Hakob Makachian REMEMBER YOURSELF

The Cause of the Choice

For what reason do we choose this or that path of development and use these or those words? What format of thoughts aids in the formation of particular words? Are the thoughts generated by the mind free from external factors? Such questions have no right to remain unattended and demand a particular attitude and analysis.

The principal source of one's own consciousness, being part of the single body of the universal energetic mass, nourishes our mind, woven from a biological substance based in the cranial part of man. There too, using the available flows of vibration from external resources, are reproduced countless and diverse thought-forms, which in turn set in motion the single mechanism that animates the biological shell of the essence.

Only feelings and emotions impel us to action, regardless of whether they are performed under the influence of natural instincts or provoked by coercion. The peculiarity of the unique manifestation of feelings and emotions in this manner is concealed in the source from which the so-called receptors of the mind (the neurons of the intellect), generating particular feelings, are stimulated. The source may be either the personality itself, governing its self consciously, or the external surrounding world, dictating to the enslaved mind its ways of thinking. Of course, no man will admit that the thoughts he follows may have been instilled from without by certain forces beyond his control.

"There is something in each of us that we do not even suspect, an existence that we will deny right up until it is too late, and this something loses all meaning for us. It is precisely this that makes us rise from our beds in the morning, endure when a tiresome boss harasses us, endure blood, sweat, and tears. And all because we want to show others how good, beautiful, generous, amusing, and clever we really are. Fear me or revere me, only please do not consider me to be like everyone else. This addiction unites us. We are addicts, hooked on the needle of approval and recognition. We are ready for anything, so long as we get a pat on the shoulder and are given a golden watch, or so long as someone shouts 'hip-hip hooray!' Look, what a clever boy has won yet another little medal, and now he is polishing his beloved trophy to a shine. All this drives us mad. We are no more than monkeys who have donned suits and crave the recognition of others. If we understood this, we would not behave so, but someone deliberately conceals the truth from us. If we were given a chance to begin everything anew, we would surely ask ourselves: why?" The protagonist of the film "Revolver" shares with us this perceptive and, most importantly, just analysis of the reality that we ourselves create.

I am certain that, for a moment, the inner voice of each of us could agree with such a formulation of our role in society. But this is, after all, only a moment, after which society once again and again rivets our attention to everyday problems in the labyrinths of countless desires. And it seems there exists no means of liberation from the vicious circle of dependence on the opinion of those around us.

The Law Is Unshakable

As was mentioned earlier, the whole world is an unshakable law, founded upon formulas that are exclusively and mathematically precise, a law that eliminates any chance occurrence. Whatever path we set foot upon, everywhere we discover ordered events, synchronous for all the subjects of creation. Yet a state of ignorance, or a failure to grasp what is taking place, allows us to write off this tangle as chaos, born of unpredictable and ill-considered actions. But under a deeper analysis of events it becomes clear that chaos is in itself a phenomenon that is absolutely governable, not tangled, as society presents it for perception by people with an unripened mind. And the moment a person crosses the boundary between unconscious existence and conscious presence, other possibilities open up, ones that allow him to contemplate the regularity of cause and effect within so-called chaos.

The paradox in the configuration of human life lies in the choice between a worldview acquired through awareness and one imposed from without, both of which lie beyond the plane of the individual's personal desires. Desires, in one form or another, arise as a person gains the opportunity to receive a different education and to master new skills. If a person, by reason of a low level of personal growth, is not ready to manage his feelings and desires independently and consciously, then access to the energy flows that could raise him above the all-encompassing atmosphere of his own weak spirit will be closed off, and chaos will conquer his mind.

Energy Flows

Beyond the power of the material world, the unique and truly divine human consciousness has universal access to all the energy flows that issue from the single source of creation and pervade, without exception, the entire space of being. But, for reasons of the individual's safety and the protection of his psyche, the mind forms connections only with those energy flows for whose perception the corresponding capacities of reception and of application toward creative ends have already been formed. This means that the mind is not able to encompass that part of reality which has not been entered into its database. We use that energy flow which we are able to assimilate within the existing space-time continuum. Every living organism is a receiver of these creative flows and, conducting them through the generator of creation that is its own mind, implants into the surrounding reality the directive of the Higher Universal Forces.

