COURSE XLVI:INTERPRETATION FOR THE ORDAINED OF COMMUNITY

CONTENTS:

Teaching 1: Doctrine of Cafh

After taking statistics, one can say all religions have more or less the same number of followers. What is the universal religion, and what religion comprises Humanity as a whole?: none.
But if the Providence orders their adequacy according to country, temperament of the inhabitants, and climate, and even allows them developing, this means that these religions are messengers of Revelation, with a tradition going back to a primordial source of our race.
And if we study in depth dogmas and doctrines of religions, we see them coinciding and with a fundamental basis, and that their divergences are always difficult mysteries to solve. Who was able to solve the mystery about if grace or freewill prevails, if God crated the world from nothing or made it to emanate from himself? Who can know this? No human being.
Every religion comes from the true universal religion leading our race from the beginning.
Tradition and revelation of religions are truly ideas given by Divine Instructors of the Race; it was the true Revelation conveyed and the image of the Divine Mother the work to develop by the individual being on Earth and those supernatural means within his reach to develop it.
A Cafh’s Son should have quite defined ideas. The belief of the Son in God should be something fundamental.
I speak of believing in God in a transcendent sense because of course if two persons are discussing and one of them says, “God is all”, and the other says, “It is God who created all things” and believes in a God creator, here is an idea, an ideology. Others gave other ideas, and so on; but let us see the thing.
The truth about God is fundamental knowledge, sure knowledge existing in the soul about a fundamental beginning of the Universe. Now, if this fundamental beginning of the Universe has entirely emanated from itself, so the whole Universe is an emanation of itself. So, one can say God created all things from nothing, because in himself God had only substance and created all things from this substance.
Those who believe in a God creator say God created from his essence or from his thought. All is the same.
It is important to believe in this transcendent, real God, in the existence of a cosmic, unseen beginning from which all things are coming. Here is the fundamental basis.
That a Son believes in God with one aspect or in God with other aspect, or without an aspect, all this is something that everyone can take according to his own inclination and education, but the fundamental basis remains intact.
The man should recognize that as he has been placed on Earth before Humanity and Cosmos, with his reason, emotional capacity and understanding, he cannot comprise the mysteries of God as a whole; so, the mystery of grace and freewill remains always before him.
His mind can reach certain point by means of freewill, but it is impossible for him to grasp certain things and in case of achieving it, it is by means of a super-conscious state named grace.
It is an unchangeable, fundamental belief that no man has even seen God or been able to understand the immensity of God.
If none can understand this, so, to certain extent man needs help from a knower, from him who climbed the Path, or comes from other plane knowing the truth. It is the mystery of the divine being coming to us. All religions believe in a divine being, in an incarnation, in a Son of God.
Here is a fundamental belief. The man grasps to certain extent, but later needs help; he achieves a point, and again achieves alone other little piece of his spiritual path and ascension.
A fundamental, indispensable belief is the divine transcendence beyond all things. There are in the world powers of good and evil that disappear as the individual being has attained an improvement state. He has to fight good and evil in the world.
Certain religions have separated and cut good and evil: matter is evil and spirit is good.
This viewpoint vanishes by itself. It recognizes good as the presence of the divine being in the individual being, and evil as his absence from our soul.
It is when one is in possession of these fundamental verities that we see how great God is, how little the human being is, and what means will allow reaching that greatness.
Our life differs from worldly living and teaches us that a man reaches his liberation throughout the Path, not through a dogmatic path, forced revelation, or arbitrary unity, but by means of mystical efforts leading the soul to liberation.
Cafh holds as universal doctrine: what in every religion is; and it holds the doctrine of its experience, the experience of its Sons.
Here is the Cafh’s link.
Cafh is a mystical path and goes beyond dogmatic frames established for God realization through Renunciation mysticism.
Cafh is aware of how valuable dogmas and Unity Revelation may be, but recognizes that nobody can reach liberation without mystical efforts.
Cafh holds a universal doctrine, namely, a doctrine extant in all religions, and a doctrine of its experience, namely, experience of its Sons.
Many mistake one doctrine for another. For instance, no Teaching establishes compulsory beliefs, with the exception of the belief in a Divine Incarnation, the Mystical Renunciation Path. Except this, no Teaching establishes compulsory beliefs. I am for reincarnation, but in Cafh’s Teaching no reference or assertion about this Truth can be found.
Generally doctrines say this is fair or unfair, but Cafh avoid definitions and does not establish a compulsory belief; a soul is free; and one should have a divine evidence to assert a truth.
Reincarnation should be true; otherwise nothing can prove the Divine Plan. But none can elucidate when this comes true. You cannot take for sure that all beings come once, and Cafh does not state it. No being has come and stated that the soul return to Earth is non-existent.
You must differentiate the Cafh’s doctrine from doctrines of other paths.
The unchangeable Cafh’s doctrine is based upon mysticism, namely upon soul efforts for the inner realization.
To read books is a good thing, but some people read books and state what a book says; they want to shape a whole concept about this idea but do not reject or refute. Not only this, but also they change our principles because their doctrine is not written on fundamental Cafh’s principles.
How many times persons have come and said, “A bad soul can be lost as a soul”; Madame Blavatsky says so. I respect her, but do not believe it; I’ll never believe that a soul can be lost as a soul.
Also other people state: “A human soul is not in se a whole participation of God”; it means that the spirit is indivisible, but the soul is something entirely separate and illusory. Cafh does not believe in it; Cafh believes that a human soul is a part of the divine spirit.
It is a good thing to hold clear, fundamental concepts about your doctrine, since it is inadmissible for a Son to belong to Cafh and lack fundamental notions about its doctrine. Those who are of the world should be guided.
The doctrine is very important and should be treasured in the heart, deeply meditated, subject of meditations, intensively loved, and recognized by us as the only one able to give salvation.
If we recognize that no religion is universal, we should believe that all of them are true as they reach the highest and loftiest point. They are essential when they shape great souls, that is to say, if and when they develop mysticism and this mysticism is unique, true realization of God on Earth.
No religion can save us if realization does not come by means of mysticism, which is assisted by the protectors, the Holy Mother, and the immensity of the Cosmic Principle assisting us.
I recommend you to develop this concept by reading good books that will enable you elucidating the truth.
Sometimes certain books are boring and contain so many things; but perhaps you find there the light of mysticism, light of the truth, and one sentence is too much satisfactory: you have read a book that was seemingly useless and in disagreement with our thinking.
Many people are waiting for the new religion. If so, this religion would be a new religion to add to others. The true religion is a sublimation of religions, and realization of privileged souls from everywhere: it is the true tradition attained by all great mystics that achieved this realization.
It is important no to remain locked in an ideological, doctrinal frame; so, the Renunciation mysticism will give us a perfect liberation.

Teaching 2: Life in Prayer

Truly, you should feel quite happy for being able to pray at this privileged place.
It is prayer the essence in Ordination life; and while life of an ordained one is continuous prayer –since even being asleep he goes on praying in his dreams and good wishes– the prayer place itself is of an invaluable, whole value. How long do we have this chapel here and is already absolutely magnetized?
Her Sons have paid due homage to the Divine Mother, and from here she radiates all over the world; it is other prayer house radiated upon the souls.
You are well acquainted of those worldly beings that as things suit them, they can solve everything, and all is happiness, sometimes forget the prayer place, but where are they going when they feel sad and sorrowful? The church or temple, or a prayer place; and we the Ordained hold at home a prayer place devoted to meditate, and pray for consolation, relief and strength for souls in need that are absent.
Moreover, prayer is all to us. If refer to a simple prayer, not to great prayers or inner states, but the a simple prayer when we request and look at our Divine Mother, at least an image, nothing but an image, and to tell her entirely what our soul feels, our needs, strivings, joys, displeasures, and our good and our little bad. For a soul, to request is ever consolation and foundation of inexhaustible peace.
Remember you Saint Therese’s words, “In consecrated souls, prayer is like sky rain, but sometimes this rain is not sent by God; so, the soul has to take water out of the well”.
Oh consecrated souls, return to simple prayer, from heart to heart. Particularly now when the absorption time is coming and the strenuous work is over, you can be more strictly devoted to Observance and Prayer, this year more than never before.
It is a good thing to start with this prayer spoken out, this is the prayer recited here in the chapel.
Now I recall something. I hope that now, without worries, you won’t get drowsy, dear Daughters. Be aware, you are like little birds upon a tree, remaining quite erect but with your heads falling down now and then.
The Knight Great Master said that in relation to the matter of breaks he had been deceived and particularly saddened, not so much by the value of things but by the value of words. And he added, “Daughters, you should utter exact words: It is made or not. You should say yes or no”.
Then, the Knight Great Master gave to Misses certain instructions for holiday months and added he wished for them to take advantage of these months of peace. Clearly, the Divine Mother abides in your hearts; but I refer to that other living contact with the Divine Mother, achieved by reciting vocalized prayers. You should recite many psalms and, in short, imagine the Divine Mother calling us to vacation and telling, “Come, oh Daughters”: She attends, hands things over you, and you talk to your good Mother.
In fact, She is a synthesis of motherhood, crown of the divine, strength of faith, hope for those who should come, and exemplar of our consecrated Ordination life; let us hide in her arms.
As our life is strict, it is a good thing to enjoy a little of expansion, feeling, pampering and hugs against Her Heavenly Heart.
She is eager to be with us alone; continuously she watches over our actions, inspires our words, and directs our movements.
She is eager to be with us in a living, human dependence contact, anxious to convey us treasures of her grace and heart.
Let us relive in her hands our promises of love; in short, anxiously She wishes us coming to Her.
Surely our Divine Mother is not only as an incarnated being. As a being of love, She is particularly fond of the Ordained Daughters of the Second Cafh’s Order. She has told me it specially.
So, you should request Her everything you need, since you will be heard; tell Her about every little grief and longing, and tell Her about your sorrows and wishes, since we all have these, even holy wishes.
Tell Her about your hopes for next year, every work you wish to carry out, and all those children you want to benefit, and She will hear you.
Tell Her about your projects for Her kind smile or Her nodding, but we’ll be ever happy because She knows our aspirations: a College in Cordoba, a shelter for girls, the construction of a craft school, and She will hear with benevolence, like parents listen at fantasies of all their children.
Approach your hearts to Her Heavenly and Adorable Heart.

