Treatise of Revolutionary Psychology

TREATISE OF

REVOLUTIONARY PSYCHOLOGY

BY

SAMAEL AUN WEOR

UNIVERSAL CHRISTIAN GNOSTIC MOVEMENT(New Order)

Treatise of Revolutionary Psychology

Copyright © 1997 by the Universal Christian Gnostic Movement of Canadá (New Order)

FIRST EDITION 1997. All rights reserved.

No part of this book may be reproduced or transmitted in any form or by any means without the written permission of the publisher.

Original book title: "Tratado de Psicología Revolucionaria” by Samael Aun Weor..

This book is an English translation of the original Spanish text which is published by the Universal Christian Gnostic Movement of Colombia (New Order), Santafé de Bogotá, D.C - Colombia. ISBN 958-9190-08-1

Published in United States by the Universal Christian Gnostic Movement (New Order) P O BOX 6296, West Palm Beach Fl. 33405

Publisher's Note

The terms "death," "rebellion," "revolution," "war," “decapitation," unless otherwise specified by the author, all refer to an internal psychological action taken within oneself only.

ISBN 2-921864-01-0Legal Deposit: National Library of Quebec, 1997 Legal Deposit: National Library of Canada, 1997

Printed in United States

.

SAMAEL AUN WEOR was born in Colombia on March 3, 1917. His great spiritual yearnings led him to conduct in-depth research in the fields of Psychology, Anthropology, Science, Practical Esoterism and Primitive Christianity.

In addition to his exemplary life, his doctrine remains in print in more than one hundred works translated into different lan-guages. These teachings can, in turn, be synthesized into five great works recommended by him for all those who truly want to delve into their interior world through direct verification; and this is an essential requisite: "To go beyond the simple, literal inter-pretation of an intellectual nature."

In 1960, he founded the Universal Christian Gnostic Move-ment of Colombia, the principles of which are presently prac-ticed in more than forty countries of the world. On December 24th, 1977, he died in México City, after having devoted his entire life for the good of mankind. He met his objectives by leaving these teachings for all humanity, and someone to lead the way: V.M. Rabolú, in the person of Joaquin E. Amortegui Valbuena, about whom he declared the following in writing: "As a judge of Karma, the V.M. Rabolú has absolute power to estab-lish order wherever he deems necessary. Undoubtedly, the V.M. Rabolú must destroy many clay idols, and correct many mis-takes."

V.M Samael Aun WeorFounder of the Universal

Christian Gnostic Movement

Joaquin E. Amortegui ValbuenaV.M. Rabolu

International Coordinator

Translator´s Note

The masculine form used in this book refers to either sex.

Certain terms or expressions used by the author have a special meaning.For the sale of clarification, they have been listed in the Glossary at the end of the book.

Table of Contents

PROLOGUE..........................................................2

1. THE LEVEL OF BEING........................................8

2. THE WONDERFUL STAIRWAY.........................14

3. PSYCHOLOGICAL REBELLION........................18

4. THE ESSENCE....................................................22

5. TO ACCUSE ONESELF.......................................26

6. LIFE....................................................................30

7. THE INTERIOR STATE......................................34

8. MISTAKEN STATES...........................................38

9. PERSONAL EVENTS..........................................42

10. THE DIFFERENT I'S...........................................46

11. THE BELOVED EGO..........................................50

12. RADICAL CHANGE...........................................54

13. OBSERVER AND OBSERVED............................60

14. NEGATIVE THOUGHTS.....................................64

15. INDIVIDUALITY................................................70

16. THE BOOK OF LIFE...........................................76

17. MECHANICAL CREATURES.............................80

18. THE SUPER-SUBSTANTIAL BREAD.................84

Table of Contents (cont.)

19. THE GOOD PROVIDER......................................88

20. THE TWO WORLDS...........................................92

21. OBSERVATION OF ONESELF...........................96

22. THE CHATTER.................................................100

23. THE WORLD OF RELATIONSHIPS..................104

24. THE PSYCHOLOGICAL SONG........................108

25. RETURN AND RECURRENCE.........................115

26. CHILDLIKE SELF-AWARENESS.....................120

27. THE TAX COLLECTOR AND THE PHARISEE 124

28. THE WILL.........................................................132

29. THE DECAPITATION.......................................139

30. THE PERMANENT CENTER OF GRAVITY.....149

31. GNOSTIC ESOTERIC WORK...........................160

32. PRAYER DURING THE WORK........................162

Glossary.............................................................170

TO OUR READERS...........................................172

PROLOGUE

chool teachers and college professors should make an in-depth study of the Revolutionary Psychology which is taught by the International Gnostic Movement.S

Revolutionary Psychology on The Move is radically differ-ent from anything ever known before by the same name.