For example, the flow of love and the flows of knowledge, issuing from the divine source, which as a pair we are accustomed to ascribing to our own merits, have almost no possibility of being immersed in the mind simultaneously. Though there are rare exceptions. The reason lies in the fact that the flow of love becomes accessible only after the flow of knowledge has brought the mind to a certain elevated level of perception, capable of opening up the flow of love for the individual.

As one matures, a corresponding quantity of knowledge is absorbed from the surrounding environment, knowledge that helps the individual to coexist within society. That is to say, the purely physiological attraction that we so often take for love is nothing other than the desire to satisfy the sexual instinct, which represents merely a means of continuing the human race and has nothing in common with boundless divine love.

It must also be taken into account that the flows of forces have this peculiarity as well: that man, as a link in the chain of biological incarnations, will not be able to use them in their full measure. Unfortunately, or perhaps fortunately, we are not in that state which would allow us to encompass the whole volume of knowledge, much less to love as the Universal Creator loves His creation.

Man perceives that conceptual truth which helps him to take upon himself the responsibility of a steward of his own material surroundings, applying the flows of knowledge toward personal creative ends while having no possibility of using that same flow in higher planes of space, which lie beyond his power. More precisely, as we acquire various capacities, we most of all prefer to take up that knowledge which is bound up with mechanical activity, and thereby we develop the technical side of our existence.

In an analogous way, the flow of love acts upon the physiological level as well, when it manifests a physical attraction toward one like oneself in one's immediate surroundings. And yet true love, inherent in the Great Creator, implies an absolute love toward the entire surrounding world. Such an unearthly feeling is almost beyond the power of a mortal, although it may be partially possible. And it is precisely such an anomaly that may be sought out within accessible basic history, in the descriptions of personalities who altered the course of evolution by means of nothing but an extraordinary feeling of boundless love for the world and for its creations.

The brilliant and worthy son of his people, Shakespeare, conveyed the meaning of the above in his work "Macbeth," employing an exquisite and singular turn of speech:

"I dare do all that may become a man;

Who dares do more is none."

Cause and Effect

What, then, is a person capable of without that knowledge which fosters the birth of love, the love that leads to freedom from the illusions woven by a limited society? I do not think that our lot is as woeful as it is habitually portrayed in the works of many philosophers.

The positive feelings of tranquility, certainty, and joy, vibrating at certain frequencies and acting upon their surroundings, draw toward themselves those who possess the same mode of thinking and similar traits of character. And society, acting in an analogous manner, uses destructive feelings and structures a society of broken and subjugated minds, bringing the consciousness of its wards into the bosom of apathy, disappointment, and wrath. Thereby more suffering is drawn into the personal space of each one, suffering that deforms the apparatus of adequate perception of the surrounding world. This is the reason why the unhappy one suffers more, the poor one lacks the means of existence, and the ignorant, like a flock of crows, instill fear, provoking envy and spreading gossip.

The phrase that became a byword, spoken by the One who managed to manifest Divine love within all the accessible bounds of the material world, explains the essence of being far better and more clearly than other sayings such as this one: "As you sow, so shall you reap." With what simple and at the same time profound meaning this truth is filled! In such a context the entire mechanism of the matrix of creation operates. There are no coincidences; there is only the illusion of them. We open the door and admit to ourselves those people who are drawn by the force of the energy vibrations released by our own feelings and emotions. From cause-and-effect generation comes the fusion of elements similar in their properties. "Like is drawn to like." Sigmund Freud once characterized the configuration of this manifestation in the following way: "We meet only those people who are in our subconscious."

The Transformation of Habits

In the construction of the human biological matrix, emotions arise spontaneously, under the careful control of innate or acquired instincts. Does this mean that the nature of feelings, too, is unconscious and, consequently, not susceptible to forced change? By no means! Feelings, like instincts, have the property of being made to submit and of being reconfigured. In this process of reformatting, governable habits come to our aid. Throughout our lives, legions of habits are formed within us under the influence of the family and of various strata of society. Are they not needed precisely in order to ease a person's functioning within society? A colossal portion of everyday cares is shifted from the domain of the mind onto habits, which instantly resolve certain problems on which we expend time and an enormous quantity of energy. In essence, the prevailing quantity of habits is formed by external structures beyond a person's power. And here they serve, as it were, not their owner, but, on the contrary, those who implanted them. It is also worth noting that to remake, and all the more to remove, deeply rooted habits is one of the most difficult of processes to carry out.