Teaching 3: Image of the Divine Mother (December 12th, 1953)

What is the meaning of images adorning temples and sanctuaries? How can the Divine Mother be represented that way, so corporally material and with so many different attitudes? Whether with the innocent and pure face of a girl bearing in herself every dream to come true, whether as a mother holding a child, or as the Virgin at the foot of the cross of her Son whose face entirely reflects the sorrow of the world, the Divine Mother is ever there, Mother that in se is Cosmos, Universes, Planets, and finally man with his whole good and evil, and sorrow and bliss.
Divine Mother! She has assumed these forms to come nearer the world, and her loftier symbol is Mary, the Lunar Initiate, with a divine mission to carry out. What do we understand by Most Holy Virgin, Mother of Christ? She the being chosen by the Divine Mother of the Universe for the incarnation on it of her Son, the Christ.
But what is the real value of those images? They are there upon altars and sanctuaries and adorn these, but lacking a real value until a time when devotees clothe them with their prayers, with their continuous adoration.
Daughters of mine; dress that so beautiful, expressive image in your chapel, but dress it with your virtues, with your silence and absorption, and with your Realization.
Renunciation Daughters! You should understand this: true Renunciation does not consist in leaving the world, relatives, friends and job. No, Daughters, no! This is external renunciation; this is a positive value, and the world is fully updated by positive values. A true, divine Renunciation is Inner Renunciation of our souls and constituted by full realization of negative values that the world neither sees nor knows.
Daughters of mine, imagine the time as non-existent to you!, since the past does not belong to you and is dead; the present does not belong to you either; all the time is in the Mother’s hands. You have left the time of the world, and you are in the eternity. The work that you make and that the world sees is unimportant and does not count for the Mother; the important work deprives you of yourselves, and is a work living only on a continuous renunciation. Remember this: you have nothing, nothing, since you have surrendered everything to the Mother: good and evil, and pure and impure.
She opened the Door to you without questions; your offering was enough. She did not asked if you are pure, perfect, rich or poor. She did not look at anything like that; simply She took you because you gave yourselves. If your vow is temporary, solemn or perpetual was out of question; She talked to you on the same level.
Ordained Daughters of Embalse: do you realize the wonderful grace granted to you?
She has chosen ordinary women not considering who you are; the only motive was that you responded to Her call by surrendering yourselves. And how much She claim to the world for things like that and for Her voice being heard just for a moment! But see, the Divine Mother has chosen you; so, work, work without rest, but within yourselves. You are dead to the world, but now you should work for this world in the Work of the Mother. And over all, pray much for your lives to be a continuous prayer, absorption, and Silence, since now the Divine Mother is stretching the Hand to you, and you must put in it your little drop of blood. Think over: Is not your mission the most wonderful mission for the illumination of the world at this moment? Think for a while of what is your turn to carry out, since the salvation of the world won’t be in the hands of scientists, artists or politicians, but in the hands of those who serve the Mother and get deprived of themselves.
Look at the mission you have. Nowadays the world has understood but not followed the work of Christ. Christ came, but men did not follow his example. The moment for the New Incarnation of the Divine is nearby; it is the Divine Incarnation that will enable the self-realization of each man to become a little Christ.
And how can the Divine Mother descend to Earth? By taking a group of beings prepared to give their blood and shape the Divine Body. Your mission is to become little mothers of this body –¡oh, look if your task is not wonderful– how near to you the Mother is. Stop and think a little, and you’ll see on the light She gives you the divine aspect of your positions and the grace granted to you. How many women and teenagers are in the world fighting in the dark and not finding where to place their faith, longings, aspirations and virtues! How many women and teenagers would wish to find what you have, to leave all and go after it! They are poor souls that are bound to fight and fall, and seek in the world of shadows.
Pray much and renounce, because through this renunciation those souls will find what they seek. May love move every fiber of your hearts to offer your blood in holocaust of the souls fighting amid misery and darkness; hand your blood over the Mother and She will be able to descend to Earth and this Divine Incarnation can offer a new life to the world.
You are little mothers of this Incarnation, and Her Body will rest on your work. So, work on it; do as a painter who first traces a picture, makes a draft and other, and other, and eventually the genial, true idea is shaped on the canvass and the Master Work is born.
Daughters, you should work this way and hand your blood over the Mother, since nothing can be achieved without this blood that is mud shaped by the Divine Mother who later will breathe on it and give it life. Through this offering, turn yourselves toward the Mother; so you’ll see how the stones in the work will become and support the Divine Work if you work with love and determination.

Teaching 4: Adoration in the Beginning of a Retirement (January 21st, 1954)

Divine Mother! We beseech you, oh Beloved Mother, to be nearer to you through a strict, quite faithful fulfillment of the Observance in order to be a part of You and co-substantial with You, with a perfect Observance ruling our lives in such a way that we become actively and truly none, and say, “Mother, I am not, You are; it is not me who lives, it is You who lives in me.
Mother, may we become so simple and needing it so much to forget ourselves, not to think so much of ourselves, of our problems, defects and difficulties, at a place that we may stay and where we may deserve it. We should work with the same joy on humble tasks.
We are nothing. We are like a table, a chair, or a car. A table is composed of cut wood taken from a larger wood; a car is composed of wheels, screws and axles; everything has been joined together and taken from something larger. Likewise with us that before your breath alone disappear and nothing remains of what we were.
So, Mother, we must only love to carry out what You order through Masters and Superiors. We must obey Her voice with simplicity and speed, not intervening our ego and our concerns at all; this is for the world. But we have the Observance as the practice of all virtues together, and our only aspiration must be its perfect fulfillment.
We must turn toward Masters and Superior with faith and trust, wholly and sincerely as a right and simple Son going to the Mother. Oh, Beloved Mother, our love and hope, grant us, Mother, this virtue to become more yours and You, Mother, be truly our only love! May we know how to hear the voice of our Superiors, which is Your Voice to surrender us on Your Arms like a newly born child, loving your rebukes and seeking to be mended, with the Mystical Death becoming a prelude, an early heaven.
Bless, Mother, at this Retirement Your Ordained Daughters, and Your Seminary, prevailing the Observance in a way that those who today are two, tomorrow perhaps two hundred, and after tomorrow, two thousand; and also bless your Solitary and Sponsored Sons of the world for the fulfillment of your Divine Work on Earth.

Teaching 5: Devotion to Our Divine Mother (October 5th, 1955)

Devotion to our Divine Mother grants to us an advantage: easy contact with the Divinity. God is something abstract, and we are unable to understand Him and penetrate into Him with our poor mind. The idiosyncrasy of present man demands something adapted to our humanity: a bridge between Earth and Heaven.
Our race has reached the highest grade on intellectual level: it cannot reach further. But because of their excessive inclination to reason, they have left the intuition aside and static. We expect the Maitreya to get strength and direction toward the intuition, and to develop it.
We get used to communicate by our senses and to live externally. In his progress, man follows an upward Teaching: that of his intelligence; he reached a point in which everything is possible to his reason, but the Teaching of his intuition remained static. So man develops his sciences, can explain all, but the Divinity leave him there: he cannot account for the Divinity, understands the Divinity with his intellect, but does not live this Divinity. And then his mind is impotent in front of questions about life, and experiences the deepest desolation because he disconnects divinity from humanity when he prays.
Man should pray while he works, suffers, or enjoys.
God dwells in the hereafter. He is something abstract for reason. We cannot penetrate into this mystery, if the Divine Mother does not direct us toward Him. She is Manifested God, and is closer to us because of our idiosyncrasy.
So, may we be devotees of the Divine Mother’s Image; just as religions have their Jerusalem, so we have Her.
May we be true devotees of the Divine Mother: may She be our Teacher, Confidant, Adviser and Friend. We must tell Her everything, and everything will be solved if we trust in Her. She can solve any troubles.
We must make Her descend from the altar, and to keep Her close to us always. We must make of Her something actual and living, not something abstract and distant.
May the Divine Mother be the art work of the spiritual life; may every Daughter make her own image of the Mother, and dress her with all those things that she loves and wants to be: purity, kindness, obedience, silence and fidelity that we wish for us. Let us put our virtues in Her. May her Hands, her Feet and Her Face be created according to our ideal of beauty: “May she have those hands that I love”; may she come along with us always.
Let us see in Her the perfect Ordained Woman of our dreams.
She has taken our hands to direct us toward the Eternity by a very humble act of love. Once should not make of Her something abstract and inaccessible. We must cross the bridge between humanity and divinity to reach the abstract aspect, and this bridge is the image of our Divine Mother. We cannot arrive if we do not go across this bridge.
This image is everywhere around. In Nature, in beings, or in a tree.
Once Lady Vye gave Knight Great Master an image of Jesus raising His gaze to Heaven. This image is a reproduction of a painting made by a woman. This woman was about to die when Jesus appeared to her and, showing Heaven, said that she would die as soon as she ended the painting of His Face such as she was seeing it at that moment.
Recovered, this women started her work, but never finished it because always had something to retouch or improve. Twenty years later, as soon as she made her last touch, she passed away.
Like her, we must achieve a perfect image of the Mother, and as this happens, we can pass away because we will be perfectly identified with Her.

Teaching 6: The Master Calls You (December 10th, 1955)

“The Master calls you”: Martha said these words to Magdalene, when the latter wept upon Lazarus’ tomb. Seemingly, the Master was more interested about Magdalene’s whereabouts than in Lazarus’ death. Seemingly He says: “Consecrated soul, stand up, do not cry for human things”. The Master wishes our absolute faith, our dedication, and our whole love to Him: for this purpose the Divine Mother removed our worries when she gave us Her Divine Son as Husband.
First, the Master wishes the trial of faith, and later he makes the resurrection miracle; he wishes the soul to be ever-ready to His call, to give Him his faith, and his whole devotion.
Magdalene weeping upon her brother’s tomb is a symbol of the soul that, on its human aspect, looks at the world, weeps with the world, and sets aside the divine aspect.
“Consecrated souls: open your eyes, and with your hearts in your hands be ever-ready to the Master’s call.” The Master is here, and calls you. He wishes the soul devoted to him to forget all; later he shall make the miracle of Lazarus’ resurrection.
However absentminded we are, let us throw ourselves again at the Divine Lover’s feet. The soul must come close to him, and surrender; so He can give the soul His whole love and tenderness. He is always there, waiting for the soul; he does not go toward the soul, but expects the love of the latter, and then He comes. This tells us about the greatness of His love, and about the beauty of His feelings.
That is why our vocation is the most extraordinary of any vocations. Some few of us have been chosen among the whole humanity; so, free of worldly worries, we shall live a life entirely devoted to worship lovingly the Son that the Divine Mother gave us as Husband.
The Master is always close to us.
Perchance, is not this the greatest miracle, to have chosen the most imperfect and the extremely humble to love? Our love, our enthusiasm for the Divine is like a fleeting flower, because always we fall again, but He continues to call us, and, as Son of the Divine Mother, He possesses all worlds, Heaven and angels, and has chosen us.
I bear ever in mind Saint Therese of Jesus, who felt the almost tangible Presence of the Master during the day, after a dry prayer. She tells that even in times of the greatest dryness, when she was unable to pray and the Name of God did not awaken anything in her, she felt however a Presence, the Presence of Anyone that was there and that sometimes was so strong that almost she was able to touch Him. The same way, the Master is always there looking at us and calling us. When the soul is truly chosen and consecrated, this soul never misses this Presence.
Just consecrated souls can have this Divine Presence close to them through continuous attention.
This Presence sinks us in the humiliation of our misery, weakness and instability, and at the same time a feeling of bliss fills the soul, since among all beauties of the Universe, this Presence has chosen our souls, poor human earthly beings, full of darkness, dreams and misery.
Only love can understand this miracle!

