CHAPTER-IX
THE BELOVED EGO
Since higher and lower are two parts of the same thing, it is worth establishing the following corollary: "HIGHER I, LOWER I" are two aspects of the same dark and pluralized EGO.
The so-called "DIVINE I" or "HIGHER I," "ALTER EGO," or anything of the sort, is certainly a trick of the "EGO," a form of SELF-DECEPTION.
When the EGO wants to continue here and in the hereafter, it deceives itself with the false concept of an Immortal Divine I...
None of us has a true, permanent, immutable, eternal, ineffable, etc., etc., etc., "I."
None of us truly has a genuine and authentic Unity of Being; unfortunately, we do not even possess a legitimate individuality.
The Ego, although it continues beyond the grave, nevertheless has a beginning and an end.
The Ego, the I, is never something individual, unitary, or a single whole. Obviously, the Ego are "egos."
In Eastern Tibet, these "Egos" are called "Psychic Aggregates" or simply "Values," whether positive or negative.
If we think of each "I" as a different person, we can emphatically state the following: "Within each person who lives in the world, there are many people."
Undoubtedly, within each of us live many different people, some better, some worse...
Each of these egos, each of these people, struggles for supremacy, wants to be exclusive, controls the intellectual brain or the emotional and motor centers whenever possible, while another displaces it...
The Doctrine of the Many egos was taught in Eastern Tibet by true Clairvoyants, by authentic Enlightened Ones...
Each of our psychological defects is personified in one or another I. Since we have thousands, of flaws, ostensibly many people live within us.
In psychological matters, we have been able to clearly demonstrate that paranoid, egocentric, and mythomaniac individuals would never abandon the worship of their beloved Ego.
Undoubtedly, such people mortally hate the doctrine of the many "I's."
When one truly wants to know oneself, one must self-observe and try to understand the different "I's" that reside within the personality.
If any of our readers still do not understand this doctrine of the many "I's," it is solely due to a lack of practice in Self-Observation.
As one practices Inner Self-Observation, one discovers for oneself many people, many "I's," that live within one's own personality.
Those who deny the doctrine of the many egos, those who worship a Divine I, have undoubtedly never seriously observed themselves. Speaking this time in Socratic terms, we will say that these people not only are ignorant, but they are also ignorant of their ignorance.
Certainly, we could never know ourselves without serious and profound self-observation.
As long as any individual continues to consider themselves as One, it is clear that any inner change will be more than impossible.
CHAPTER XII
RADICAL CHANGE
As long as a person persists in the error of believing themselves to be One, Unique, Individual, it is evident that radical change will be more than impossible.
The very fact that esoteric work begins with rigorous self-observation indicates a multitude of undesirable psychological factors, egos, or elements that urgently need to be extirpated and eradicated from within us.
Undoubtedly, it would be impossible to eliminate unknown errors; it is essential to first observe what we wish to separate from our psyche.
This type of work is not external but internal, and those who think that any etiquette manual or superficial, external ethical system can lead them to success are, in fact, completely mistaken.
The concrete and definitive fact that this intimate work begins with focused attention on the full observation of oneself is more than enough to demonstrate that it demands a very particular personal effort from each of us.
Speaking frankly and without ambiguity, we emphatically assert the following: No human being could do this work for us.
No change in our psyche is possible without the direct observation of the entire set of subjective factors we carry within us. To accept the multiplicity of errors, dismissing the need for their study and direct observation, is in fact an evasion or escape, a flight from oneself, a form of self-deception.
Only through the rigorous effort of judicious self-observation, without any kind of escape, can we truly demonstrate that we are not "One" but "Many."
Admitting the plurality of the self and demonstrating it through rigorous observation are two different things.
Someone can accept the Doctrine of the Many egos without ever having demonstrated it; the latter is only possible through careful self-observation. To shy away from the work of intimate observation, to seek evasions, is an unmistakable sign of degeneration.
As long as a person maintains the illusion that they are always one and the same person, they cannot change, and it is obvious that the purpose of this work is precisely to achieve a gradual change in our inner life.
Radical transformation is a definite possibility that is normally lost when one does not work on oneself.
The starting point of radical change remains hidden as long as one continues to believe oneself to be One.
Those who reject the Doctrine of the Many egos clearly demonstrate that they have never seriously observed themselves.
Severe self-observation, without any kind of escape, allows us to verify for ourselves the stark reality that we are not "One" but "Many."
