Barcelona, May 22, 1981
Vicente Beltrán AngladaVicente: ... and given that the human being is moving in three different dimensions, but very close, such as the physical plane, the emotional world and the mind, it can be said that when talking about detachment science to an intelligent humanity of our days, (what we try) is to seek detachment from the world of the mind, that is, from thoughts, towards the world of emotions, that is, acting on desires, and also on the sensations of the physical body .
Well, you will say that we already know this, I also know it, we all know it, but it is not about knowing, it is about applying, because one thing is power and another is the responsibility of this power. Responsibility is always born by discernment, the result of discernment is the will and spiritual purpose to perform, so when we talk about detachment we refer to the human being immersed in a conflictive world like ours, within which all without any kind of doubt We are attached, we are attached to events, to people, to ideas, and all these questions of national, international or local type, which overwhelm our spirits and fill our lives with complexes.
Well, this is very natural in a world where sensations and the illusion of the senses and the Maya of all existing convictions are worshiped, and from the moment the individual realizes to some extent that he is attached to some personal event or event, and he realizes at the same time that this attachment is negative for his own psychological evolution, begins the struggle for this discovery of the immortal being that we all carry within and whose ultimate goal is liberation.
That is, we are too limited to talk about freedom, a hollow word like the word God, right? Because ... what do we know about freedom, is a word, a topic, and esoterically we know that the topics are useless, and that when we talk about attachment we mean the liberation of all existing topics, including the idea of God and The idea of freedom. Because the last attachment that the human being has is the attachment to one's own liberation or to God's own idea or one's own idea of freedom.
From the moment the person feels free, he stops thinking in terms of freedom, stops talking about freedom, stops expressing freedom as a simple mental utopia. When this rare event happens in the life of nature - I use this word very intentionally - when the individual is immersed in his own freedom, which is the freedom of the Universe, which is the freedom of Nature, it is automatically created within the social environment of the world a center of revolution.
Revolution against everything established, and it is not that the person feels revolutionary, is simply expressing freedom in a world that does not possess it, and (in which) there is a reaction against the man who possesses this freedom, and all times of humanity, from the time of primitive barbarism to our technically civilized era, there has always been a reaction of the mediocre, most common human being, against the superior man, and I wonder if we can change that state of affairs, because the man who feels free does not express it in words, it is a center of spiritual radiation, a center of radiation of the freedom that he has conquered, and for this individual there are no topics.
The utopia has disappeared, the idea of God has become the intimate presence of God, in the consciousness of God, if we can say so, and also to this essential aspect in the life of humanity, which he referred to so many times Christ, that the man who feels esoteric researcher - we give him the name of a disciple mystically - becomes a grain of salt on earth, gives flavor to the existence of the world, in the same way as a small portion of yeast Grows a large mass of flour. So it seems that he is the liberated man, the man who attained freedom, and that by having conquered those attributions of the Supreme Being he is witnessing the life of nature and becomes, so to speak, the right arm of humanity.
Well, you will say that these are also words, what is discussed here together, thinking and feeling in terms of freedom, and not simply speaking in terms of freedom, to see if we can get closer to this supreme freedom that constitutes the pure essence of our being Let us be aware that parallel to the social life of man, to the life of daily activity with its problems and difficulties, what we can call karmic reasons, there is also another life that we do not know, a life ..., I dare not call it spiritual because it is a word ... but there is a portion of transcendent life that runs alongside social behavior, and that we have apparently detached from the future of our life, just as the aspirant does when he separates a portion of his life to dedicate it to the meditation.
I am not against meditation, be attentive to what I am going to refer to, the person meditates at fixed times, has established a schedule, a rhythm, and is subject to that rhythm, which can definitely be a lack of freedom, because it has been conditioned at a pace, while for me meditation is something consubstantial with life itself. The flower is meditating, right? The tree is meditating, it is living, the passing cloud is also meditating, the entire Universe is meditating, the only one who does not meditate is man, (because) he is giving himself to the practices of the Meditation as if meditation were something apart from your own existence.
Now, what will happen on the day when man meditates twenty-four hours a day, then the day becomes night, so to speak, (it is a life) that does not take place in fractions of his own experience, that does not make a difference in your social life and in your spiritual life, and that everything is, or a fully social life, or a truly spiritual life, for it is the same thing. Why do we separate life? Isn't it because we lack freedom?