In this context, I would like to quote the brilliant maxim of Buckminster Fuller: "You never change things by fighting the existing reality. To change something, build a new model that makes the existing model obsolete." Any struggle and pressure against an existing habit will make it stronger and more intrusive. For habits are also the embodiment of a certain ideology, and the struggle against them leads to defeat, plunging the mind into the thickets of an unending depression… It is a difficult and, for the most part, senseless undertaking—to fight against oneself—although such a process is, in principle, part of the program of the social forces, which, in their intention to retain power over the masses, foster the formation of habits of a consumerist and subservient character.

As is evident from Fuller's words, an effective way of ridding oneself of harmful, growth-stunting habits is the acquisition of new, creative ones that come to replace the old. What, then, does a person need for this? First, it is necessary to realize that some force is directing you not along the path you would wish to follow, and that this force is based within you, being an inalienable part of you. And if you take the path of coercion and pressure upon yourself, nothing else will occur but the fragmentation and deformation of your own psyche.

For example, to what result do people come who, forcing themselves, try to quit smoking? On the one hand, their nervous system is agitated and their relations with those around them grow strained. On the other, the desire to continue this harmful habit increases. If a person is aware of a specific problem, all that he need do is, using all the functions of the mind, to summon by an act of will alternative thoughts and desires, which will then form new habits in counterbalance to the existing ones. In time, by reason of their no longer being needed, the old habits will themselves vanish from the stage of a person's life.

If you adduce arguments in favor of not smoking and realize that the process of poisoning the organism cannot remain without your attention, and you also understand that to live without pain is far more pleasant, then you must also take into account the fact that the poison has already fastened itself firmly into every cell of your organism, and the cleansing will be no pleasant process. It is also incontestable that a person is capable of much, and if he manages, by the force of thought, to arrive at a conscious choice, then he will be able to concentrate his entire inner potential and form new habits.

The experience of many people shows that there exists an enormous quantity of obstacles arising on the path of acquiring alternative, beneficial habits—obstacles that can either break the person or transform him and make him strong.

Pernicious Doubts

Doubt, too, can become a problem of no small importance on the path of becoming a person. A chain of logically constructed links of analysis prompts us to think that without the existence of objective doubt the development of events is impossible. If a desire arises in us to attain success in the process of planning the methods for achieving a goal, then a multitude of variants and means is worked through, which are always accompanied by at least an equal quantity of doubts.

It would seem that to doubt is a gift, one that makes a person vigilant and therefore protected. Is this truly so? Doubts form habits whose function it is to unburden the overstrained mind. In essence, doubt is a transformed kind of laziness, by means of which a saving is made on the energy expended by the mind. Whether to come to terms with such an assertion or not is the personal affair of each person, but it is also worth taking into account that our biological matrix is not capable of functioning without such a quality as doubt. The only thing that need be undertaken is to control all of its manifestations and to pay less attention to the various weaknesses that arise on account of doubts. All the more so when a decision has already been made: then no doubts ought to appear on the horizon. Such a manifestation of weakness leads to an inevitable defeat.

The False Expectations Born of Hope

One of the chief generators that nourish our doubts is the phenomenon of hope, artificially created by our ancestors. It is precisely hope, woven in the labyrinths of the mind, that is engaged in the process of producing unending portions of doubt.

The energy flow of hope has no natural source; it is introduced into the person from without, by society and by his close surroundings, throughout the whole of his life. Hope has lodged itself so deeply in the consciousness of our society that it seems to have already become an inalienable part of human nature. Such a perception of its purpose is, to put it mildly, biased and groundless. None of its manifestations can be called anything other than digressive, for the only thing it is capable of bestowing upon its bearer is weakness.

The Creative Power of Certainty

It is interesting to wonder: would those people who in their time changed the course of the evolution of the human race have been able to accomplish their great deeds while relying on hope alone? Was it not the absolute certainty in the truth of their ideas that moved them to those celebrated historical deeds which to this day astonish us with their genius and draw billions of admirers toward themselves?

How, then, is certainty acquired, the certainty that ought to be the chief driving force of all our convictions and aspirations? If the capacities of the mind allow a person to make use of certain natural flows of energy, then all his actions will be impelled exclusively by certainty, and by nothing else.

I venture to assure you that under such circumstances the choice between certainty and hope stands before the person himself. What, then, limits a person and hinders him from walking the path of enlightenment and attaining freedom from all the systems of control that enslave him? Why, banal ignorance, of course. And not in the academic sciences, but in that plane into which a person from a subservient society is not accustomed to looking.