In the world of subjective opinions, various pseudo-esoteric or pseudo-occult theories always serve as a dead end for escaping from oneself. Undoubtedly, the illusion of always being one and the same person hinders self-observation. Someone might say, "I know I am not One but Many; Gnosis has taught me this." Such a statement, even if sincere, would be merely external and superficial without lived experience of this doctrinal aspect. To demonstrate, experience, and understand is fundamental; only in this way is it possible to work consciously toward achieving radical change.
To affirm is one thing, and to understand is another. When someone says, "I understand that I am not One but Many," if their understanding is genuine and not mere empty rhetoric or ambiguous talk, this indicates, points to, and confirms the full verification of the Doctrine of the Many I”s”. Knowledge and Understanding are different. The first of these is of the mind, the second of the heart.
Mere knowledge of the Doctrine of the Many I “s” is of no use; unfortunately, in these times in which we live, knowledge has gone far beyond understanding, because the poor intellectual animal mistakenly called man has developed exclusively the side of knowledge, lamentably forgetting the corresponding side of Being.
Knowing and understanding the Doctrine of the Many I”s” is fundamental for all true radical change.
When a person begins to closely observe themselves from the perspective that they are not One but Many, they have clearly begun serious work on their inner nature.
CHAPTER XI
. OBSERVER AND OBSERVED
It is very clear, and not difficult to understand, that when someone begins to seriously observe themselves from the perspective that they are not One but Many, they truly begin to work on all that they carry within.
The following psychological defects are obstacles, impediments, and stumbling blocks to the work of Intimate Self-Observation: Mythomania (Delusions of Grandeur, believing oneself to be a God). Egotism (Belief in a Permanent Self; worship of any kind of Alter-Ego). Paranoia (Knowledge, Self-sufficiency, conceit, believing oneself to be infallible, mystical pride, a person who cannot see another's point of view).
When one persists in the absurd conviction that one is One, that one possesses a permanent I, serious work on oneself becomes more than impossible.
Whoever always believes themselves to be One will never be able to separate themselves from their own undesirable elements. He will consider each thought, feeling, desire, emotion, passion, affection, etc., etc., etc., as different, unchangeable functions of his own nature, and will even justify himself to others by saying that such and such personal defects are hereditary... Whoever accepts the Doctrine of the Many I “s” understands, through observation, that each desire, thought, action, passion, etc., corresponds to this or that distinct, different I... Any athlete of intimate Self-Observation works very seriously within himself and strives to remove from his psyche the various undesirable elements he carries within... If one truly and sincerely begins to observe himself internally, he ends up dividing into two: Observer and Observed.
If such a division did not occur, it is evident that we would never take a step forward on the marvelous Path of Self-Knowledge.
How could we observe ourselves if we make the mistake of not wanting to divide ourselves into Observer and Observed? If such a division did not occur, it is obvious that we would never take a step forward on the path of Self-Knowledge.
Undoubtedly, when this division does not take place, we remain identified with all the processes of the Pluralized Ego...
Whoever identifies with the various processes of the Pluralized ego is always a victim of circumstances.
How could someone who does not know themselves modify circumstances? How could someone who has never observed themselves internally know themselves? How could someone observe themselves if they do not first divide into Observer and Observed?
Now, no one can begin to change radically until they are able to say: "This desire is an animalistic ego that I must eliminate"; "this selfish thought is another I that torments me and that I need to disintegrate"; "This feeling that wounds my heart is an intrusive I that I need to reduce to cosmic dust"; etc., etc., etc.
Naturally, this is impossible for someone who has never divided themselves between Observer and Observed.
Whoever takes all their psychological processes as functions of a single, individual, and permanent I, is so identified with all their errors, has them so intertwined with themselves, that they have consequently lost the capacity to separate them from their psyche.
Obviously, such people can never change radically; they are condemned to utter failure.
CHAPTER XIV.
NEGATIVE THOUGHTS
Deep and attentive thinking seems strange in this regressive and decadent age.
From the Intellectual Center arise diverse thoughts, not from a permanent I, as the ignorant enlightened foolishly suppose, but from the different "Egos" within each of us.
When a person is thinking, they firmly believe that they are thinking by themselves and for themselves.
The poor intellectual mammal refuses to realize that the multiple thoughts that cross their understanding originate in the different "Selves" we carry within.
