CHAPTER XX
THE TWO WORLDS
Observing and self-observing are two completely different things; however, both require attention.
In observation, attention is directed outward, toward the external world, through the windows of the senses.
In self-observation, attention is directed inward, and for this, the senses of external perception are useless. This is more than enough reason why it is difficult for the novice to observe their own intimate psychological processes.
The starting point of official science, in its practical aspect, is the observable. The starting point of working on oneself is self-observation, the self-observable.
Undoubtedly, these two starting points, mentioned above, lead us in completely different directions.
Could someone grow old immersed in the compromising dogmas of official science, studying external phenomena, observing cells, atoms, molecules, suns, stars, comets, etc., without experiencing any radical change within themselves?
The kind of knowledge that transforms someone inwardly could never be achieved through external observation.
The true knowledge that can actually bring about a fundamental inner change within us is based on direct self-observation.
It is urgent to tell our Gnostic students to observe themselves, in what sense they should observe themselves, and the reasons for doing so.
Observation is a means to modify the mechanical conditions of the world. Inner self-observation is a means to change intimately. As a consequence or corollary of all this, we can and must emphatically state that there are two kinds of knowledge: external and internal.
Unless we possess within ourselves the magnetic center capable of differentiating the qualities of knowledge, this mixture of the two planes or orders of ideas could lead us to confusion. Sublime pseudo-esoteric doctrines with a marked underlying scientific rigor belong to the realm of the observable, yet they are accepted by many aspirants as internal knowledge.
We are thus faced with two worlds: the external and the internal. The former is perceived by the senses of external perception; the latter can only be perceived through the sense of internal self-observation.
Thoughts, ideas, emotions, longings, hopes, disappointments, etc., are internal, invisible to the ordinary, common senses, and yet they are more real to us than the dining room table or the living room armchairs.
Certainly, we live more in our inner world than in the outer one; this is irrefutable, undeniable.
In our Inner Worlds, in our secret world, we love, desire, suspect, bless, curse, yearn, suffer, rejoice, are disappointed, rewarded, etc., etc., etc.
Undoubtedly, both the inner and outer worlds are experimentally verifiable. The outer world is the observable. The inner world is the self-observable within itself, here and now. Anyone who truly wishes to know the "Inner Worlds" of planet Earth, the Solar System, or the Galaxy in which we live must first know their own inner world, their own personal inner life, their own "Inner Worlds."
"Man, know thyself, and thou shalt know the Universe and the Gods."
The more one explores this "Inner World" called "Oneself," the more one will understand that one lives simultaneously in two worlds, in two realities, in two realms: the outer and the inner.
Just as it is essential to learn to walk in the "outer world" to avoid falling off a cliff, getting lost in city streets, choosing one's friends wisely, avoiding associating with wicked people, avoiding poison, and so on, so too, through psychological work on oneself, we learn to walk in the "Inner World," which can be explored through self-observation.
The sense of self-observation is truly atrophied in the decadent human race of this dark age in which we live.( by the way now we are getting into the dawning of golden age after the dark one of the Kaly Yuga age called of the Iron age who rule for millennia this afflicted world.)
As we persevere in self-observation, the sense of intimate self-observation will progressively develop.
CHAPTER XXI.
SELF-OBSERVATION
Intimate self-observation is a practical means to achieve radical transformation.
Knowing and observing are different. Many confuse self-observation with knowing. We know we are sitting in a chair in a room, but this does not mean we are observing the chair.
We know that at any given moment we find ourselves in a negative state, perhaps with some problem, or worried about this or that matter, or in a state of unease or uncertainty, etc., but this doesn't mean we are observing it.
Do you feel antipathy toward someone? Do you dislike a certain person? Why? You might say you know that person... Please! Observe them.
Knowing is never the same as observing; don't confuse knowing with observing.
Self-observation, which is one hundred percent active, is a means of self-change, while knowing, which is passive, is not. Certainly, knowing is not an act of attention. Attention directed inward, toward what is happening within us, if it is something positive, active...