Teaching 7: Parable about the Woman of Samaria (December 17th, 1955)

A consecrated soul has to be always close to the well to give the Master water when he comes. The Master never has to find the soul careless or absentminded: “Be always ready, my Daughters”.
The woman of Samaria came to the well and found the Master there. He said: “Give me to drink”, and surprised, she replied how it was that, being a Nazarene, he asked to drink of her. The Master answered and said that if she gave him to drink he would give her a eternal water that would assuage her thirst forever.
He has the water of the eternal life, but begs of us our love to assuage his thirst. He has all and possesses the worlds and the whole Universe, but begs of us our love.
That is why he tells the woman of Samaria that even she had just sinned but surrendered her heart, the eternal waters and graces would be of her: What are your sins before me? What does it matter our misery if even our misery cannot separate us from Him if we give Him to drink?
He is the Divine Prisoner that, being confined, seeks through the bars of his window children playing below, in the street, and cheers up their games and follows their gazes.
If we give him to drink, a fountain shall emerge and lead us toward the Eternal Life.

Teaching 8: Cana Wedding (January 2nd, 1956)

The one that wishes to pray must imitate our Divine Mother. She has to be our model of prayer, our true Teacher of prayer.
In the Gospel, the Virgin Mary gives a perfect pattern of prayer: Cana Wedding. Certainly, great was indeed the close relationship between Maria and the just-married couple, since Jesus accepted to be with his Mother at his side after he started his public life. Great was indeed the close relationship between Maria and the just married-couple when she was so near that noticed that there was no wine because of certain improvidence, and she realized this was a shame to that family. So she approached to Jesus and simply said: “They have no wine”. And the Son answered and said: “My hour is not yet come”.
But she urges and later comes back to her place keeping silent.
A little while later, the Master calls the servants and instructs them to bring stone waterpots. He blesses these waterpots, transforms the water into wine and the just-married rejoice.
One can ask all of the Divine Husband, and He shall give all to the consecrated soul, but one must know how to ask.
Prayer has to be living and convincing. The soul wonders: a) what, b) how, and c) when to ask.
First, you do not get what you ask because you do not know how to ask.
The Teaching of the soul is continuously from one pole to another. The soul goes from theorization to the matter. When the soul feels enthusiastic and joyful, then the soul creates images, illusions and daydreams, and this way loses totally the joy. The soul builds castles on the air. In depression, the sinks in such a way in the matter and its misery, that even forgets prayer. The soul asks many things, too many things, and the prayer is not convincing, because it stops and thinks if those things that the soul is asking are not too much material or too much personal.
So, Mary, the Divine Virgin, is an excellent perfection pattern. In the Gospel, we do not find her anywhere asking, with the exception of Cana Wedding. She is ever sharing the Master’s sorrow; she is with him at the foot of the Cross, and even at the summit of His public activities; when she knocks on the door, and they say to Jesus that his mother and brothers are outside, He does not recognize her, since he replies that his mother and brothers are those that listen to His word. He does not pay attention to Her, but She does not say a word, with the exception of Cana Wedding. But when She speaks it is because She knows what She has to ask, and insists; moreover, She demands to be heard. She knows that what She asks is necessary, and knows that Her Son can give it. a) What does She ask? Nothing unusual, nothing spiritual, nothing mystical; She asks something material and ordinary, but necessary, to save the self-esteem of Her friends. b) So, She gets up with determination and goes toward Her Son, and when He says No, She urges. She is entitled to urge, and knows that He can give. When He instructs to bring the waterpots, the essence, and substratum of prayer is made, that is, the transmutation. It does not matter that the request is material. The Divine Hands transform it: and grant health and economic solution.
The Daughters of the Divine Altar must be so: To worship always silently, but when they ask of the Divine Husband, they must do this with determination and insistence, being themselves sure that He can give all.
Then their request has to be continuous and uninterrupted, creating as strong vibratory wave as to reach the very heart of the Husband. They should not stop and hesitate if this is necessary or very material, or if it is worthwhile to disturb Him with something that apparently is worldly. They have to request imitating the Divine Mother: She was not a demanding beggar, but Her request were convincing.
Later, they must keep silent and surrender their request to the Divine Will.
They must insist, even though the Master says No: they must act imitating Saint Rose of Lima, who truly contended with the Master. She said: “I want this soul, give me this soul”, and when He says that this person was an inveterate sinner, She replied: “It does not matter, I want you to give me this sinner, I want his soul”. And her request, her loving faith touched the Master’s heart as a fiery arrow, and He would give her that soul.
You should learn how to pray; you know how, but make of the Divine Mother your teacher, read the Teachings on the ever-open book, and know the secret to transform your prayer into something living and convincing.

Teaching 9: Master’s Parable Instructing His Servant to Invite His Friends to a Feast That Night (January 1st, 1956)

The servant gets back and says that none will come: one of them because of a previous appointment, and another guest for other motives. Then the distressed Master instructs his servant to go to the public square and to invite all beggars and destitute persons.
The Divine Master calls those souls that are his friends, who remained close to him; he calls them continuously; he wants these souls to be ever-ready to come immediately as soon as he calls them.
He took these souls out of the world and of its misery, and filled them up with his gracious friendship; but he wishes them to be ever-ready to his call. As these souls are involved in the world, he chooses the most poor and needy persons, and invites them to his supper. These are some few chosen souls, who can remain there only by efforts and by offering themselves entirely.
So the Master says something apparently incompatible with his love and mercy: “Hate your father, your mother, your brothers, your friends, and your companions”. To hate one’s father and mother, that is, the physical world, the blood that is race, nationality, and religion; to hate brothers, that is, the world of the personality with its customs, habits, impulses, feelings, studies, culture, passions and desires; and to hate friends and companions, that is, illusions and ideals of one’s mind. Nothing must exist between him and the soul; nothing must impede to go as soon as he calls.
The human aspect and the divine aspect cannot exist in the soul at the same time. Therefore the Master says; “Hate, abhor the world”, since if the world does not die in us, we cannot remain ready to his call, because our will always shall find certain impediment, and the soul will be forced to postpone its response to the divine call.
He has chosen us because our vocation is renunciation; he has separated us from all so that, being ourselves dead for the world, we may be ready to go. Through one’s death to the world in us, our acts become totally supernatural and divine, and we can take part in the divine feast.

Teaching 10: Parable the Disciples on their Way to Emaus (January 21st, 1956)

I believe that life of souls consecrated to God and prayer are only one thing.
We realize a life of continuous prayer by fulfilling our Vows.
A soul finds that prayer is a problem because always deals with the most difficult side, while prayer is something simple and within the reach of all.
Prayer is union with God; it grants neither a vision of higher worlds nor the gift of healing the sick, but a participation in the Divine Husband’s sorrows.
True union is not bliss or ecstasy; it is that union in which we share any pains and sufferings of the Husband. This is the highest union of all.
Once Enrico Susso asked Christ why he had to suffer so much physically and morally and in any form, and Christ replied, “Because he wanted to protect him with a thorn fence, not to come back to the world any more”. This is to suffer, to endure and to be despised in order to take part in the Divine Husband’s anguish and sorrow.
Prayer is the natural state of a consecrated soul; to achieve this state, one has to look for silence and to practice it. Man tends to constant talk and dissipation, but a soul in search of God should tend to tell God everything, and to converse with Him more and more briefly and simply. The one that gets used to talk to God, says what is strictly necessary, and uses few words.
We realize our prayer by talking to the Divine Husband.
The Divine Husband would say to Saint Catherine of Siena: “I want this: your conversation must be with angels”.
Do not think of prayer as ecstasy or continuous bliss, with your arms raised to Heaven. This is for certain unusual souls. The true union with God is to remain continuously in His Presence and to tell Him all, making of Him our Beloved Husband, our Friend, the infallible Superior, and the Spiritual Guide whom we shall tell our secrets. He is our secret Lover: as we get up, our first thought is for Him, and also as we retire, our last thought is for Him.
We should not waste one minute. We should ask of Him all those things that we desire: lights, graces and love that our hearts need. Our response must be a habit, and we should not talk to men, but to Him.
Saint Therese lived in this continuous Presence; this Presence was so real that sometimes, while she sewed or worked, even amid dryness and struggle, she quivered as if Anyone were near to her.
If we are in this Presence, any distractions shall disappear, and bad thoughts cannot come any near.
Once there was certain novice along with Ramakrishna’s disciples, who was not very sure about his vocation, and wished an evidence of it. One day, as they were assembled in meditation, he wished to think of bad things to disturb them all, but he begun to feel quite restless and uneasy. As he told this to his Director, the latter said that this occurred naturally since how can he have a bad thought being close to the Master?
As we leave the world, we gain the gift of Union, since we can control more easily our nature by disciplined life and Stability Area.
Only two disciples recognized Christ when He broke the bread: that is, violence has been made.

Teaching 11: Children’s Education (March 4th, 1956)

Let us be prepared through prayer, and the Mother shall guide us to educate children this year
Let us ask of Her: clean our minds and hearts of any preconceived idea referred to children: “if a child is good or bad, too grown up or little, or even repulsive; if those coming from the Juvenile Department or not, have such or such thing, or if of those from the Dam Village are better than those of Embalse”. All this can be true, but it does not matter in relation to our labor.
We must admit with a clean mind those that are coming, as if the Divine Mother had sent them.
We must clean us of any impurities, and our soul shall be a limpid mirror, in which the Mother may reflect Her image. So, all that a child receives shall be of Her.
We should ask of the Mother to fill us up with true love to children. It is not a love that one feels as we speak about children, or as we read a book, or as we listen to a lecture, but the real love, which is ever there, even in the presence of a dirty and rebellious boy, and sometimes even before a repulsive boy that may be shocking to us. We must be further devoted to the latter, since the Mother has sent them, and we must receive them and perform our task with them.
I tell all this not only in relation to school-teachers and principals, but also to all Daughters, because they take totally part in this task with children. In case they do not perform their tasks educating and teaching, then they work and pray for them; they take care of their clothes and of the house in which they stay, learn and are educated. All these women are Integral School-Teachers, or rather, only one Integral School-Teacher; the Mother expresses Herself through them on different phases of the work at school.
It is not only to educate the mind of a child, but also to soften his heart and soul, to give him a sense of life, and to lead him toward good.
They shall never forget these teachings. Apparently, their fruits are not visible, but the work remains there, and is made.
Let us not miss the absence of the past year, let us not think of those that shall not come next year. The point is to perform rightly our task this year, and to take all with love. We should say to ourselves: “This year I must be prepared to educate and instruct these children; this is my mission this year; next year, it is up to God”.
Let us pray. Let us ask of the Mother: Clean my mind and my heart, and prepare me for my task. Or rather: Be You my guiding power behind me. I shall be Your instrument: You shall be head and leader, and I shall be the worker. We ask of You light, understanding and love. We request Your blessing, a very especial blessing because even though my vocation is especial, I am human and nothing is of me. Give me patience, above all much patience to teach. Give me routine to be every day of the year the same Integral School-Teacher, and to be always with the same disposition, with no ups and downs.
May the child close to us be able to perceive what is the God’s will in his life, to write indelibly this Will of God on his soul.

