Robert Linssen: Homage to Carlo Suarés
Robert Linssen: Homage to Carlo Suarés

(Revue Be Free, Number 268, July-September 1976)

When we published our review, we learned with deep emotion of the death of our great friend and loyal collaborator, the writer Carlo Suarés. We send Nadine, his wife our condolences and our loving thoughts.

Carlo Suarés was born in Alexandria (Egypt) in 1892. He studied architecture at the Ecole des Beaux-Arts in Paris and obtained his architectural diploma after the war of 1914-1918. As early as 1921 he contacted Krishnamurti, of whom he was one of the closest friends and collaborators for a long time.

The literary activity of Carlo Suarés began around 1927. He then published several works among which: "The New Creation", "The psychological comedy" and "What Israel".

The "Psychological Comedy", a monumental work published around 1930 by Corti editions in Paris, must be considered one of the most fundamental of the author's writings. Carlo Suarés shows there the provisional and conflicting character of the ego consciousness. He exposes there the three phases of the history of the psychological evolution of the "me". First phase: birth. Second phase: maturity. Finally and above all, third phase: bursting or liberation.

Here are the very significant passages from the "Psychological Comedy" (p. 308):

"The first phase is the childhood phase where the self is formed. "

"The second is the period in which the self that has formed is developed to its full development. "

"The third is the period when the ego finally gives in to the mature individual (maturity is precisely nothing other than the possibility for the individual to break his ego). "

"The first phase is that in which Time is constructed, the second is that in which Time is destroyed, the third is that in which man has found the Present. "

For Carlo Suarés, this was not a defeat or a bankruptcy but, on the contrary, the very happy triumph of "Life over the entity".

We read p. 297 ("Psychological Comedy"):

"When the self has disappeared, the psychological life becomes much simpler. There is no need to tumble into new sensations at all times in order to get the opposite of what he is looking for." All of Suarés' work is imbued with the deepest sense of the constant creation of a Universal Life which he will later refer to as "something fundamental."

In this regard, he writes ("Psychological Comedy p.115):

"The completely conscious man is constantly changing, because instead of identifying with an object - his entity - he identifies with the purpose of this object: life. If at some point he has to choose between life and him, he will opt for life, at no cost. This constant identification with life does not and cannot involve suffering."

Criticizing the Cartesians with a certain humor, he wrote (PC, p.285)

"At Descartes, the sleight of hand is much more beautiful: Who am I ? he asks. He only responds with a series of negations, I am not my body or my passions, etc. On the other hand, he pretends to think and even think himself. However, he concludes strangely: I think, therefore I am. Logically, he should have said: I think, so I destroy myself"

Later, he was to write a work entitled "Critique of Reason Unclean" -- The title itself is a whole program.

Carlo Suarés also devoted himself to painting. He was interested in figurative painting and sought the synthesis of light. He did this using turquoise and purple pink as the base colors. It is only after fifteen years that he believes he has mastered his new technique. It was at this time that he wrote "The Chromatic Hyperbole" to orient himself definitively in a non-figurative painting technique.

As early as 1945, Carlo Suarés went back to writing various works, the most remarkable of which are "Krishnamurti and Human Unity," "Critique of Reason Impure," "The Kabbalah of Kabbalahs," "Of some sorcerer's apprentices," etc., etc.

His work "Krishnamurti and Human Unity" is the result of more than twenty-five years of collaboration and close contact with Krishnamurti.

We read these lines there ("Krishnamurti and Human Unity" P.)

"It is a question, immediately, of breaking the conditions which stifle us in a world where the so-called values ??of civilization have turned against themselves. "

"We will see with Krishnamurti, that breaking down these barriers is very difficult because our thinking is used to working in such a way that it conditions itself.

Our reason, as it sees itself identified with a seemingly permanent "self" throughout the duration of our existence, is the product of an automatism. This functioning, usurping an identity, sought by all means, in particular by theology, to justify itself.

However, as this vice persists since the man accumulates the archives of his soliloquies, we will have to clear our mind to an unimaginable point, if we want to see ourselves as we are. That's the truth for Krishnamurti. Let's go no further.

To be aware of what there is in our consciousness under the influence of any provocation of life, that is knowledge, total, infinite, timeless. "

Carlo Suarés thus concluded his book on Krishnamurti (p. 230):

"The human is beyond thought, beyond words: in truth with Krishnamurti, love entered dans the ultra-sound. "

After working alongside Krishnamurti and translating most of his works into French for almost 40 years, Carlo Suarés, who had always been a cabalist, devoted himself to the study of the unknown esoteric aspects of Kabbalah, some of which he possessed keys of the highest interest.