This means that we are not truly thinking individuals; we do not yet truly have individual minds.
However, each of the different "Selves" we carry within uses our Intellectual Center, employing it whenever possible to think.
It would be absurd, then, to identify with this or that negative and harmful thought, believing it to be our own.
Obviously, this or that negative thought originates from any "I" that at some point has misused our Intellectual Center.
Negative thoughts come in many forms: suspicion, distrust, ill will toward others, passionate jealousy, religious jealousy, political jealousy, jealousy of friends or family, greed, lust, revenge, anger, pride, envy, hatred, resentment, theft, adultery, laziness, gluttony, and so on.
We truly have so many psychological flaws that even with a palate of steel and a thousand tongues, we couldn't fully enumerate them all.
As a consequence of what has been said, it is absurd to identify with negative thoughts.
Since it is impossible for an effect to exist without a cause, we solemnly affirm that a thought could never exist on its own, by spontaneous generation.
The relationship between thinker and thought is obvious; each negative thought originates in a different thinker.
Within each of us, there are as many negative thinkers as there are negative thoughts.
Viewing this issue from the pluralistic angle of "Thinkers and Thoughts," it turns out that each of the "selves" we carry within our psyche is certainly a different thinker. Undoubtedly, within each of us, there are too many thinkers; however, each of these, despite being only a part, believes itself to be the whole at a given moment... Mythomaniacs, egomaniacs, narcissists, and paranoids would never accept the thesis of "The Plurality of Thinkers" because they love themselves too much, they feel like "Tarzan's dad" or "the mother hen"... How could such abnormal people accept the idea that they don't possess an individual, brilliant, marvelous mind?... Yet these know-it-alls think the best of themselves and even dress in Aristippus's tunic to demonstrate wisdom and humility... Legend has it that Aristippus, wanting to demonstrate wisdom and humility, dressed in He wore an old tunic full of patches and holes; he grasped the Staff of Philosophy in his right hand and walked through the streets of Athens...
They say that when Socrates saw him coming, he exclaimed in a loud voice: "O Aristippus, your vanity is showing through the holes in your garment!"
Whoever does not always live in a state of Alert Novelty, Alert Perception, thinking that they are thinking, easily identifies with any negative thought.
As a result, they unfortunately strengthen the sinister power of the "Negative I," the author of the corresponding thought in question.
The more we identify with a negative thought, the more enslaved we become to the corresponding "I" that characterizes it.
With regard to Gnosis, the Secret Path, the work on oneself, our particular temptations are found precisely in the "Selves" that hate Gnosis, the esoteric work, because they are aware that their existence within our psyche is mortally threatened by Gnosis and by the work.
These "Selves" "Negative" and quarrelsome egos easily seize certain mental patterns stored in our Intellectual Center and sequentially generate harmful and detrimental mental currents.
If we accept these thoughts, these "Negative Egos" that at any given moment control our Intellectual Center, we will then be unable to free ourselves from their consequences.
We must never forget that every "Negative Ego" "deceives itself" and "deceives others," conclusion: It lies.
Every time we feel a sudden loss of strength, when the aspirant becomes disillusioned with Gnosis, with esoteric work, when they lose enthusiasm and abandon what is best, it is obvious that they have been deceived by some Negative Ego.
The "Negative Ego of Adultery" annihilates noble homes and makes children unhappy.
The "Negative Ego of the Jealousy deceives those who adore each other and destroys their happiness. The Negative ego of Mystical Pride deceives devotees of the Path, and these, feeling wise, come to hate their Master or betray him... The Negative I appeals to our personal experiences, our memories, our deepest desires, our sincerity, and, through a rigorous selection of all these, presents something in a false light, something that fascinates, and then failure follows... However, when one discovers the I in action, when one has learned to live in a state of alertness, such deception becomes impossible...
CHAPTER XV.
INDIVIDUALITY
Believing oneself to be "One" is certainly a very bad joke; unfortunately, this vain illusion exists within each of us.
Sadly, we always think the best of ourselves, never realizing that we don't even possess true Individuality.
The worst part is that we even indulge in the false luxury of assuming that each of us enjoys full consciousness and free will.
Woe to us! How foolish we are! There is no doubt that ignorance is the worst of misfortunes.
Within each of us exist many of different individuals, distinct subjects, egos, or people who quarrel among themselves, who fight for supremacy, and who have no order or harmony whatsoever.