Teaching 12: About consolation and Dryness in Prayer (March 11th, 1956)

Consecrated souls, souls of prayer ever want and believe that they have to get divine consolation and bliss continuously during their prayer. Worldly men need this divine grace; they are looking for and receiving this consolation when they pray. They need this as stimulation, but on the contrary we do not need this because we gave all up.
True prayer is not sensitive devotion, but dryness and darkness. Is it not the best thing to look for holy examples of prayer in holy books?
The Gospels say that when Joseph and Mary went with Jesus of Nazareth to Jerusalem fo r the Passover celebration in the Temple, later they did not find the child during the day and thought that he was with His relatives; but later, as they did not find him, they begun to ask the caravans about his whereabouts, and for three days they were sorrowfully looking for him.
Joseph and Mary were Initiates and constantly had the divine light in his Presence, but how did they lose this Presence and were in anguish? How can consecrated souls, who had bliss and visions for years, were deprived of their good? But, the Holy Writings say so, and it is Gospel’s word.
What has a soul to do at these moments? Just to look for, as Joseph and Mary did, and wonder as they did: Why is he afar from me? Perchance did not we give him love enough? Perchance were we not too much loving parents, since he escapes from us?
Where did you hide, oh Beloved One,
and leave me moaning?
You escaped as a deer
after you wounded me,
I run behind you claiming for you,
and you are gone.
If the soul remains steady at these moments, and even though he does not experience God, this soul “wants”, and prayer lies in this will and on these efforts. And where do they find the child? At the temple, with doctors around, and answering wisely about the law, and they are astonished. Then his parents asked why he had left them, and he replied: “Mother, I must deal with the things of my Father”.
What a wonderful answer! In spite of his answer, he follows them meekly and obeys them. But they did not understand, even though Mary kept his words in the silence of Her heart. Also the soul can feel something in the heart, even though never understands it. It is a little light that is there, which remains in spite of all. But this light ascends to the temple of the mind and understanding, transmuted into Illumination light through efforts and dryness.
The sensitive love becomes love to light, knowledge and illumination. Which is the Temple? The Temple is not on sensibility, but on illuminative understanding, in which the sensitive love becomes love of light and understanding encompassing the whole Universe.
There, when the Master that had stayed in close relationship with the soul, and in the bliss of the unknown love, sharing it just with the Beloved One, becomes the Master of Light and Wisdom, who instructs the soul as he pours his love on all beings.
We share the Initiate’s mission by the understanding derived from dryness.
Where can we find a heroic, eager soul for living continuously without any distractions, and ready to live in this state for life? This soul would share the Divine Master’s work on Earth. Those that did not experience a long dry period are inexpert souls. They are not mystical souls. First, God tries to be loved and permits to be taken, but later He escapes, and the soul must learn how to know Him and to acquire the true Wisdom through Him.
Many persons are saints and devotees of this sublime mystery of the Lost Child, with Joseph and Mary looking for the Child Jesus and finding him in the Temple. She was aware of how valuable can be dryness in spiritual life. A human being loves God, but in a human way; man wants to confine and possess him in his own way. The soul wants to confine God humanly, but the nature of God is divine and has to return to His plane. So the soul has to look for God in the Temple of Wisdom, and to understand there his mission and take part in it. Understanding comes only through dryness. The Divine Husband wants to go out of the prison built by the soul, and to transmute feeling into Illuminative knowledge, and to lead the soul toward meditation without images, toward meditation of Luminous Ideas.
A soul that experiences this light cannot forget it. It is so powerful light coming after darkness that the soul could never imagine it.
As God forsakes a soul in dryness and destitution, then this soul begins to glimpse the mystical death. Previously, his pleasure is sensitive. During this dryness, the soul learns and acquires the lesson imparted to human beings. In bliss and consolation, the Divine Union –intimate love– perfects the understanding, but as one undergoes dryness, we harvest the fruit and keep it for the winter season and scarcity times.
Dryness is syrup that preserves the fruit until the propitious moment, and then we shall give it as food to the souls.
Sensitive prayer is a sweet momentary fruit. I do not refer to dryness in the beginning of the spiritual life, or to the struggle between worldly sensibility and spiritual sensibility. This is not good, and we must remove the soul from any sweetness. Really I refer to a higher dryness of the soul that has experienced this part of the spiritual life, when one could conquer its own good, and feels so blissful that we wish to retain it for ourselves. Actually I refer to that dryness for long periods of time, full of distractions, when half an hour of meditation apparently pass as a torment, and the soul does not do anything. If one remains and makes efforts, then the fruit of our search is the development of our will.
We have to persist in our quest, and then we get self-knowledge.
Directors should know that when we experience this dryness, this occurs at the age of twelve, the same as Jesus; then, one travels through a sure path. Those that lead souls must be able to see the finger of God in this dryness. These distractions force the soul to make efforts, to go in search of God, to know Him, and to understand the highest things. Dryness is a true test for our Vocation.
A consecrated soul does not take a Vow to rejoice and to be delighted. A soul of this kind has taken a Renunciation Vow.

Teaching 13: To Do Good among Children (March 17th, 1956)

We should do as much good as possible among children.
We have to apply our Teaching to their education. Even to impart to this education a psychological guide, and so on, we should go the fountain of the holy books. The Gospels say that when Jesus entered Jerusalem with His disciples, being acclaimed by the multitude and with children around, He was unable to move. So his disciples tried to remove all of them gesticulating and pushing. Jesus said: “Sinite parvulos venire ad me” (“Let little children come unto me, and forbid them not”), and put his hands upon them. For centuries this is a message for teachers, educators and monitors.
Was there a contradiction between both attitudes, between Jesus and his disciples? No. Every one was performing his specific mission. For Jesus, his disciples were His sons, His life, and His blood. Do not forget that they were men that had abandoned all. Do not forget that John and Peter were there, and he said to them: “I will transform you into fishermen of men”, and they threw their nets away, and followed him. Do not forget that Matthew was there; he was a tribute collector and abandoned his books.
The disciples had to attest to their Master’s words with their own lives and blood. He had said: “The one that hears you hears me; the one that loves you, loves me; and the one that harms you, harms me”. Jesus could “afford” to be sweet and kindly, but His sons had to be severe because this was their duty and obligation, and had to open the way to their Divine Master. Also we form a harmonious group, one body, the unique school-teacher.
Our purpose is to educate children rightly. So there must be only one instruction, and every one must act differently. That is, personal concepts are out of question, and we shall have only one instruction.
Many times one thinks: “This is the best way to educate a child”. Another person says: “One must be more severe”, but all this is “my opinion”. Also this happens to me. And after some few months or after one year, you see that this was not the fit way.
Sometimes, before certain situation, we think “it would be better this way”, but we should not interfere with the task of another person; we should understand that every one has to act “on his own spot”, according to needs and tasks to perform. So we notice that sometimes there is certain school-teacher acting as “the ogre”. Always there is an “ogre”: certain person whom the child considers unyielding, and that he feels that she will say “so far”, and will not take one step backward.
By the way, and about the need of an “ogre”: one day I visited the Capuchins, and a kind Sister named Therese said: “See, Mr. Bovisio, I have to play the part of the ‘ogre’. They call me every time that a girl needs a reprimand. I have the fit face”.
Likewise, a Director or Superior can act in a severe or sweet way, according to the moment, but since this contact with the child is fleeting, she can afford this. “Even I can afford this”. But this is different for the one that is inside, at work. Every one must have in the classroom a line or a way to behave that is already traced, and has to persevere on it strictly.
In classroom, since the School-Teacher has to work with the mind of the child, her field is wider, and she can be partially a companion, partially a friend, partially a daughter and a “teacher”, partially sweet, partially severe, partially kindly, and later, above all, a school-teacher that imparts instruction to the child.
A classroom and a boarding-school have two entirely-different functions. Nobody should interfere with the task of another teacher. The one that is “head” cannot be “hands”, and “hands” cannot be “feet”.
Also there is the school-teacher that has to reach the mental field of the child in the classroom, in which he has to find understanding, love and sweetness. The child feels that one school-teacher is kinder or more affectionate, but in fact all of them are affectionate even though he does not know.
Every one of us should play certain part, as on the stage, but everything is a unique whole. The child naturally needs an escape, he knows, but responds to a wise guide.
So he believes that one school-teacher is tolerant and affectionate, and that this way he can enjoy escape. We cannot be tyrant or tyrannize the child. The child needs more freedom than anyone because his mind is awakening, his feelings are in expansion, and his physical body tries to develop. In spite of freedom, we should impart discipline to form strong characters We should teach him to be useful and able to defend himself, and to know that life shall subject him to restrictions. Tomorrow he shall be confined to an office, a schedule, and a boss. He shall be given freedom, but under discipline. He must study during the study hours; and he shall have total freedom to play during the game time. Girls need to study, prepare things for their dolls, et cetera. Boys need to run, jump, and shout.
There is a serious problem with children, but do not be afraid of it: their problem is the flesh and instinct. Once I talked to a spiritual son that co-operated on the education, and mentioned another collaborator whose opinion was that one has to be severe and punish these instincts in order to control them, but this led children to hide this vice for fear and to assume false attitudes. “I shared this opinion, but this collaborator did not think so”.
When the Knight Great Master asks what his method was, this collaborator takes him to his classroom and observes that his method is successful. This master affirmed that you remove passion with passion. You should fight against vices giving children an ideal; so they shall love and suffer, and transmute these forces. A child that loves and suffers becomes pure. A boy or a girl at the age of 11 or 12 falls in love with anyone that passes by, with the school-teacher, with a distant ideal, and then this boy or this girl suffers, languishes, and you see sadness in his/her eyes. You should awaken their affective and loving part, and then they shall spend their instinct energies.
The one that suffers and loves is a pure being. That is why we should awaken in him an ideal and make him suffer, since a loving suffering purifies him.

Teaching 14: About Vanity (March 24th, 1956)

In the Holy Gospels we read that when Jesus was preaching and healing, Mary, mother of the Zebedee’s children came with her sons to the mountain in which the Master was, and prostrated before him and worshipping him she said, “Grant that these my two sons sit, the one on thy right hand, and the other on the left, in thy kingdom”. Jesus looked at her and said, “Shall they be able to drink the cup that I shall drink of?”
Always it occurs likewise. We give up to all, believing that we are somehow spiritually entitled to divine graces to because we are called. If we are certainly called, our right is divine, but we continue to be human. Let us remember Gandhi’s words: “Men are men forever; institutions are valuable”.
Ordination is sublime par excellence, but we are human.
Vanity makes spiritual beings feel higher than and different from the rest of men. But let us remember that our Ordination is worth as a right that transforms human beings into gods on Earth, gives us a supernatural power, and fills us with graces, but on this condition: “I continue to be a poor man, a despicable little worm”. How sad it is to see priestly souls being proud of their spirituality.
As I said, today at every church of La Plata city they read a Pastoral on which the Bishop dares to say that this “plague” (the infantile paralysis) occurred because people does not respect priests.
Is it possible that this spiritual pride separates the human beings to such an extent that these bad and poor priests feel higher than the rest of men, and blame on innocent people this human disease?
Poor priests! This poor priest (because we should feel sorry for him) mistakes his human condition for his office, and believes that we owe him something. Beware, Sons, not to make the same mistake! We are only entitled to suffering; they can slander, condemn, or despise us. This is glory indeed, and confirms our Ordination offering, that of being Sons, and priests in blood.
The Mother does not wish us to be killed; she just wants our blood to fill the offering cup drop by drop. To suffer and to be despised is our glory, as Saint John of the Cross said.
The Church’s doctrine is pure, but men have spoiled it. The Church uses fear to tyrannize. The worst tyranny is the spiritual one. Because as long as a social tyranny removes and limits any material freedom, a spiritual tyranny kills the soul.
We need priestly souls; we have a lot of wheat, but the workers are some few. In fact, there are few true priests, true directors of souls, confirmed by their pain and blood. Pain confirms our Ordination. We should not believe that because we are Ordained, we remain free of calamities and sufferings. This would be the greatest separateness. They have to say about us: How is it that so good people are standing so many things!
I wonder: “Shall you be able to drink the cup of the Lord?”.