It was at this time that he published the "Kabbalah of Kabbalahs" and the "Restored Bible" (Mont-Blanc editions, Geneva).

The most ancient myths, the most obscure symbols receive in this work a light which has been lost over the centuries. Hence the title "The Restored Bible".

The following fragment reveals the very deep climate of the work. We read ("Restored Bible", p. 256):

"In the truth of the Myth, the Wedding is a perpetual renewal, because the Bride is none other than our psyche, and the Bridegroom is the cosmic energy which fertilizes it when it dies intermittently to itself and becomes again virgin and new, always present at the moment that arises. "

We find here, a whole phase of the teaching of Krishnamurti or true Zen-Ch'an in this motto "To be present in the Present", "To be new in the new moment" is for Christians the true meaning of examination of the "Old man", this Old man evoking the enormous constellation of memories accumulated over a long past.

The result of this "death to oneself" (one must die to be reborn) is then commented on by Carlo Suarés in the following paragraph (p. 256):

"The spark which then passes through it (our psyche), may or may not bear fruit: this 'son' has no attachment for the psyche, and she is never a mother, she is always a wife and does not know her own works. "

This knowledge as a myth has had its role in the past. Today the myth must die and be classified in mythologies. Nothing can justify us tackling the problem of Knowledge through the wrong end of its symbols, its archetypes, the individual or collective unconscious, a return to the past, because (true) Knowledge is immediate: it is our own maturity. "

In his "Judeo-Christian Myth", Carlo Suarés was already preparing us for the liberation from the grip of myths, not by rejection but by understanding.

In 1974 and 1975 Carlo Suarés published "Le Vrai mystésre de Juda" and "Abris mensongers" (Ed. Laffont).

His latest book "Memory on the Return of the Rabbi Who Is Called Jesus" was considered by him to be his philosophical testament. His dedication reads: "In all friendship, my dear Linssen, I hardly need to draw your attention to this book which could be my will".

Commenting on this fundamental work, Marc Tivolet declared:

"Breaking through the symbols that have haunted consciences for almost 2000 years, Carlo Suarés interprets a prodigious revelation: our space-time universe is not the only universe; our limited consciousness has its origin in a multidimensional world which does not know partitioning. "

"This explosive book combines the research of certain physicists who, relying on relativistic equations, note the existence of three worlds: a double temporal world - that of matter and antimatter - and a space world where particles are driven by speeds higher than those of light.

We cannot help ourselves, before we finish recalling this very moving fact.

In February 1975, a large encyclopedia asked us for an important collaboration in the various researches of science, symbolism, parapsychology. We had expressed to Carlo Suarés our desire to be honored for his collaboration in this encyclopedia.

Unfortunately, the deadlines were very short. Four weeks after our request, we received an admirable study, written in the form of more than 40 pages of texts very carefully typed by his always devoted wife Nadine. This text is now published in the Encyclopedia edited by Martinsart (RomorantinFrance).

Wonderful example of collaboration and fruitful work of two beings who, beyond the 80 springs, retain the fullness of their work capacities, their intellectual activities and above all, their spiritual radiance.

To Nadine and Carlo Suarés, to their immense work, we express our feelings of gratitude, admiration and deep affection.


Bruxelles, 20 septembre 1976.

Philosophical Testament of Carlo Suarés by Robert Linssen

(Revue Being Free, Number 269, October-December 1976)

As we communicated to you in our tribute to our great friend and collaborator Carlo Suarés, recently deceased, the author wrote to us that his work entitled "Memory on the return of the Rabbi who is called Jesus" should be considered his philosophical testament (Robert Laffont editions - Paris).

The complete understanding of this monumental work, however, requires the prior reading of other books by Carlo Suarés and among these "La Bible restituie" (id. Du Mont-Blanc - Geneve) or "La Kabale des Kabbales" (id. Adyar ).

Among the most essential passages of the "Memory on the return of the Rabbi who is called Jesus", there is a statement of the eight fundamental propositions which we will allow ourselves to reproduce below (pp. 132, 133, ed. Robert Laffont - Paris 1975).

These proposals will be interspersed with our comments highlighting the approximations or similarities with respect to the teachings of the "Steep Way," or of the "Ch'an" , or of the Direct Path or even of the thought of Krishnamurti, most of the writings of our "Etre Libre" magazine is inspired.

First Proposition:

"Seek your total individuality, don't write it down anywhere. Do not qualify it. Any definition of yourself is a false shelter .