In the case of someone we dislike simply because we feel like it, often for no reason at all, we notice the multitude of thoughts accumulating in our minds, the group of voices speaking and shouting chaotically inside us, what they are saying, the unpleasant emotions that arise within us, the unpleasant taste all of this leaves in our psyche, and so on.
Obviously, in such a state, we also realize that internally we are treating the person we dislike very badly.
But to see all this, we undoubtedly need attention intentionally directed inward; not passive attention.
Dynamic attention truly comes from the observing side, while thoughts and emotions belong to the observed side.
All of this makes us understand that knowing is something completely passive and mechanical, in clear contrast to self-observation, which is a conscious act. This is not to say that mechanical self-observation doesn't exist, but that type of observation has nothing to do with the psychological self-observation we're referring to. Thinking and observing are also very different. Anyone can indulge in thinking about themselves as much as they want, but that doesn't mean they're actually observing themselves.
We need to see the different "Selves" in action, (egos)discover them within our psyche, understand that within each of them exists a percentage of our own consciousness, repentance us having created them, and so on.
Then we will exclaim, "But what is this ego (I) doing?" "What is it saying?" "What does it want?" "Why is it tormenting me with its lust?" "With its anger?" and so forth.
Then we will see within ourselves that whole train of thoughts, emotions, desires, passions, private comedies, personal dramas, elaborate lies, speeches, excuses, morbidities, beds of pleasure, scenes of lasciviousness, and so forth.
Many times before we fall asleep, in the precise moment of transition between wakefulness and sleep, we feel within our own minds different voices speaking to one another. These are the different I “s” that must, at such moments, break all connection with the different centers of our organic machine in order to then immerse themselves in the molecular world, in the "Fifth Dimension."
CHAPTER XXII.
THE CHATTER
It is urgent, imperative, to observe the inner chatter and the precise source from which it originates.
Undoubtedly, misguided inner chatter is the root cause of many disharmonious and unpleasant psychic states in the present and also in the future.
Obviously, this vain, insubstantial chatter, this ambiguous talk, and in general all harmful, damaging, absurd conversation manifested in the external world, has its origin in misguided inner conversation.
It is known that the esoteric practice of inner silence exists in Gnosis.
It is worth stating with complete clarity that inner silence must refer specifically to something very precise and defined.
When the process of thinking is intentionally exhausted during deep inner meditation, inner silence is achieved; however, this is not what we intend to explain in this chapter.
"Emptying the mind" or "blank it" to truly achieve inner silence is also not what we are trying to explain in these paragraphs.
Practicing the inner silence we are referring to does not mean preventing anything from entering the mind.
We are actually talking about a very different kind of inner silence. It is not something vague and general... We want to practice inner silence in relation to something that is already in the mind—a person, an event, a matter of our own or someone else's, what we were told, what so-and-so did, etc.—but without addressing it with our inner tongue, without internal discourse... Learning to be silent not only with our outward tongue, but also, in addition, with our secret, inner tongue, is extraordinary, marvelous.
Many are outwardly silent, but with their inner tongue they tear their neighbor to shreds. Poisonous and malevolent inner dialogue produces inner confusion.
If you observe this misguided inner dialogue, you'll see that it's made up of half-truths, or truths that relate to each other in a more or less incorrect way, or something that has been added or omitted.
Unfortunately, our emotional life is based exclusively on "self-sympathy."
To add insult to injury, we only sympathize with ourselves, with our beloved ego, and feel antipathy and even hatred toward those who don't sympathize with us.
We love ourselves too much; we are one hundred percent narcissistic. This is irrefutable, undeniable.
As long as we remain trapped in self-sympathy, any development of the Self becomes more than impossible.
We need to learn to see things from another's point of view. It is urgent to learn to put ourselves in their shoes.
"So in everything, do to others what you would have them do to you." (Matthew 7:12)
What truly matters in these studies is how people behave internally and invisibly toward one another.
Unfortunately, even if we are very courteous, even sincere at times, there is no doubt that invisibly and internally we treat each other very badly.
Seemingly kind people drag their fellow human beings daily into the secret cave of their own being, to do with them whatever they please. (Humiliation, mockery, scorn, etc.)
CHAPTER XXIII.