Teaching 15: Words by the Knight Great Master at the Solemn Vow Ceremony of Miss Maria Esther (May 12th, 1956)

The Divine Incarnation has chosen predestined souls before the Creation of the world. The Divine Incarnation took them as Wives in order to help him redeem the world, and to be Co-Redeemers of souls.
The soul is not but entirely divine: it has the touch of the Divine Mother’s Son. How does vocation flourish and wake up in the soul? We see a girl trustfully walking with her mother and suddenly everything is changed because this girl became a woman. The flame of her vocation woke up –it is a vocation that she brings in her soul since the moment when the Divine Incarnation chose her. Before, her mother’s hand guided her, but now she is self-contained, because the divine support woke in her up.
It is then when the family world, her parents and all are against her, and she has to struggle and to defend herself. When Lohengrin marries Elsa, he acts like that on the condition that she never asks about his name, but she is tempted and yields, and then loses her Divine Lover. Divine things have no human explanations.
Maria Esther: you should have no heart any more. Leave the Divine Husband to snatch it off and replace it with his own heart. Ramakrishna said that he had no heart because he had surrendered it to the Divine Mother.
May every moment that you are far from Him be a moment of agony; may your entire consolation be to stay close to your Husband. From now on your life shall be to die at every moment in order to conquer the Eternal Life. Put your hands upon the palms of your Husband’s hands, and feel the blood of His wound, lean your forehead on His thorns, and bring your heart close to your Divine Husband’s heart to feel its beats of love. Carry upon your shoulders the dead body of your Husband, the body of misery, pain and tears of poor beings of the world, and share the Divine Husband’s sufferings.
Before the Creation, you have been chosen for Wife of the Divine Incarnation. Those souls called to be Co-Redeemers are created with the Divine Incarnation before suns and before any possibilities to think about the Humanity. Raise the Body of your Divine Husband. He has passed away. See His pale face, and His eyes filled with blood and tears. These eyes refuse to see for those that look at the vanities of the world. Incline your forehead to touch His forehead with thorns, and then vain thoughts shall fade away. Put your arms upon His shoulders and feel the weight of these arms for mothers and for sick and dying persons. Embrace him and feel the beat of His heart; this way you shall enter his Heart and His Wound, and the flame of His pain and love shall cover you. You have no heart any more, Maria Esther. Do as Ramakrishna or as Anne of Jesus did; in a loving rapture she gave Him her heart not to have her own heart any more. Do as the Hindu widows, who take the body of their dead husband, and ascend together to the pyre. Take the body of your Husband, and go up. From now on, you are dead.
Your Husband is a Divine God. Do not forget that He died for your redemption. One instant (do I say one instant?) is enough to transform all into a torment when you far from to him.
Get up, Daughter, and come to marry the Divine Incarnation, the Maitreya. Our love has only one face. Today you know His name. Our love is unique, and has only one window, only one door. This love cannot be shared. Your Vows of today are just a promise and a hope that you are going to see when you breathe your last.

Teaching 16: Absorption and Reserve of Energies (May 19th, 1956)

An Ordained Son lives in absorption and keeping his energies in reserve.
We have not only the Stability Area that is physical and material, which we cannot go out of, but also another intimate magnetic area (that of the soul), which is holy. We should not go out of the magnetic Stability Area of the soul; we must move in it (in the enclosed area). So, we shall not go out of this magnetic Stability Area of the soul for any reason. It is our intimacy that we reserve to the Divine Mother by our Renunciation Vows; we are lamps burning before the altar, and the world lives by this light. We cannot stop burning, and we should continue to be consumed in order maintain our flame; if we abandon our intimate absorption, we permit this lamp to go out.
This flame is already of the world, and we are not entitled to allow this flame to stop burning one instant at the Feet of the Divine Incarnation. You know quite well how difficult is to kindle it again when we neglect it, and how easily it goes out! In spite of all this, we leave our inner Stability Area and neglect this Divine Gift of Mystical Renunciation that is only of those souls that renounce. But this Gift is not ours, we owe it to the Humanity because its fruit is assistance of sick persons, help of the needy, and guide of the souls. And how do we leave our intimacy? There are three exits: our thoughts, our will, and our lack of energy reserve (entirely translated into false charity). We are the dead; or is it not written on the Holy Scriptures: “Leave the dead to bury the dead?” –we have left the world, our beloved beings, and our memories: all. So, what to do there, with our thought? When we think of the world or our thought touches what we were or did, a vibratory way opens from the Mother’s House to the world, in which our power escapes toward the world, and the worldly power rushes into the Community. No! We should cut wings to our thought, and frustrate our imagination. We should have only one idea and only one ideal: the Mother and Her Work.
What to do in my city or at my old house? With relatives, and with those that were my friends? However wonderful is a worldly memory, it is poison to us.
Likewise it occurs with our will. Human will was a tool and I used it to come here, but now I should not desire anything. My only duty is the Divine Mother. An Ordained Son does not desire anything any more. We dropped our will by means of our Vows, we are devoted to the Mother; therefore, the soul escapes from the holy intimacy through our holiest desires. Not only I do not desire anything and surrender to the Mother’s Will through my obedience to the Superior, and to a conscientious Observance in detriment of my own will, but also I should not desire anything spiritual. I should not desire spiritual knowledge, if this gives me something that I can call mine. I have nothing, and I do not desire anything. This is for those worldly men that desire and can desire better things or to obtain virtues. I surrender to the Divine Mother, and desire what She desires. The perfection of my soul is up to Her. I make efforts and perform my duties. If She wants me to be ever imperfect, ignorant, and the last one in the Community, then gladly I accept Her decision, and I do not desire anything for me. If I knew that through perfection I could achieve something personal, I prefer thousand times ever to remain in the most complete imperfection and ignorance. As Saint Paul said, “It is not me who lives, but God who lives in me”.
My eventual strength is not mine. It is the Divine Mother that brings about this strength within, and how may I waste the Mother’s strength? What else can I desire if She lives in me? I cannot do anything, but She can do all in me.
Thus I remain absorbed in my inner life, and She can carry out in me her redeeming work, that is a new form of universal salvation. Your path is a new path of salvation, and here is your unique salvation, but you continue to live outwards. And where can there be a more certain peace than within? Our energies are not ours anymore, they do not belong to us; the Great Current vibrates in us. We must take care of them conscientiously. So we should observe a modest look and silence, and avoid any energy waste internally and externally. Our strength is not of us any more and escapes through our eyes and glances; also our voice is a vibratory current through which our energy escapes. Our body is a “transceptor”, but even in this case our energies escape, and sometimes we do not notice clearly. The Interpretation tells us to keep and to be in charge of those things. So, we are in charge of all those things that we use. We have nothing at all. They tell us: keep this, there you have your books, your watch, your flash-lamp and your clothes, but in fact, is it something ours? No! We are just in charge of all this. We are not entitled to lend anything or to dispose of these objects as we wish; if anyone asks something of us, are we entitled to give it, if it is not ours?
Saint Martin of Tours gave a half of his cloak to a poor man. Likewise Saint Catherine of Siena did with her wool underwear. But we cannot do this. We are so divinely poor that we cannot dispose of anything, even about our clothes. The point is that the Mother’s energy escapes through our objects (objects which we are in charge of). In this case, our magnetic intimacy circle is broken.
Seemingly this is a dilemma: to go against charity? What is important? What should I chose, charity or my Vow? It is a dilemma.
Our mission is far greater. If we fulfill, if we confine ourselves, our charity encompasses the entire world: we assist and heal the sick, we help the needy, and we guide souls.
Our renunciation is: No, No, and No!
The human life consists of makings, going to and fro, and dissipation, but an Ordained Son’s life consists of permanence and denial, undoing what others confirm, and this not for selfishness, but for performing a greater mission.
To give, give, and give more.
The inner magnetic Stability Area is a gift of Renunciation Mystique.
Only those that practice Renunciation take part in this Divine Mystique.
If we leave our Magnetic Stability Area, we waste our inner energy and do not carry out perfectly our mission that, as we know, is: Health of the sick, Assistance of the needy, and Guide of the souls.
Our body is a transceptor: we are giving continuously.

Teaching 17: We Are a Soul Gathering (June 9th, 1956)

One of the greatest pleasures in spiritual life is the union of the souls. Human beings are ever in search of company, because a man alone cannot live, he needs always a companion; life itself is a succession of events that reunite beings with links of blood, circumstance and work. Now, man possesses the unusual privilege of communication with other beings, but his great sorrow is to see that separation is ever inevitable.
The union of a human being involves a future separation, because life on Earth implies successive events outside the human will. But God has reserved to those that follow the Spiritual Path a reunion that is beyond time and beyond the joy to stay one moment together: it is a union that begins on this Earth, and ends up on the Eternity.
Our Regulation says that “We are a reunion of souls”; this means that this is an eternal link because is supernatural. Is there something more unusual than to know that we found many souls and that we will never be apart from them? But on this Earth there is something that is a pale reflection of this union: friendship. Friendship is the only thing that spiritualizes and lifts the reunion of beings; this link is beyond material things. Saint Francis of Sales said: “Love for the sake of loving, with no need of loving that being for anything material or for a blood link, but just love for the sake of love.
The meeting of those souls that follow the Spiritual Path is a pure, noble and unselfish friendship; but it is different because of the Eternity, that is, because of the supernatural aspect; for this reason, this friendship continues throughout time, space, and events.
While some few souls have preceded us in the hereafter, nothing is as vivid as their presence, and they wait for us in that world with no beginning or end. Even for those that were not familiar with them, their presence is vivid, in the lamp or in a little task, in a wall erected, in a stone, or in a little detail around (the kitchen kettle that Violeta bought). Their words resound more and more; they look like Santiago Rebora’s car coming here.
As years pass by, this true “togetherness” of souls is greater, but this is nothing more than a rehearsal; how more vivid shall be this reunion when we find these souls in spirit, at the harmonious whole of the Mystical Cafh’s Body. This is a miracle of love and realization.
Let us stop at these words: “meeting of souls”. All is there, and we cannot be separated. This comes to me from the word of the Spiritual Director, from that of the companion, from that of the Superior.
All is there as a light illuminating our path. This voice comes to me continuously; its life lives with us, and one cannot compare this with anything on this Earth. If we did not see each other again, this link, this presence would be more intimate and real.
Sometimes we tell our sorrows and disappointments to the Director, but when we are far away, our communication is a greater expansion, by means of a greeting, or of a silence that is like oblivion. We look each other square in the eye and we observe to way to travel through in order to reach the summit, and we wonder about the distance that still we should travel through.
This is beyond any worldly bliss and fear. On this Earth, a human being also wants to eternize this instant of union through common understanding, but this moment passes and he feels embittered and empty, emptier than before, because there was a personal pleasure, and pleasure has nothing to do with spirit and the secret of the spirit.
But the spiritual life reveals us this secret: souls can eternize their union just through spiritual love; thence, even though we never met, as soon as we see each other, we recognize each other, and it is as if we were together one hundred years from now; there is a loving discretion to forgive our defects and faults; there is immediate understanding and fusion of soul with soul.
The joy of friendship consists in being able to see each other and in being intrinsically united, because one’s joy feels embittered when we think that we cannot see each other any more. The reunion of souls is a gift granted to us by the Eternal Renunciation. Once we said “Your life is my life, and your love is my love”, this remains forever.
Even those who passed away come and say: still we are here. Do you believe that your veil is not my veil, and that your cloak is not my cloak? We are ever young, and have chosen a life of the same kind: we have the same enthusiasm, not a negative enthusiasm, but an enthusiasm that gives life, which confirms one’s reciprocal love throughout little differences as to words or opinions. Time shall pass, other events shall come, but we shall be ever united in a supernatural way, even though we go across the dark vale of death; we shall be united because our meeting is a reunion of souls.