Freedom of action, freedom of choice, freedom in every way, the complexities of our own lives are forcing us to meditate, but sometimes meditation becomes cunningly the year. agaza of the self to separate itself from its own social problems; in the same way the social man dedicated to the social struggle forgets the spiritual life.
So when I talk about freedom, I mean this point of balance that inexorably exists between social life and the so-called spiritual life. Are they not the same thing? Can we separate some fragment of God himself? If God is the totality obviously we cannot separate even one from its infinite fragments, and we are fragments of this Divinity.
In the same way, and by applying the intimate sense of the analogy, we cannot separate a portion of our life to do something other than what is the total life of the day of night, or the total existence with its problems and difficulties and that moment in which we say we are going to seek enlightenment, we are going to seek protection, we are going to search through meditation, of prayer, or of prayer, a point of contact with the Supreme Being, which seems to deny the great esoteric truth that if God is in all things and in all the facts, and in all events, by arbitrarily separating one fraction from the other, we are dividing God himself within our own interior. Do you realize? The thing is very simple.
I wonder if we have reached this resounding point of synthesis within the heart. Within the soul there is a freedom of action that is beyond any discipline imposed by the self, and I do not say that discipline is not something natural in the life of nature, then, Is not a rhythm within the life of Nature not an exercise or a discipline that God himself has imposed? `` The seasons of the year, or the months of the year, or the days of the week, or the hours of the day, or the revolutions of the Earth around the year are not disciplines. its axis, or its return around the sun? Isn't it a discipline? But it is a discipline without self-imposition, it is a natural discipline imposed by the free exercise of one's own will, because God evidently in his Universe will not pay more attention to a day than to a year, or a fraction of his small life, or great life, with the great life that constitutes the totality of the Universe. It is the case of Krishna and Arjuna, Krishna is the totality and Arjuna is the fragment, and all who have studied the Bhagavad Gita will know these things. But what have we done? We have taken Krishna, we have put it into Arjuna's little life and we have limited it there, we have conditioned it, and we have said "I already have God, I already have freedom", (but) you are only possessing your own fragment of God's freedom.
Well, it is something that is apparently philosophical, but I think it is something social and spiritual at the same time, that is part of our own evolution, if we can realize this action, which is not limiting, which is the enclave of the own divine consequences of our heart. And, of course, there arises the great problem of our life, the great challenge of existence, the being or not being that has prevailed in the minds of all the men who wondered the reason for things, the reason for their origin, the reason for its activities in the present and the reason for the objective that God himself has reserved for us, which means that we are immersed in a conflictive world where karma has more power than our own will, and we cannot speak of freedom as long as Karma is above our little notion of freedom.
It is true, we are all within this natural context, we are all trying to live under esoteric reasons, mystical reasons, or social reasons, as you wish. But, I always wonder if at the end of our destiny we will not realize that we have wasted a lot of time thinking fragmentedly in one sector or another of our life, perhaps giving more importance to our social position, or social relationship, and perhaps less importance to the spiritual world, or vice versa, perhaps we will have assigned to our spiritual life an importance superior to the own temporal conditioning of the society where we are immersed. And this is a reason for great meditation, if you accept that term without giving it the term assigned arbitrarily, to separate a fragment of our daily movement to do something we consider necessary.
I am speaking, because for many years I have been in an esoteric school in which the students were concerned about the future of their studies and their own meditations, and were regretting, sincerely regretting that they had not been able to perform their meditation on any day of the month and they were saddened because then they could not establish as usual their daily contact with the Solar Angel, or with the Higher Self, or with the Soul on their own plane, which obviously is a denial of one's own spirituality of being, because meditation is the attention to everything that is really important in life. I believe that there is no moment in our life that is not important, look for any moment that is not important and tell me what it is, and we will see if it is true; and why then the moment in which I am conditioning myself to certain established techniques, or to certain self-disciplines, or to any moment in the life of the time of each day in which we really are important to society is more important.
Well, I do not want to continue because I hope we will open a dialogue on these points, because I have always believed that the times of the great conferences and the great statements of words and reasoning are over. Today we are all immersed within a plane of social and spiritual equality, and within this plane of equality we can always establish a cordial dialogue, within which we can surely expand comments, we can feel more united, we can live more in accordance with our own reality.
