious act.

In CHAPTER TWENTY-SECOND; he talks about the Talk, and tells us to verify, that is, that “talking to ourselves” is harmful, because they are our selves facing each other, when you find yourself talking alone, observe yourself and you will discover the bullshit you are committing.

In CHAPTER TWENTY-THIRD; he talks about the world of relationships, and tells us that there are three states of relationships, binding with our own body, with the outside world and the relationship of man with himself, which is of no importance to most people, people are only interested in the first two types of relationships. We must study to know with which of these three types we are at fault.

The lack of internal elimination makes us not related to ourselves and this makes us remain in darkness, when you find yourself dejected, disoriented, confused, remember “yourself” and this will cause the cells of your body to receive a different breath.

In CHAPTER TWENTY-FOURTH; He talks about the psychological song, he tells us about the cantaletas, the self-defense, the feeling of being persecuted, etc., believing that others are to blame for everything that happens to us, instead we take the triumphs as our own work, so we can never improve ourselves. The man bottled in the concepts that he generates can become useful or useless, this is not the tonic to observe ourselves and improve ourselves, learning to forgive is essential for our internal improvement. The law of Mercy is higher than the law of the violent man. “Eye for eye, tooth for tooth”. The Gnosis is destined to those sincere aspirants who truly want to work and change, each one sings his own psychological song.

The sad memory of the things lived ties us to the past and does not allow us to live the present which disfigures us. To pass to a higher level it is essential to stop being what one is, above each one of us there are higher levels that we have to climb.

In CHAPTER TWENTY-FIFTH; He talks about the Return and Recurrence and tells us that Gnosis is transformation, renewal, incessant improvement; the one who does not want to improve, transform, loses his time because besides not advancing he stays on the path of retreat and therefore becomes incapacitated to know himself; with just reason the V.M. asserts that we are puppets repeating the scenes of life. When we reflect on these facts we realize that we are artists who work for free in the drama of daily life.

When we have the power to watch over ourselves to observe what our physical body does and executes, we place ourselves on the path of conscious self-observation and observe that one thing is the consciousness, the one that knows, and another thing is the one that executes and obeys or our own body. The comedy of life is hard and cruel with those who do not know how to light the internal fires, it is consumed between its own labyrinth in the midst of the deepest darkness, our selves live pleasantly in the darkness.

In CHAPTER TWENTY-SIXTH; He talks about the Childhood Self-Consciousness, he says that when the child is born the Essence is reincorporated, this gives the child beauty, then as the personality develops the selves that come from past lives are reincorporated and the natural beauty is lost.

In CHAPTER TWENTY-SEVENTH; It deals with the Publican and the Pharisee, it says that each one rests on something that he has, hence the eagerness of all to have something: Titles, goods, money, fame, social position, etc. The man and woman swollen with pride are the ones who most need the needy to live, the man rests only on external bases, he is also an invalid because the day he loses those bases he will become the most unhappy man in the world.

When we feel greater than others we are fattening our selves and refuse with it to reach to be blessed. For the esoteric work our own praises are obstacles that oppose all spiritual progress, when we self-observe we can cover the bases on which we rest, we must pay close attention to the things that offend or lacerate us so we discover the psychological bases on which we are.

In this path of improvement the one who believes himself superior to another stagnates or retreats. In the Initiatic process of my life a great change was operated when afflicted by thousands of asperities, disappointments and misfortunes, I did in my home the course of “pariah” abandoned the pose of “I am the giver of everything for this home”, to feel like a sad beggar, sick and without anything in life, everything changed in my life because I was offered: Breakfast, lunch and dinner, clean clothes and the right to sleep in the same bed as my patroness (the wife Priestess) but this only lasted days because that home could not stand that attitude or warrior tactic. We must learn to transform, evil into good, darkness into light, hatred into love, etc.

The Real Being does not discuss or understand the insults of the selves that our adversaries or friends fire at us. Those who feel those lashes are the selves that bind our soul, they get involved and react choleric and wrathful, they are interested in going against the Internal Christ, against our own seed.

When the students ask us for a remedy to cure pollutions, we advise them to abandon anger, those who have done so obtain benefits.

In CHAPTER TWENTY-EIGHTH; The Master tells us about the Will, he tells us that we must work in this work of the Father, but the students believe that it is to work with the arcanum A.Z.F., the work on ourselves, the work with the three factors that liberate our consciousness, we must conquer ourselves internally, liberate the Prometheus that we have chained within us. The Creative will is our work, whatever the circumstance in which we find ourselves.

The emancipation of the Will comes with the elimination of our defects and nature obeys us.

In CHAPTER TWENTY-NINTH; He talks about the Decapitation, he tells us that the quietest moments of our lives are the least favorable to know ourselves, this is only achieved in the work of life, in social relations, business, games, in short in daily life is when our selves yearn the most. The sense of internal self-observation is atrophied in every human being, this sense develops progressively with the self-observation that we execute, from moment to moment and with continuous use.

Everything that is out of place is bad and the bad ceases to be so when it is in its place, when it should be.

With the power of the Mother Goddess in us, the Mother RAM-IO we can only destroy the selves of the different levels of the mind, the formula will be found by the readers in several works of the V.M. Samael.

Stella Maris is the astral subject, the sexual power, she has the power to disintegrate the aberrations that we carry in our psychological interior.

“Tonazin” beheads any psychological self.

In CHAPTER THIRTIETH; He talks about the Permanent Center of Gravity, and tells us that each person is a service machine of the innumerable selves that possess him and therefore the human person does not possess a permanent center of gravity, therefore there is only instability to achieve the intimate self-realization of the Being; continuity of purpose is required and this is achieved by extirpating the egos or selves that we carry within.

If we do not work on ourselves we devolve and degenerate. The process of Initiation puts us on the path of self-improvement, leads us to the Angelic-devic state.

In CHAPTER THIRTY-FIRST; He speaks of the low Gnostic Esoteric, and tells us that it is required to examine the trapped self or that we recognize it, an indispensable requirement to be able to destroy it is the observation, this allows a ray of light to enter our interior.

The destruction of the selves that we have analyzed must be accompanied by services to others giving them instruction so that they liberate themselves from the satans or selves that hinder their own redemption.

In CHAPTER THIRTY-SECOND; He talks about Prayer in the Work, he tells us that Observation, Judgment and Execution are the three basic factors of the dissolution of the Self. 1st - observe, 2nd - judge, 3rd - execute; so it is done with the spies in the war. The sense of internal self-observation as it develops will allow us to see the progressive progress of our work.

25 years ago at Christmas of 1951 the Master told us here in the city of Ciénaga and later explains it in the Christmas Message of 1962, the following: “I am on your side until you have formed Christ in your Heart”.

On his shoulders rests the responsibility of the people of Aquarius and the doctrine of Love expands through Gnostic knowledge, if you want to follow the doctrine of Love, you must stop hating, even in its slightest manifestation, this prepares us for the rise of the golden child, the child of alchemy, the son of chastity, the Internal Christ who lives and throbs in the very depths of our Creative Energy. Thus we achieve the death of the legions of Satanic selves that we maintain within and prepare ourselves for the resurrection, for a total change.

This Holy Doctrine is not understood by the humans of this Era, but we must fight for them in the cult of all religions, so that they yearn for a superior life, directed by superior beings, this body of doctrine returns us to the doctrine of the Internal Christ, when we put it into practice we will change the future of humanity.

INFERENTIAL PEACE,

GARGHA KUICHINES