Teaching 18: Here is the Regulation of Cafh (August 11th, 1956)

These are the initial words of our Regulation. They do not say, “It is written, or rules”, but “This”. This Regulation is something spiritual, abstract, undefined, unwritten, and contrary to that which one can imagine.
Our Regulation does not begin directly with rules, but says, “This is the Regulation of Cafh”; seemingly, it means that it has no form or law, and cannot clearly be reduced to something. This first sentence is as a seal of the spirit and reminds Paul’s words to Corinthians when he says: “You are letter of Christ”. He means that one is the law of Christ, the divine word is alive through us. We are the expression of our Divine Regulation. We are the Regulation of Cafh. As soon as we tread on the Path, from human men we become divine men; from human laws we pass to divine and spiritual laws. The Regulation of Cafh is not imposed laws, but a spontaneous way to live adopted by someone following the Regulation. This is not imparted at random, or determined by communities or peoples; it is imparted by the natural law and the divine law that allows Renunciation coming true. All those that renounce, live according to the Regulation. The Divine Mother has given all these intimate rules: it is the eternal law that takes form through acts of our life and leads us to the conquest of the liberating renunciation.
Laws make sense when are necessary, but later, if you tie yourself to them, we become slaves, and these laws lead us to fight against them; however, when they are spontaneous in ourselves and emerge as a need of the soul, then these laws become our second nature, and we can burn the Regulation, but the latter shall not disappear because I learnt the Divine Law as an ascetic technique to achieve my purpose that is part of myself, it is myself, and I have chosen it by vocation.
We feel the need of living our Renunciation life: but one has to fight against human nature. If one’s aim is divine, our nature darkens even the purest ideal, the most shining sun declines somewhat darkened by ordinary passions. When we speak of passions we do not mean bad passions, but a change of age or customs. This is so because still we do not posses the gift of Divine stability; so we need to write the rules. So every soul has written rules on his Path, because these rules are like a fulcrum, a memory. We do not need to open the Regulation to know how to behave. Even if this Regulation disappears, we won’t stop living like that, but when the integral light of the soul grows darker, we open the Regulation to renew our fervor.
The written teaching does not exist for vocational souls, because the Divine Mother speaks to their hearts: the Mother is the quintessence of God’s Revelation, of all mystical paths, the holy sign of our race: the Cross upon the Circle.
Just when the disciple is prepared, this voice speaks to his ear and teaches him the basic idea of the race: to go across the bridge of his reason and to develop his divine intuition. The Divine Mother says to the soul, “This bridge becomes your effort, your asceticism. I shall be close to you, and after you go across it, I shall disappear and we shall be One”
This is the sign of our race. We have to conquer the reason to be again what we were. If we fall, this is so in order to get up again by ourselves, and to know ourselves.
The Regulation is the essence of our spiritual life. To renounce means to awake, and we need efforts to awake, and rules of life such as those given by our Regulation to go across the bridge toward the intuition.
We need a written Regulation to awake every time that the rational dream drags us toward our human tomb. The Regulation does not allow us to stop; it makes us contemplate the illusory aspect of that which we left. This bridge that we have to go across is full of corpses, but the Regulation pushes us. Since human weakness tends to soften the law written on the soul, the Regulation written on our heart, which is the expression of our soul, is written by men.
But even so man forgets this law, undergoes times of great darkness, and then Superiors lead the soul bear in mind the law: they reproach us, follow our steps, and recommend us the Observance.
The Regulation needs to remain written until the day in which it emerges spontaneously from the soul by the sanctifying grace that dwells in the soul. It is the expression of our works. Then we are neither ordinary people any more, nor a soul that needs a whip to awaken. We have acquired a true wakefulness of the spirit; we are about to reach the other shore of the Eternity.

Teaching 19: Cafh’s Goods Will Be Intrinsic (November 8th, 1956)

Cafh is bound to carry out a providential and social mission in the world, according to the words of our Regulation.
Thus the Mother wishes to give us the solution of problems and ills of the world.
Our age gave rise to a great civilization; man achieved great developments by his efforts, but all this was costly, and always he has to execute horrendous slaughters and to wage great wars. Material goods obtained are maintained and preserved with pain and sacrifice.
So, man needs a new sense of possession, of what is and of what is not, and he shall find this solution in real goods of the soul –intrinsic, not extrinsic ones.
Soul goods and intrinsic goods: Intrinsic goods are neither gifts nor soul possessions, nor moral, mental or sentimental possessions.
Soul good and spiritual good is not the same; there is a basic difference between them.
Let us see: the one that leaves all, and leaves his family, his comfort, et cetera, is a hero and his action is extraordinary; he makes all, or thinks so, for love to the Divine Mother. But perhaps he later develops a possession within, a psychical attachment (through soul goods): to help Humanity, to pray, or to reach the supreme liberation.
In a book written by a famous physician that went to India, he relates his visit to a great being and, one evening, while the two conversed, someone said to this wise man, “Here I experience so much peace and quietness that I do not desire liberation”. And the wise man replied, “That is liberation”.
In a life of renunciation, one may desire liberation, but desire is not liberation. Desire is to want something for oneself, and even though it is a good of the soul, it is possession.
For instance, prayer is something coming to us, because our life prepares us: schedule, observance, and psycho-technique through methods.
We accumulate energy, as a little boy that, as soon as you loose him, jumps and runs. As we get strength, we get what we want; this is an infallible and natural law; we acquire a power and believe to have something moral, a gift of power.
Also we have the gift of sensitivity.
Our life gives us this gift; we acquire it through a daily drop of blood poured on our heart as mystical liquor. Since we cannot escape, we devote ourselves totally to it. We acquire as greatly expanded emotions as none can ever dream. Later dryness gives greater capacity to our heart. We contain all there, and this love expands as long as it contracts, and we become missionaries that attract souls. A word, any event expands our sensibility.
But if we notice this capacity, then we may believe that we possess something.
As to mental things, we acquire true gifts, but since it is very difficult to use one’s intellect and not to fall under the yoke of the reason, the lesser we know, the better for us. We have to pay a price for our knowledge: our soul is enslaved by our knowledge, and it is hard to remove this.
If we stop knowing, we begin to see on the light of the superior mind; then we know not-knowing, and we are illuminated by this light.
As we enter the Seminary, we are told to leave all our learning and to lose the tyranny of the reason. As we break this chain, the divine essence remains and transmutes all into a superior power. We stop being school-teachers, doctors, and so on; thus after we lose our limited knowledge, we reach a universal knowledge. We break a thread, and we are given a stronger thread.
Reason becomes our servant; we make manual tasks and learn this quickly. But the danger lies in thinking that we have power to control the reason, and that we can handle the world and to love all: this is a negative truth that confines and crashes us.
For instance, a country accumulates wheat and keeps it. In times of scarcity, this nation sells it at high price, but in a year of prosperity in other nations, the above-mentioned country tries to sustain this high price, wages a war, and harms others that cannot sow and must purchase wheat.
The same occurs in the Church: the possessive good crashes the Church. If this good is not possessive, then one does not keep anything. A dog eats until it is satiated, but later, when its need is satisfied, does not react if another dog eats its meat. Man keeps things in the cupboard, and wishes his goods rather to rot away than to give them (for instance, Brazil’s coffee, and the United Fruit Company’s case).
A moral good (prayer) is the same; we ask for those persons interesting to us, and the rest... damn!...
Christ called and said “come to me”, but the Church says so to its devotees, and promises Heaven, but sends the rest to Hell.
We have to ask for those known to us; but the rest has to expand, as a sunray that does not ask whom it heats up.
We have to place the pitcher in such a way that all may drink its water.
If we act in a possessive way, then prayer not only contains us, but also contains those persons that we love. If our only love is Cafh, then we create another religion, another circle. We have to reach those people that are not familiar to us because the Divine Mother is our love. We have to love those that do not love us and to have feelings for all, and if anyone is sick or a bus overturns, we must not think only of our own people, we must think of all.
Even the Teaching must not be kept. This is a wrong interpretation of silence. We have to talk and to give according to the understanding of others within their reach. We must put us in a trader’s place. We harm him if we give him the literal, detailed and nominal Teaching. This is false charity.
Possessive teaching is a teaching kept and not given. If we keep it, it is not ours: it is ours through expanded love. We have to give it even to the most skeptical persons; this is wisdom; this is Intrinsic Good.
The Spiritual Good is negative. The only Spiritual Good is peace, simplicity and disappearance of compounds: intellectual and psychical principles et cetera.
The Unique and True Good is that of the Spirit.