Beyond any shadow of a doubt and without fear of being mistaken we can say that throughout the centuries, since the deep dark night of all ages, psychology has never fallen so low as we are witnessing in the present era of rebels without a cause and rock stars.

To heighten our misfortune, the outdated and reactionary psychology of these modern times has regrettably lost its sig-nificance and any direct contact with its true origin.

In these times of sexual degeneration and complete mental deterioration, it is not only impossible to define the term "psy-chology" with complete accuracy, but also the fundamental subjects of psychology are now truly unknown.

Those who mistakenly believe that psychology is a contem-porary science of recent times are really confused be-cause psychology is a very ancient science which has its origin in the Ancient Mystery Schools.

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For the snob, the ultramodern rogue and the close-minded, it is impossible to define that which is known as psychology. It is obvious that psychology has never existed under its own name, except in this contemporary age, be-cause for some reason it was always suspected of having subversive tenden-cies of an either political or religious nature. Consequently, it became necessary for psychology to hide itself behind many different masks.

Since ancient times, among the numerous scenes in the theater of life, psychology has always played its role intelli-gently under the guise of philosophy.

Throughout the frightening darkness of past centuries, along the banks of the Ganges River in sacred Vedic India, there were forms of yoga which were basically puré experi-mental psychology of a high calibre.

The seven forms of yoga have always been described as methods, procedures or philosophical systems.

In the Arab world the sacred teachings of the Sufis, partly metaphysical and partly religious, are of a totally psycholo-gical nature.

In ancient Europe which was rotten to the core with so many wars, racial, religious and political prejudices, etc., even up to the end of the past century, psychology was disguised under the title of philosophy in order to go unnoticed.

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3 Treatise of Revolutionary Psychology

In spite of all its divisions and subdivisions such as logic, theory of knowledge, ethics and aesthetics, etc., philosophy in itself is beyond any doubt an evident self-reflection, a mystical cognition of the Being and a cognitive functionalism of the awakened Consciousness.

The error of many schools of philosophy lies in having considered psychology as something inferior to philosophy, something which is only related to the lowest and the most trivial aspects of human nature.

A comparative study of religions leads us to the logical conclusion that the science of psychology was always very closely associated with all religious principles.

Any comparative study of religions shows us that there are extraordinary treasures of the science of psychology in very orthodox and sacred literature of various countries during dif-ferent eras.

Extensive investigations in the field of Gnosticism allow us to discover this wonderful compilation of different Gnostic authors from early Christianity. Known as "Philokalia” this collection is still used in the Eastern Churches of our time, especially for the instruction of monks.

Beyond any doubt and without the slightest fear of being mistaken, we can emphatically declare that "Philokalia” is essentially pure and experimental psychology.

In the Ancient Mystery Schools of Greece, Egypt, Rome, India, Persia, México, Peni, Assyria, Chaldea, etc., etc., etc.,


psychology has always been linked to philosophy, to real ob-jective art, to science and to religion.

In ancient times psychology was intelligently hidden in the graceful forms of sacred dancers, in strange and mysterious hieroglyphics, in beautiful sculptures, poetry, drama and even in the exquisite music of the temples.

Before it was separated into science, philosophy, art and religion which continued on their own, psychology reigned above all other teachings of the Ancient Mystery Schools.

When the Initiatic Schools began to close because of the Kali Yuga era or the dark age in which we still live, psychol-ogy survived within the symbolism of different esoteric and pseudo-esoteric schools of the modern world and especially within gnostic esoterism.

In-depth analysis and investigation allow us to understand with striking clarity that the different systems and psycholo-gical doctrines, which existed in the past and which exist in the present, can be divided into the following two categories:

1. The doctrines of psychology, as interpreted by many intellectuals. In fact, modern Psychology belongs to this cat-egory.

2. The doctrines which study man from the point of view of the Revolution of Consciousness. The latter are indeed the original and the most ancient doctrines. They alone allow us to understand the living origins of psychology and its pro-found meaning.


When all of us have completely understood, on every level of the mind, how important it is to study man from this new point of view - the Revolution of Consciousness - we will realize that psychology is the study of principles, laws and actions which are very closely related to the radical and defin-itive transformation of the individual.