Total individuality is obviously not what the average man considers to be "himself", ie. his physical and psychic "me" which is only the crystallization of a sum of considerable memories whose origins date back several billion years. Total individuality has nothing in common with the network of greed, violent and possessive reactions. It is foreign to this enormous heap of memorial and selfish conditioning on which the whole Judeo-Christian civilization was based. Total individuality is "timeless, free, unconditioned". It is what Krishnamurti calls "The Timeless, the Unknown, the Incommensurable, the Supreme".

It should therefore not be qualified. Why? Because the qualifiers used would be borrowed from the networks of past memories, from the conditions in which we are all entangled, without realizing it, even if we have been in India, even if we have listened to Krishnamurti or a Zen master. Total individuality is only revealed in a state of total psychological nudity, when everything that we have read or heard about it no longer constitutes a mental cliche in which the "me" is reconstructed. As Carlo Suarés often confided to us, the tricks of the "me" are innumerable and as he already wrote in "The Psychological Comedy" in 1932 ... on the ruins of the "me" which is collapsing, another is being reconstructed.

These are the reasons why, Suarés tells us "Any definition of yourself is a false shelter".

The "definition of oneself" can be the image that one has of oneself, (image which is the result of accumulated memories, therefore crystallization of the past), it can be a symbol, a name, the image of a person to whom the ego is attached etc.

Second proposition:

"You will not find your total individuality: it is she who can see you. It acts in our spatio-temporal continuum but is not contained in it ".

We can evoke here the thought of Krishnamurti who says in English "You cannot choose reality, reality must choose you". That is, no attempt from the mind can solve the problem. The known proverb "seek and you will find" is not correct. It all depends on the mental attitude behind the research. If the motivation or mental attitude starts from the center of the ego, i.e. from the bundle of memories and conflicting tensions, no solution is given to the problem. The solution is only given when the conflicting tensions between the different opposing elements forming the "self" cease. The real "letting go" of Ch'an or Zen is nothing else. There is nothing "to do", to build, to get. The Supreme Reality is not a thing, an object to be acquired, it is not a fire which is built by the "me" by accumulating small sparks or by bringing together the small flames of mental knowledge. No ! She is. It has always been there. Only a mental mirage masks its presence from our eyes. We have to understand once and for all that all the steps, all the initiatives that emanate from the mirage of the ego, will not solve the problem, because from the start, they start from a center that is false, conflictual.

In fact, it sounds very complicated but it's very simple. In the Tao it says "Let the Empire of the Real be His own law within you". This is what Suares means when he writes: "She is the one who can see you", The supreme and only subject of the Universe is not the ego but THAT which cannot be said.

This is the reason why Sri Aurobindo wrote: "He who chooses the Infinite has in reality been chosen by the Infinite". This corresponds to the Wei Wu Wei of Ch'an and Taoism and means "to act without doing". It also corresponds to what Krishnamurti calls "creative passivity". Passivity is addressed to the "me", the mirage of the ego being dissolved, the tensions having disappeared, the Action of the Supreme can freely manifest in us and through us.

Third Proposition:

"Your total individuality is your soul. It resides in the indefinite plurality of universes. Because it is alive it is evolving."


Carlo Suarés evokes here the character of universality, of omnipenetrability of the deep essence of our being which is also the deep essence of all beings and all things.

He insists on her living character (she is alive). It is the essence of life, of a life with a capital V, which encompasses and transcends biological life and death with which we are familiar.

The third proposition continues with a text which attempts to give the term evolution the particular meaning envisaged by Suarés: "Because it is out of time, its evolution is only the time you need to allow it to find You. Because it is multidimensional, it has an ecclesia, it is ONE and countless. "

Fourth Proposition:

"Your soul will not find you as long as your consciousness is made of false evidences of the space-time continuum, as long as it does not suffocate there".


False evidence obviously concerns the error, alas generalized committed by each of us, daily: taking ourselves for an entity, for a permanent ego, identifying with the external aspect of things as it results from the scale d sensory observation, do everything to strengthen this ego, etc. etc.

The recent evolution of the philosophical attitude of the most eminent physicists with regard to the spiritual nature of the essence of matter, with regard also to parapsychology and psychotronics tends to show the world what are the false evidence to which Carlo Suarés alludes.

Among them are the continuity of consciousness, the enormous imprint of the accumulated energies of time, an imprint that is responsible for the "heaviness of memory".

As long as the ego has not become aware of the fact that it is a prisoner of time, of duration and that it literally suffocates under the pressure of the enormous vice of continuity, ... the real man, the soul will not find you as expressed by Carlo Suarés. "What is continuous traps," Krishnamurti often says.

Fifth Proposition:

"The death of false evidence is a psychological death, heralding a resurrection. Each false evidence denounced opens a window on the interior space where the measurable dies.