If we were conscious, if we awoke from so many dreams and fantasies, how different life would be... To add to our misfortune, negative emotions and self-contemplation fascinate us, hypnotize us, and never allow us to remember ourselves, to see ourselves as we truly are. We believe we have a single will when in reality we possess many different wills. (Each Ego has its own.)
The tragicomedy of all this Inner Multiplicity is terrifying; the different inner wills clash with each other, live in constant conflict, and act in different directions.
If we had true Individuality, if we possessed Oneness instead of Multiplicity, we would also have continuity of purpose, awakened consciousness, and a particular, individual will.
Change is the right thing to do; however, we must begin by being honest with ourselves.
We need to take a psychological inventory of ourselves to know what we have in excess and what we lack.
It is possible to achieve Individuality, but if we believe we already have it, that possibility will disappear. It is evident that we would never fight to obtain something we believe we already possess. Fantasy makes us believe we are possessors of Individuality, and there are even schools in the world that teach this.
It is urgent to fight against fantasy; it makes us appear as if we were this or that.
We think we are men, when in truth we are merely intellectual mammals devoid of Individuality.
Mythomaniacs believe themselves to be Gods, Mahatmas, etc., without even suspecting that they lack an individual mind and Conscious Will.
Egomaniacs worship their beloved Ego so much that they would never accept the idea of the Multiplicity of Egos within themselves.
The paranoid, with all the classic pride that characterizes them, won't even read this book...
It is essential to fight to the death against the fantasy about ourselves if we don't want to be victims of artificial emotions and false experiences that, besides putting us in ridiculous situations, halt any possibility of inner development.
The intellectual animal is so hypnotized by its fantasy that it dreams it is a lion or an eagle when in truth it is nothing more than a vile worm in the mud of the earth.
The mythomaniac would never accept these statements made above; obviously, he feels like an arch-hierophant no matter what anyone says, without suspecting that fantasy is merely nothing, "nothing but fantasy."
Fantasy is a real force that acts universally on humanity and keeps the Intellectual Humanoid in a state of sleep, leading him to believe that he is already a man, that he possesses true Individuality, will, awakened consciousness, a particular mind, etc., etc., etc.
When we think we are one, we cannot move from where we are within ourselves; we remain stagnant and ultimately degenerate, we regress.
Each of us is in a certain psychological stage, and we cannot leave it unless we directly discover all those people or egos that live within us.
It is clear that through intimate self-observation, we can see the people who live in our psyche and whom we need to eliminate to achieve radical transformation.
This perception, this self-observation, fundamentally changes all the mistaken concepts we had about ourselves, and as a result, we witness the concrete fact that we do not possess true Individuality.
As long as we do not observe ourselves, we will live in the illusion that we are One, and consequently, our lives will be misguided.
It is not possible to relate correctly to our fellow human beings without undergoing an inner change deep within our psyche.
Any inner change requires the prior elimination of the egos we carry within.
We could in no way eliminate such egos if we do not observe them within ourselves.
Those who feel like One, who think the best of themselves, who would never accept the doctrine of the many, also do not wish to observe the egos, and therefore any possibility of change becomes impossible for them.
It is not possible to change without elimination, but those who feel they possess Individuality, if they were to accept that they must eliminate, would truly be ignorant of what it is they must eliminate.
However, we must not forget that those who believe themselves to be One, deceived, think they know what they must eliminate, but in truth, they do not even know that they do not know; they are enlightened ignoramuses.
We need to "know ourselves" in order to "individualize ourselves," but those who believe they possess Individuality cannot possibly know themselves.
Individuality is one hundred percent sacred; few possess it, yet everyone thinks they do.
How could we eliminate "I's" if we believe we have a single, unique "I"?
Certainly, only those who have never seriously observed themselves think they have a single, unique self.
However, we must be very clear in this teaching because there is a psychological danger of confusing authentic individuality with the concept of some kind of "Higher Self" or something similar.
Sacred individuality is far beyond any form of "I"; it is what is, what has always been, and what will always be.
Legitimate individuality is Being itself, and the reason for Being is Being itself.
Distinguish between Being and the ego. Those who confuse the ego with Being have certainly never seriously observed themselves.
As long as the Essence, consciousness, remains trapped within the multitude of selves we carry inside, radical change will be more than impossible.
Archangel Samael-Messenger of the Era of Aquarius
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