Teaching 20: A Social Renunciation Program (September 15th, 1956)

When our Regulation says that we have to obey and respect the laws of the country in which we live, gives us a whole social renunciation program.
The Son that renounces has to stop thinking and feeling –he must “be”. Renunciation leads us to die outward as to our way to think, feel and act, in order to be beings, after we died like that. The important thing is “to be” –the spiritual realization– but this spiritual realization, this contemplation and action in our renunciation life, would be vain and useless if it were devoted only to our inner improvement; moreover, this inner improvement should be made from inside outward. This means that an essentially progressive soul feels from the initial start of the path that perfection is non-existent if you do not communicate this perfection to the whole Humanity.
A Son with Renunciation Vow has a transcendental mission, in spite of being detached from the world: that the direct results reach the souls as social results.
Now, how to combine this power that arrives in the world with these two concepts of our Regulation, that we must obey and respect ideals of others? Apparently, if we are souls that wish to liberate, we have to make a revolution and to change laws, regulations and beliefs. But this looks like rebelliousness against established values; naturally, if we live a renunciation life, we want the inner perfection of the souls and to change the world. Apparently all this is opposite to the words of our Regulation, but it is not so.
The point is this: the outer law of men and governments of the world is external and therefore imperfect, and in the Teaching of time it must be substituted for the universal law, unique, inner, and of the soul.
As we obey, we carry over our shoulders the cross of men –that is as heavy as the outer cross. This laws lead man only toward destruction. There is a season of peace, but this peace is apparent. As worldly men speak show horror to war and say that war should not exist. Before the Second World War one talked to Sons of Cafh that felt horror of war. What happened? There was collective dissatisfaction, possibly influenced by the spirit, since if we emanate spiritual forces, this brings collective dissatisfaction to all, but since they are not educated for the spiritual Path, instead of feeling dissatisfied with themselves and led by this to renunciation –to the inner possession that is the only true one– since they cannot do this, direct their dissatisfaction outwards and communicate it to the world. That is why discontented people become bellicose.
Certain Sons have felt horror because an animal was chastised, even understanding certain habits of ours in America; but when the war psychosis started, they reasoned quite differently: they wanted to kill because they felt it was fair.
They have forgotten Christ’s words: “If your enemy slaps you, give the other cheek”. But peoples want to have their rights, and that is why peoples attack each other.
Every law leads to this, but we have to mend this radically, but not against the external law. Any law loses its value when man recognizes that he must expand his energy from inside outward. No matter if Paul or Francis is in the government, but we know that our own actions have exalted them to the government. All this can be good or bad, but it is the outcome of our actions.
The true law is the inner law. So, our Regulation does not contradict the spiritual law, because if we respect the laws of a country, but we are what we have to be within, then the world shall experience a transformation.
And just Renunciation shall transform the world.
We wonder if this is too much. No. All religions have proclaimed this. But let us listen rightly at the Regulation’s words. It says “to respect”, but not to be attached to the law.
Religion and Renunciation are opposite. Religion is the raiment of the spiritual Renunciation. Religions tell us that there was a flame there, and that this flame gave rise to a being, to an image. But when we say “to respect” we do not mean any attachment to it. Any religion is based on Renunciation, on the inner and spiritual reality; their founders are true envoys of God; but they did not give an outer regulation and did not found the religion. All is based on this, “in Buddha I seek refuge”, “In “Dharma (method) I seek refuge”, and “In Sanga I seek refuge”; this means that our spiritual realization is through the Teaching of the Masters. Dharma is method, not religion. “I adhere to Sanga”, “I found my spiritual life on total renunciation”. And those that come later make of this a religion, but the Buddha does not. He calls and does not reveal mysteries of the hereafter; he just explains how to liberate a soul in this lifetime and always by means of Renunciation. Buddha says that all is sorrow and suffering, and that you shall overcome pain only by surrendering yourself to God. The same happens in Christianity.
Christian Religion is a powerful structure. Christian peoples created the most destructive war in the Universe. If you think a little, you ask, “Does this make sense compared with the Sermon on the Mountain?” There Christ said, “He who wins, loses; blessed those that ask: the poor. Christ’s word is based on Renunciation; Take your cross and follow me; the one that wants to come behind me, leave his father and his mother; he has to fight against affective values and be founded on Renunciation. We are Cafh and make nothing more than to state what all great Masters said, but theological and religious explanations have distorted their words.
Our obedience and respect are only tools to understanding; because if certain Community tells that its path is good or that we should vote for certain President, not for this we must follow them. All this is valueless to us; the fundamental value lies in the unique inner law, and if we practice our Renunciation Vow, already we won partially the great battle for the salvation of the world. If this Renunciation comes true through sorrow and pain, then it shall be a fruit of salvation for the souls, and many other souls shall adhere to this, if we leave any possessiveness behind, if we go inwards, and if we die to any contradictory and changeable appearances that are colliding, and that come near and later move away. Our law is within. We should demonstrate human beings what is essential to them; we should beautify and save their souls –the one that loses his soul has lost all.
Our law should be based on Renunciation, which expands towards all beings. So our respect of lays and religions becomes a method and effort that instead of leading us to dissatisfaction and rebelliousness, makes us understand how the external laws change continuously.
Renunciation does not change –it is a spiritual truth.
Surprisingly those that we consider spiritual beings are carried away by dissatisfaction, injustice and worldly justice.
Renunciation makes us die to the world, detaches us from this community, and takes us out of this collective psychosis; Renunciation gives us peace and understanding: this ill can be removed in the future by means of true detachment from outer things, not by thoughts and speculations, but by a real, whole detachment.

Teaching 21: Inner Virtues (September 22nd, 1956)

We must bear ever in mind that any virtue is essentially inner and that any total external help from virtue is not virtue but method –a method to get certain virtue.
The soul in search of God must be ever cautious and not to make a mistake and mistake outer for inner, above all as you deal with virtues; also the soul should not mistake a solid and true virtue for those outer acts helping and fostering this virtue within, but that are not virtue at all.
Only an inner virtue is valuable and true. But if we follow the advice of worldly virtuous people, we never get anything, because they say: it is important to be good within; but in spite of saying this, we see that the method of life of a person that says this is so opposite to the true virtue that we observe clearly that virtue is only a rational theory in the world.
The Son knows that the Teaching gives him the method that he has to practice externally. In the booklet The Heavenly Child, you see how the angel that has lost his wings cannot fly again if nobody teaches him. Likewise, you can acquire some virtue just by desiring and loving it, but you need an outer method to reach it. This method is not the virtue. The method gives us the habit of an outer virtue, but if one does not acquire this virtue within, then a virtue of this kind, this outer life is opposite to the true spiritual life.
This would be to deceive God, because we would show externally something that we do not possess within.
Perfect virtue is virtue that dwells within, but that also is demonstrated outside. Very likely, a virtue not demonstrated outside does not exist even within, and an outer virtue not possessed within, is a harmful and terrible habit of the soul.
Our life is made of methods to acquire virtues, and has to reflect the inner life of the soul, of the heart. Our outer aspect has to reflect faithfully how we act within.
A soul runs ever the risk of acquiring an outer habit and harming an inner virtue.
Observance is the honey in Community’s life; it is soul nectar aiming at perfection. A soul adapted to the Observance knows the most perfect happiness that is possible to acquire, because the one that Observes with fidelity and love, knows that this is the best measure of an inner and spiritual virtue.
True Observance is the spirit of Observance, of perfect Observance. It is beautiful to run as soon as the bell sounds, to keep silent, to talk when recreation time begins, and to eat according to indications and instructions, but to fulfill with fidelity and punctuality does not mean to possess or to acquire the virtue of the Observance, because Observance, spirit of Observance, is to see how you progress with this Observance within.
For instance: Observance is to be happy and joyful during the recreation time; sometimes a Son knows how to socialize with his companions, but sometimes makes the mistake of socializing with himself. For instance: if I talk about what is interesting to me, and my companion wants to talk about other things, and I continue to talk about my own things. Virtue is absent there. For instance, I like things that are offering me because it is the Divine Mother that prepared these things, but if I emphasize very specially my meal, then there we find gluttony, and not Observance.
You notice this at once: if I prefer certain meal or I see that my dish is more or less abundant, then I do not eat for the Divine Mother’s love; there you find a remnant of gluttony; there you notice the spirit with which you ate; gestures or references tell you that the mortification virtue is absent.
Example of a modest look: You notice the state of a person by his eyes. If your look is modest, you have overcome the curiosity because you look within. Sometimes when a Superior is close to the Son, the latter is quite modest, but as soon as this Superior is far away, then the Son looks and sees all.
Manual work is like prayer for us; it is integral part of our Observance. An Ordained Son has few hours of manual task, apart from days off and festivities. Why? Because we take for granted that he produces 100 per 100, and he is worth ten, twenty, and hundred.
But also certain Sons practice the virtue of manual work, but do not put into it any thought, love, essence and virtue.
Perchance is productive our work because is hard work? To move a stone, what is more valuable: strength or skill? No, we must work with love and will, and to put inner virtue into it. It is not enough to perform a task because is an order; your work must have inner light; otherwise it is in vain.
Outer acts are just stimuli of the inner virtue; above all when there are Vows –the essence of the Observance.
The Son keeps silent mainly during the day, and his silence is his voice to talk to his Divine Mother; but, what is the use of this silence if one minute talking is enough to offend a companion, or he feels hurt by a remark? He is like a person that fills up a pot with delicious honey and later eats outright and even does not taste it. We must be faithful to the Mother, and this virtue grants to us the greatness of heavenly angels, but what is the use of this if we do not do as we should do, and always we keep something, and when we are going to give the last little drop, we keep it?
Our fidelity is great, but our heart reproaches when anyone offends us, and we judge our Superior if we feel that they were unfair. Thus we stay at the side of our personality.
Our obedience may be great, but sometimes has its dark spots. If we do not like something and the Superior forget to tell this, we keep silent. Why do not we interpret those words that the Superior does not say? We pay strict attention to sayings.
The point is that the true virtue us within; the outer side is no more than the method leading to virtue.
Since we have devoted our life to look for virtues and to find the Divine Mother, we cannot change anything: Observance is inner, modesty is absence of all that I do not want to know because this is not up to me; spirit of sacrifice is not to reveal my likes or dislikes, or my favorite works or not; spirit of sacrifice is to love orders, and not merely to stand them, by looking for them and transforming them into the good of our living. You do not find the Divine Mother by means of sweetness, but by standing the sorrowful reproach by which one suffers more and more, by being with the poor and the needy, and by suffering and being despised; and by being with the destitute through our participation in their lives and pains. How can we do this?. only with pain, endurance and offering. These are the virtues of the consecrated souls.
This is the life that angels envy –an admirable life indicating that the salvation of men lies in the spirit. This is the method that leads to the Divine Mother, but it should reflect the virtue existing in the soul, in the heart; it is the essence of the light that we carry in our hearts, and just then this light shall be a perfect light because it shall live in our hearts, poured on those around us: Humanity, Cafh and Community.

Teaching 22: Spiritual Direction according to the Knight Great Master (October 6th, 1956)