Here we find the lost meaning of a thought expressed by Christians: "You have to die to yourself to be reborn".

The allusion to going beyond the "measurable" is frequent in Krishnamurti's work. The motto of Ch'an or Zen evokes a same necessity: "To be present in the Present" or "to be new in the new moment". It is obvious that these terms evoke a complete liberation from the grip of the past, from memories of the present.

Sixth proposition:

"This death of the measurable in interior space is a personal experience. Whatever you are told will prevent it from happening. Do not listen to professionals of any religion. "


This harsh and courageous proposition by Carlo Suarés is also confirmed by Krishnamurti's intransigence with regard to any verbal formulation or any systematization of the Truth. Krishnamurti recommends to his listeners or readers a perfect and constant vigilance during which they cannot be influenced or conditioned by his words or his writings.

"Do not put a head above yours" recommends Zen.

The authentic experience requires a liberation from all mental creation, from all symbols, from all foreshadowing. This is involved in death to oneself which is psychological death.

These are, moreover, the obvious reasons for the apparent negativity of the so-called "Steep Way" teachings. At first glance, they always appear negative. The specialists of the Steep Way of Ch'an and Taoism intentionally call it the "Negative Way". No affirmation, no model to imitate, no easy meditation recipe.

The Negative Way, as we have repeated many times in all our works, is limited to denouncing the obstacles which mask in our eyes the deep Reality of what we really are. It only tries to help us wash our mental screen. These are the various memories, the many mental fixations that color our inner screen. As a result, everything we see is distorted, distorted. The "Negative Way" is limited to saying NO to everything that is false, everything that is the crystallization of the past. This is where its difficulty lies and, above all, the bad reputation that supporters of the so-called "positive" path give it.

There are gathered all the "professionals of religions" mentioned by Carlo Suarés. All of them give us methods to follow, consolations, models to imitate, sacred syllables or mantras to recite, mental images, meditation techniques. These various practices can, provisionally bring a certain appeasement, a tranquility to the tormented souls. But from the very severe point of view of the masters of the Steep Way, these various experiences in no way solve the fundamental problem of inner awakening or the dissolution of the ego. On the contrary, these techniques reinforce it. This is in any case the attitude of the Masters of the Steep Way, whether they are called Yogui Vashishta, Yogui Dattatraya, Sam Tchen Khbm Pb, Krishnamurti or Wei Wu Wei.

Their attitude is very thankless. Why? Because they know that they cannot say anything, describe anything of the supreme and timeless Reality. It is only when we are freed from the grip of memories and mental cliches that the supremely positive element is revealed.

Seventh Proposition:

"Beyond this death, the infinitely multiple individuality shows the person present that this is only one of his many emanations; it finds these emanations spread throughout history, alive and present"


Each of us can be considered as a window, here on the surface, where the Supreme Reality of the depths is expressed. From that moment, there is no more duality, no more opposition between "surface" and "depth" and the very term "Supreme Reality" turns out to be inadequate.

Only there remains the meaning of a cosmic, Timeless, spontaneous, free Game, the richness of which is only revealed in the lucid bliss of infinite love. But at this level, each word is a trap.

Eighth proposition:

"This consciousness then integrates its earthly past; and also its future, it knows itself to be continuous, without limits, it is all consciousness, it penetrates all consciousness, it understands all consciousness, this understanding is Love"


It is important not to be mistaken about the exact meaning of the term "continuity" used by Carlo Suarés in the eighth proposition.

As Hermes put it, "God moves infinitely in His stability." Conversely we could say that He is continuous in His discontinuity. But all of these terms are traps.

We will recall here the declaration of a Zen master: "O wonder, the bridge on which I am is moving, it is the river which is motionless" ...

Only inner experience can confer the exact meaning of the terms one tries to use at this level. The reader wishing to know more could meditate on the lines we have written on the three movements.

1) translational movement: this is the movement with which we are familiar. During this movement, a "mobile" moves from one point to another without undergoing any significant modification.

2) nature transformation movement: this is a category of movement that can be observed at the heart of matter inside atomic nuclei (between protons and neutrons by the exchange of "pions" ), and at the very heart of the protons (between the sub-proton constituents).

3) a movement of creation: it is timeless, a-causal, spontaneous, free, unthinkable, unspeakable.

Finally, let us note that the term "Love" used at the end of the eighth proposition must be freed from all the values with which we are familiar and from all anthropomorphism. It is a "state of being" which, according to Krishnamurti "is its own eternity", released from the tensions inherent in the reciprocal greed of "me" and "you".

Robert Linssen, January 1977

Hommage ` Carlo Suarés par Robert Linssen - 3e millinaire