THE WORLD OF RELATIONSHIPS
The world of relationships has three very different aspects that we need to clarify precisely.
First: We are related to the planetary body. That is, to the physical body.
Second: We live on planet Earth and, logically, we are related to the external world and to matters that concern us: family, business, money, work, profession, politics, etc.
Third: The relationship of man with himself. For most people, this type of relationship is of no importance whatsoever.
Unfortunately, people are only interested in the first two types of relationships, viewing the third with utter indifference.
Food, health, money, and business are truly the main concerns of the "Intellectual Animal" mistakenly called "man."
Now, it is evident that both the physical body and worldly affairs are external to ourselves.
The Planetary Body (physical body) is sometimes sick, sometimes healthy, and so on.
We always believe we have some knowledge of our physical body, but in reality, not even the best scientists in the world know much about the body of flesh and blood.
There is no doubt that the physical body, given its tremendous and complex organization, is certainly far beyond our comprehension.
As for the second type of relationships, we are always victims of circumstances; it is regrettable that we have not yet learned to consciously create them.
Many people are incapable of adapting to anything or anyone or of achieving true success in life. When considering ourselves from the perspective of Gnostic esoteric work, it becomes urgent to determine which of these three types of relationships we are lacking in.
It may be the case that we are incorrectly related to the physical body and, as a result, are ill.
It may be that we are incorrectly related to the external world and, as a result, experience conflicts, economic and social problems, and so on.
We may be poorly connected to ourselves and consequently suffer greatly from a lack of inner light.
Obviously, if the lamp in our bedroom isn't plugged into the electrical outlet, our room will be in darkness.
Those who suffer from a lack of inner light must connect their minds with the Higher Centers of their Being.
Undoubtedly, we need to establish correct relationships not only with our Planetary Body (physical body) and with the external world, but also with each part of our own Being. Pessimistic patients, tired of so many doctors and medicines, no longer wish to be cured, while optimistic patients struggle to live.
In the Monte Carlo Casino, many millionaires who lost their fortunes gambling committed suicide. Millions of poor mothers work to support their children.
Countless depressed aspirants, lacking psychic powers and inner light, have given up on esoteric work on themselves. Few know how to take advantage of adversity.
In times of intense temptation, dejection, and desolation, one must appeal to the intimate remembrance of oneself.
Deep within each of us lies the Aztec Tonantzin, the Stella Maris of the old alchemists , the Egyptian Isis, the Mother Goddess, awaiting us to heal our aching hearts.
When one experiences the shock of "Self-Remembering," a truly miraculous change occurs in the entire workings of the body, so that the cells receive a different kind of nourishment.
CHAPTER XXIV.
THE PSYCHOLOGICAL SONG
The time has come to reflect very seriously on what is called "inner consideration."
There is no doubt whatsoever about the disastrous aspect of "intimate self-consideration"; This, besides hypnotizing our consciousness, makes us lose a great deal of energy.
If we didn't make the mistake of identifying so much with ourselves, inner self-reflection would be virtually impossible.
When we identify with ourselves, we feel sorry for ourselves, we think we've always behaved very well with so-and-so, with what's-his-name, with our wife, with our children, etc., and that no one has ever appreciated it, etc. In short, we're a saint and everyone else is wicked, a scoundrel.
One of the most common forms of inner self-reflection is worrying about what others might think of us; perhaps they assume we're not honest, sincere, truthful, brave, etc.
The most curious thing about all this is that we sadly ignore the enormous loss of energy that this kind of worry brings us.
Many hostile attitudes toward certain people who have done us no harm stem precisely from such anxieties born of inward self-reflection.
In these circumstances, considering oneself in this way, it's clear that the "I," or rather, the "I's," instead of fading away, are frighteningly fortified.
Identified with oneself, one takes great pity on one's own situation and even starts keeping score.
This is how one comes to think that so-and-so, a relative, the boss, the friend, etc., etc., etc., He has not been paid properly despite all his well-known kindness.and trapped in this, one becomes unbearable and tedious for everyone.
With such a person, it's practically impossible to talk because any conversation is sure to end up in their little ledger of accounts and their much-vaunted sufferings.