Within us is founded the power of the Creator, for we are a part of His consciousness. The Kingdom of Heaven is in each of us, and there, where the Creator's home is, the existence of weakness and fear is impossible. Only certainty has the right to exist in this temple, if we wish to behold within it the greatest manifestations of Divine power.

Self-Cultivation

Among all the positive and beneficial disciplines, a special place is held by self-cultivation, which is the strongest stimulus for the unceasing growth and development of our own mind. As a rule, this process is unattractive to those who are incapable of governing the emotional surges of their pride and vanity. And yet it is precisely these that best reveal the fallen nature of man, blocking the perception of other points of view that exist among one's own kind. And what is denied is not only a different truth, but any new idea as well, if these are not the fruit of their own conjectures.

Pride and vanity are for the most part aroused by the irritant of envy. And envy, in its turn, is a generator of the growth of vicious desires, which hold the person in a subservient, led-along state for as long as the influence of the external surroundings prevails over the individual one. The matter is that our personal ego, acting synchronously with the matrix of control over the masses of our world, governs all of a person's actions on the scale of the collective mind. Now, then, it is worth pondering the following—how can one subdue the matrix and take it under one's own control?

The capacity to forgive, and all the more to love one's "enemy," is not a humiliation, as it is customarily considered in society, but a certain procedure of cleansing and sublimation of one's personal energy field, a procedure capable of freeing the self from inner and outer destructive vibrational manifestations. By wishing success and good to people who are absolute strangers, we thereby draw positive vibrations from the energy flows of nature and receive a double reward for conscious altruism. In an analogous manner our negative desires function as well, the fulfillment of which leads only to disappointment.

The stimulation of positive feelings nourished toward one's own kind, as is well known, demands incredible forces, which are given to us only after the acquisition of a certain spiritual experience. Why incredible? Because, first and foremost, they are needed by us in order to overcome the obstacles on the path of exploring the external world, in accordance with that program which is initially laid down within us by society. And here what may prove fatal is the disregard of the intention to comprehend the all-powerful mind, because you fear failing to conform to some canons and rules accepted by society itself. This is the most base state of all, one that speaks of a weakness of spirit. And therefore the only sacrifice that every self-respecting individual must make is his own ego, with all its negative, destructive manifestations that distance a person from the source of creation.

Insidious Envy

It is an incontestable fact that envy, being an inalienable part of fallen human nature—on account of which we are often unable to express benevolence—masks itself as "white envy." Envy always was and remains the engine of progress of the consumerist system. We desire and strive to enjoy the same goods that our neighbors possess; on the other hand, finding ourselves under the influence of the advertising industry, we are kindled with the desire to consume goods with some obscure everyday filling in their colorful packaging.

In the majority of cases, so-called "black envy" is aroused: when someone possesses something inaccessible to you, then a painful resentment and a groundless hatred appear, growing into depression and apathy. In some cases envy transforms the essence of a person into something aggressive, striving at any cost to take possession of that with which he was enthralled. And "white" we call that envy with which we try to conceal the bitter chagrin arising from the presence of successful people in our close surroundings. Although the feeling itself remains in its place, we prefer to conceal its manifestation even from ourselves. No, we are not like that, by no means! What would people think, were it true! By such a rejection we try to conceal from others that which ought not to receive universal publicity. It is necessary to understand the nature of one's true feelings and thoughts and, taking the reins of governance into one's own hands, to attain other heights by means of a reborn consciousness, in which desires are formed independently of the surrounding environment.

The Illusion of Desires

What, then, is the mechanism of action of the subservient mind in such people? They, as a rule, considering themselves worthy of better, are kindled with the desire to be acknowledged and, envying others, begin to pursue the goal of attaining some illusory success and pseudo-satisfaction. The cause of such a state lies in the programs of the subconscious, which are recorded on algorithms absolutely opposite to the natural aspirations of man. For example, when the majority of people intend to possess something, while the subconscious forbids them this, justifying it by dogmas received by them back in childhood and in every one of their surroundings, then this naturally leads the person to a splitting of thought and to suffering from the unattainability of his desires. But a person who truly recognizes his own reality and clearly imagines the diametrical opposition between societal and his own values knows that, in seeking acknowledgment from others, he in fact becomes their slave, falling into dependence upon their opinion. And therefore he, being an individual with firm thinking and unshakable principles, avoids needless emotions and, reckoning with nothing that surrounds him, brings to life all his dreams and desires.