What is the Difference between the Being and the "I"?
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Answers from the books of Samael Aun Weor
Gnostic knowledge, unquestionably, always avoids the usual analysis of subjective rationality.
The innermost feeling of the person or the Being correlates this knowledge.
The raison d’être of the Being is the very same Being. Only the Being can know himself.
The Being, therefore, knows himself in Gnosis.
The Being — when he redeems and knows himself — is Auto-Gnosis. The latter, in and of itself, is Gnosis.
The Being’s self-knowledge is supra-rational dynamics; it relies on him and has nothing to do with the intellect.
The abyss that exists between the Being and the “I” is impassable. This is why the pneuma, the Spirit, recognises itself, and this recognition is an autonomous act for which the intellectual mammal’s subjective reasoning becomes inefficient, insufficient and terribly poor.
The urgent and undelayable work of the annihilation of the “I” precedes the acquisition of self-knowledge or Auto-Gnosis.
The ego or “I” is composed of additions and subtractions of subjective, inhuman and bestial elements that have a beginning and an end.
The Essence, the Consciousness, which is enclosed, bottled up, imprisoned painfully within the diverse elements that make up the myself, the ego, unfortunately acts by way of its own conditioning.
When the ‘I’ is dissolved, the Essence, the Consciousness, awakens, acquires illumination and frees itself. Then, as a consequence, self-knowledge or Auto-Gnosis is acquired.
Authentic revelation has irrefutable foundations in Auto Gnosis.
Gnostic revelation is always immediate, direct and intuitive. It excludes — radically — all intellectual operations of a subjective kind. It has nothing to do with the experience or with any set of fundamentally sensorial data.
Although the intelligence or Nous, in its Gnoseological denotation can be the foundation of illuminated intellectualising, it categorically rejects backsliding into the mere intellect.
The ontological and pneumatic or spiritual features of Nous (intelligence) are evident and manifest.
In the name of truth, I solemnly declare that the Being is the only [that is] real existence. Before his ineffable and tremendously divine purity, that which we call the I or ego, the myself or self, is merely outer darkness, cries and gnashing of teeth.
Given the anthropological tendency of the pneuma or spirit, the Auto-Gnosis or Auto-Gnostic recognition of the Being turns out to be unequivocally something that saves us.
To know oneself is to have achieved identification with our own divine Being.
To know that one is identical with one’s own pneuma or spirit, to experience directly this identification between the known and the cognisant; this is what we can and should define as Auto-Gnosis.
This extraordinary unveiling moves us to die in ourselves, so that the Being can manifest in us.
In contrast, to drift away from the Being, to continue as ego, in the heresy of separateness, means condemning oneself to the submerged involution of the infe rnal worlds.