It is written that in Gnostic esoteric work, spiritual growth is only possible through forgiveness of others.
If someone lives from moment to moment, suffering for what is owed to them, for what was done to them, for the bitterness they suffered, always with the same old song, nothing can grow within them.
The Lord's Prayer says, "Forgive us our debts as we forgive our debtors."
The feeling of being owed, the pain of wrongs caused by others, etc., hinders all inner progress of the soul.
Jesus, the Great Kabir, said, "Settle matters quickly with your adversary while you are with him on the way to court, or your adversary may hand you over to the judge, and the judge to the officer, and you be thrown into prison. Truly I tell you, you will not get out until you have paid the last penny." (Matthew 5:25-26)
If we are owed, we owe. If we demand to be paid down to the last penny, we must first pay down to the last penny.
This is the "Law of Retaliation," "An eye for an eye and a tooth for a tooth." A vicious cycle, absurd.
The apologies, the full satisfaction, and the humiliations we demand of others for the wrongs they have done us are also demanded of us, even if we consider ourselves meek sheep.
Placing oneself under unnecessary laws is absurd; it is better to place oneself under new influences.
The Law of Mercy is a higher influence than the Law of the violent man: "An eye for an eye, a tooth for a tooth."
It is urgent, indispensable, and cannot be postponed to intelligently place ourselves under the marvelous influences of Gnostic esoteric work, to forget what is owed to us, and to eliminate from our psyche any form of self-concern.
We must never admit within ourselves feelings of revenge, resentment, negative emotions, anxieties about the wrongs done to us, violence, envy, incessant remainder of debts, etc., etc., etc.
Gnosis is intended for those sincere aspirants who truly want to work and change. If we observe people, we can see directly that each person has their own song.
Each person sings their own psychological song; I want to emphasize the issue of psychological debts: feeling owed something, complaining, self-pity, etc.
Sometimes people "sing their song, just because," without any prompting or encouragement, and other times after a few glasses of wine...
We say that our boring song must be eliminated; it incapacitates us internally and steals a lot of our energy.
In matters of Revolutionary Psychology, someone who sings too well—we are not referring to a beautiful voice or physical singing ability—certainly cannot go beyond themselves; It remains in the past...
A person held back by sad songs cannot change their Level of Being; they cannot go beyond what they are.
To move to a Higher Level of Being, it is necessary to stop being what one is; we need to not be what we are.
If we continue being what we are, we will never be able to move to a Higher Level of Being. In the realm of practical life, unusual things happen. Very often, an ordinary person becomes friends with another simply because it is easy for them to sing their song.
Unfortunately, such relationships end when the singer is asked to be quiet, to change the record, to talk about something else, etc.
Then the resentful singer goes in search of a new friend, someone who is willing to listen to them indefinitely.
The singer demands understanding, someone who understands them, as if it were so easy to understand another person.
To understand another person, it is necessary to understand oneself. Unfortunately, the good singer believes they understand themselves.
There are many disappointed singers who sing the song of not being understood and dream of a wonderful world where they are the central figures.
However, not all singers are public figures; some are reserved. They don't sing their song directly, but rather secretly.
These are people who have worked hard, suffered greatly, feel let down, and believe that life owes them everything they were never able to achieve.
They commonly feel an inner sadness, a sense of monotony and dreadful boredom, an intimate weariness or frustration around which thoughts pile up.
Undoubtedly, these secret songs block our path to the intimate self-realization of the Self.
Unfortunately, these secret inner songs go unnoticed by ourselves unless we intentionally observe them.
Obviously, all self-observation allows light to penetrate our innermost depths.
No inner change can occur in our psyche unless it is brought into the light of self-observation.
It is essential to observe oneself in solitude, just as it is when interacting with others.
When one is alone, very different "selves," very distinct thoughts, negative emotions, and so on, arise.
One is not always in good company when alone. It is quite normal, very natural, to be in very bad company in complete solitude. The most negative and dangerous "selves" emerge when one is alone.
If we want to transform ourselves radically, we need to sacrifice our own suffering.
We often express our suffering in articulated or inarticulate songs.
Samael Archangel-Planetary Logos of Mars
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