This is a matter of common concern because almost all Sons are under his direction. Here he explained his concepts about the direction of souls, and his particular methods to share and understand his idea by identifying us with it. All this is particular and nothing has to do with the method of other Directors that lead the Sons toward the state of perfection; even he does not want to change or contradict instructions given by the Regulation and Interpretation. No. Every Spiritual Director has his own method.
In the Superior’s case, the only way is the pointed by the Regulation and Interpretation. The Knight Great Master’s mode does not contradict or criticize anything; simply it is his mode “because”, he said, “as human beings we are like flowers; every flower has its type, its perfume and its time to bloom; the worst thing would be to believe that one should follow a one-sided path. This is impossible”.
When a soul surrenders to a Spiritual Director, this choice does not depend on the soul or on men; this is something mysterious, divine, and unknown to man.
You cannot explain rationally the law of union of souls, and you cannot define it because “what I think or you think” comes from God.
Also the Knight Great Master thinks that, when he is given a soul to direct, this is so because the soul has been united with him from other times. He does not know where from, when, or how, but he cannot imagine that a soul can be directed just one day. This soul comes from earlier times, from a distant time.
Of course, this is a personal opinion, because his direction is something of God: it is like love emerging when it wants.
“When I receive a soul to guide, this soul is mine, and I am of this soul”. This is not a relationship of dependence, but strictly a relationship of union. Love is the only one that gives spiritual union; there is no dependence between them. This understanding is fundamental. This means: “I understand this soul, and this soul understands me, and what this soul receives of me shall be the only ideal rule that this soul needs to reach perfection”.
Knight Great Master’s opinion: The Spiritual Guide begins in the eternity and ends up in the Eternity. This is Union.
Therefore, if the soul went to the last corner of Earth, this does not mean that his guide ends up. There cannot be something that is and is not at the same time. Once you loved, you cannot stop loving. A soul belongs to its Director until it attains perfection. It is the only good and purpose which you can aim at.
Spiritual Director and Superior are two different things. What the Superior says and teaches is wonderful and extraordinary. But if the Spiritual Director takes charge of a soul, he directs this soul any time: “I have to be with you, I belong to you in spirit”.
A soul cannot have veils for his Superior; these are not veils of words, but veils as to the voice of the heart; there must be inner sincerity.
The Director teaches continuously his soul and gives his teaching. The influence is physical, astral, mental and spiritual. He must be able to become his image, his example: This way the soul moves toward God.
The Teaching is universal (first type) when is imparted to men through Revelations of the great religions, and is written everywhere.
The Teaching of Cafh (second type) is imparted to the Sons. The Teaching of the third type is deep and intimate, and it is imparted to us through Spiritual Direction: from soul to soul.
Therefore, one should not be surprised if we are not called periodically, because sometimes it is better so; otherwise, this conversation becomes a routine. As the Director is above all a teacher, he could respond to or direct a habit and this would be a burden, not any help.
The Knight Great Master has his own method: he directs with a reproach, and utters a word when all are together. The main thing is to think much of the Sons and to remain close to them when they need him. He prefers that they ask his direction.
He leads by making a wry face, or by clapping one’s shoulder. The Knight Great Master says that he has not the gift of communication by word as other spiritual directors do.
He gives every one the teaching that he considers ideal.
Personal concept of the Knight Great Master: If a Son comes and tells about his distractions in prayer, he gives him the remedy once; and he dislikes repeating things. To repeat things would be a waste of time. If your sayings are many, you are wasting much.
He has talked to certain souls just once in their lives, and nothing more. It would be a repetition to continue his teachings. There are Eternal Teachings: Teachings of the Spiritual Director must be Word for the Son.
Do not feel helpless if you do not converse with the Director. This conversation could be just a pleasure and nothing more.
You should listen to the Director’s voice when you are alone and meditating. When he is far away is nearer, and in dreams also teaches and guides us if we are ready. His method contains few words.
The Knight Great Master’s conviction is that just as the Mother gives life to his son not only talking to him but also keeping him close to her boson, so the Director teaches.
He gives always the Teaching: strolls and meals; he gives them his own strength and magnetism.
The early Sons felt the need of being close to him. A father influencing his son is something fundamental. So, master and disciple should have the same spiritual trend, the same likes; just as those that marry like the same things, so the souls walk together toward the spiritual perfection. The Director must be an example. But one should see him, because it is easy to make a mistake in this. Usually one believes that a Spiritual Director, a Superior, has to be a saint to imitate. This is totally wrong. We flowers entirely different flowers, with a different mood. For instance, a phlegmatic person cannot imitate a person of a nervous mood.
Imitation is inner. Outside you find a man with his habits and so on. We imitate a man that has realized God within. Imitation is in the very womb of the Divine Mother, in the most secret place.
The Spiritual Director should not be a guide, but the one that prepares the path, and removes stones and obstacles.
The souls do not want to be touched. The more you touch roses, the more they whither. You must water them and remove weeds, but not to touch roses too much.
Certain people believe that the Spiritual Director shall give the Divine Union. This is a self-realized mystery. The Spiritual Director is the image of the Great Spiritual Director.
The Loving Union must be only that of the Spiritual Director and the soul under him. The image of the Great Spiritual Director is leading us from the hereafter: He is the door toward the Divine Realization.

Teaching 23: Treatment of Children at College (December 17th, 1956)

Lecture of the Knight Great Master based on written remarks made by Mrs. Amelia at request of him. He used those remarks exclusively related to education and treatment of children at college.
To educate children is the work given by the Divine Mother to this Community. Mrs. Amelia says that the name that we have taken –Integral School-Teachers– is very beautiful, but if we do not fill it up in every aspect, this name may make one laugh.
Since the beginning, the college has offered especially to children a material treatment. We were servants, and they were owners of the house. So they were educated in such a way that the memory of the teaching and the love that they received shall remain in them forever. This was possible as they were some few children, but as their number increased, we could detect several defects. This year, the Divine Mother made us experience a very hard trial, and other ten years have to pass in order to forget its effects. We spent ten years to build our present Work, and now we have to start again. To start again is not to fail; it is the best that a human being can experience, and above all in case of a spiritual being. The Divine Mother wants a totally new spirit in us, and not an spirit of surrender, but of super-surrender.
Let us see this. The Daughters are excellent educators of children, but when these children are some few, because as they are tested with many children, they fail, and cannot control these children. You can see it in broken yards and in neatness of these children.
Other schools, which are considered very good, have one person for every 40 or 50 children, and are rightly in charge of them, but we have no more than 10, and fail.
A factor observed by Mrs Amelia: The Daughters love these children, but their love is more potential than active. They love in a collective way, but individually they lose their temper, orientation and perspective, and this damages the individual direction of a child.
For instance: the maternal aspect of love is absent if when a child falls, you ask if something is broken, and you do not see if this child is hurt; also the game aspect. Games are promoted in our college. A college with no game is a prison. But according to Mrs. Amelia, in games of our children there is hatred and rancor; as longs as they try to win, they kick each other.
The Knight Great Master feels that you should watch over children, not while they sleep, but when they expand, during their games, by observing their reaction, and guiding and reprimanding him.
You should not observe them being seated; this is to rest and leave the children to develop alone. No, we must be right there, paying especial attention to them during their games. We should not rest them, since our action is there. Usually, now you use a whistle, but this not as effective as the voice vibration. A whistle is easier, but children need to play within our magnetic area.
The education of a child depends upon one’s example and one’s word. Our example is that of renunciation, but our words not only are on the level of the uniform that we wear. Many times, one addresses strong words to these children, which gradually inhibit and transform them into those epithets that we used.
All this is obvious now that we have more children; therefore, our responsibility is greater for these children that the Divine Mother gave us for their education.
We must be more and more, and live only to help them in the true sense of the world. Never say “I cannot”; this is not proper in the Divine Mother’s Daughters, who can do all. We should be as a mother at her home; she has time for all; time does not exist. We are Integral School-Teachers, that is, mothers, school-teachers, sisters, friends, and everything that circumstances may require.
We must meditate rightly on this. Under Salesian Brothers are 800 children, and under Mother Cabrini’s Sisters 6 to 8 of the latter are in charge of 800 children, and these Sisters have no problem.
We must reach the integral power of the Mother’s Daughters. We should say, “She is in my heart. Forward!”.
One’s body is weak, gets tired and ill, but the Divine Mother is close to us, and we get strength from Her for all.
All Sons are very good and have the true spirit; but this spirit still exists potentially. One has a virtue, and other has a defect. Sometimes one Son practices the Observance and has no common sense, and is a good manager, but does not work hard. The seed of the Master’s sowing has to sprout: to be good organizers and administrators, and true Daughters of the Mother.
May we learn to die at this retirement. May the whole past remain on Earth. May all of us start again, from the Mother, not partially, but as a whole, in one piece, because we can do all from Her. May we have true detachment. May we avoid to think: I do this right or wrong. May we forget it. Then we shall have strength to lead the Argentinean Nation, and the United Nations if necessary. Otherwise, we need an entire lifetime to make something.
This year we have to make new changes. Hope all of them for good. And after tears, may we harvest joy.
We cannot have difficulties, since we have left all. This is for the world. Our difficulties are only related to our spiritual progress, to our soul. We have no inner problems, and our skill to solve all has to manifest this outside.
Our Renunciation Vow is the lever that can move and save the Humanity, but this strength must be effective and convincing, real, active, and not only potential.

Teaching 24: Community Vocations (December 18th, 1956)

Tsong-ka-pa says that the seven first years spent in a Community are the most difficult, because the spirit of Community takes forms during these years; the ten following years, the Mystical Body of the Community takes forms, but the Community is unshakeable after fifty years.
He means that the beginning is the basis, and that the first souls must be rightly formed because they are the foundation of all.
Our Community is like chess: in our Community every soul plays a part, and all need to contain in themselves every aspect of Community life.
The Knight Great Master can say that the Tables of the Solitary are already formed, and that he may discard them, but he cannot say the same about communities that still have to be formed. If we consider they short life, one may say that much has been done, and still there is much to do.
In the initial start there is a very important thing: to establish rightly the vocation and to choose vocations.
This is one of the greatest and hardest problems. To know which souls are destined to live in Community is one of the deepest mysteries of the Divine. Of course, there are many outstanding souls, of sacrifice and prayer, that living in Community failed, while we called other simpler souls.
It is important to know what souls are chosen souls. How can one say yes or no to an aspirant? The Knight Great Master refuses to test them and that they return to the world if he considers them unfit. He is reticent in this sense and feels an awful fear, because his little experience has taught him that nobody that touches this fire avoids to be burnt. None treads on the sanctuary of the Divine Mother and later does not stand such a terrible and deep wound that we do not know if can be healed. They are deadly hurt in spite of not taking the Vow and of being free of any commitment.
We must take especial care of not hurting. But if they satisfy all requirements for their Ordination, should we admit them? What are those factors that determine us to do this? We have no vision to say if a soul is useful or not. Therefore, we must pray, and patience is our second weapon. We should recommend these souls to the Mother, and to avoid any interference from our personality with this request, even we should be unaware of the name of this soul. There are many factors that excite human sympathy, which is always false and counteracting before the mysteries of God.
We should pray impersonally. Prayer is our weapon. Only the Mother can give true solution.
Let us speak of those souls with vocation that when are in community, have no peace or strength according to their vocation. Why not? Is it their fault or our fault; or Superiors’ fault that do not know how to lead them on the path? We had and have souls that are at this point.
Let us discard those souls that, carried away by their enthusiasm, hold this wrong belief: that Ordination and to be Ordained means to be superior and to give orders.
Let us speak of young persons with true vocation. We should observe them in depth: their ideas should not vary, and sadness should not crash them.
You should cheer them up to stand fast. A soul may be idealistic, but if we find a true love to the Divine Mother, we have to help and guide this soul to stand fast. We should not test this person and later send it to the world, so that they see if are able to follow other path.
Let us pray for vocations. Just the Mother can illuminate them.
Let us take care of the Observance, not only by inner renunciation, but also outer renunciation. The world can also practice inner renunciation, but we have to be models of asceticism and Renunciation. We have this grace of living as none in the world: to renounce.
An image of living renunciation: outside and inside. This gives us strength to attract true vocations. Saint Therese said: When a Community is rightly formed, one can admit lukewarm daughters, but send good individuals to form a new Community. The coming souls shall not fail if we are good individuals. Men are weaker, and women stronger; the latter have more spirit of sacrifice, and are not as sentimental as men.
May God illuminate you and illuminate us to be able to guide when these souls are with us: to open their hearts and to put in their hearts the Divine Mother’s heart.
All have to weep for failures, but we are totally responsible before the Divine Majesty.
The basic point in our life of prayer is: I am totally unfit, but may my life, my spirit of renunciation be so perfect that nobody gets disillusioned or loses his vocation by