It is urgent that teachers of elementary and high schools, colleges and universities completely understand the critical times in which we live and the catastrophic state of psycho-logical disorientation in which the new generation finds itself.

We must guide the new wave onto the path of the Revolu-tion of Consciousness, which is only possible through the Revolutionary Psychology of Fundamental Education.

Samael Aun Weor


THE LEVEL OF BEING

Chapter 1

THE LEVEL OF BEING

ho are we? Where do we come from? Where are we going? What are we living for? Why are we living? . . .

Unquestionably, the poor "Intellectual Animal" mistakenly called man not only does not know, but worse, he does not know that he does not know . . .

The worst is that we find our-selves in a very strange and difficult situation.

We are unaware of the hidden reasons for all our tragedies, yet we are convinced that we know everything . . .

Take a "RATIONAL MAMMAL" - one of those who prides himself on being influential - to the middle of the Sahara desert and leave him there, far away from any oasis, and ob-serve what happens to him from an airplane . . .

The facts will speak for themselves. Although the "INTELLECTUAL HUMANOID" presumes himself to be strong and believes that he is very manly, deep down he is incredibly weak...

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The "RATIONAL ANIMAL" is one hundred percent foolish; he thinks highly of himself; he believes he is doing wonder-fully well with his Kindergarten, Primary, Secondary, and University education, books on etiquette, family prestige, etc., etc., etc.

Unfortunately, in spite of the many degrees, good manners and money, we know very well that any stomach ache can cause us grief, and that deep inside we continue to be unhappy and miserable.

A study of Universal History is enough to show us that we are the same old barbarians of long ago, and that instead of improving, we have become worse...

This twentieth century with its ostentation, wars, prostitu-tion, worldwide sodomy, sexual degeneration, drugs, alcohol, excessive cruelty, extreme perversity and monstrosities, etc., etc., etc., is the mirror in which we must see ourselves. There is no valid reason to boast about having reached a higher stage of development. . .

To think that time denotes progress is absurd; unfortu-nately, the “learned ignoramuses” continue to be embattled within the Dogma of Evolution...

Throughout all the bleak pages of "Dark History" we al-ways find the same atrocious cruelties, ambitions, wars, etc...

Nevertheless, our "Super-civilized" contemporaries are still convinced that war is something secondary, a passing incident

8


which has nothing to do with their glorified "Modern Civiliza-tion."

Surely, it is the "way we are" that is important; some people will be drunkards, others abstainers, some honest, and others shameless. The world is made up of all types of people...

The mass is the sum of the individuals. The nature of each individual determines the nature of the masses, the nature of the Government, etc.

The masses are nothing but an extension of the individual. The transformation of the masses, the people, is impossible unless each individual, each person, transforms himself. . .

No one can deny the fact that there are many different so-cial levels. There are church-goers and prostitutes, business-men and farmers, etc., etc., etc.

Likewise, there are also different Levels of the Being. It is what we are internally - lavish or petty, generous or stingy, violent or peaceful, chaste or lustful - that attracts the different circumstances of life . . .

The lustful person will always attract and take part in scenes, dramas, and even tragedies of lewdness...

A drunkard will always attract drunkards and will always find himself frequenting bars or clubs; that is obvious . . .


What will the profiteer attract? What will the selfish at-tract? How many problems, prisons or misfortunes will they encounter?

In spite of this, embittered people who are tired of suffering have the desire to change, to turn the page of their personal history...

Poor people! They want to change but they do not know how. They are unaware of the procedure. They find them-selves stuck on a dead-end street. . .

What happened to them yesterday will happen again today and tomorrow. They keep repeating the same mistakes and never learn the lessons of life, even if they are held at gun-point.

Things keep repeating in their lives. They say the same things, do the same things and complain about the same things...

This dull repetition of dramas, comedies and tragedies will continue as long as we carry all the undesirable elements of Anger, Covetousness, Lust, Envy, Pride, Sloth and Gluttony within ourselves.

What is our level of morality? Or better yet: what is our Level of the Being?

The repetition of all our sufferings, setbacks and misfor-tunes will continue over and over again, as long as the Level of our Being does not radically change . . .


All of the exterior events and all that involves us in the different circumstances of life is exclusively the reflection of what we carry within.

We have every reason to solemnly declare that the "exterior is the reflection of the interior."

When someone changes internally, and such a change is radical, then the external environment, circumstances and Life also change.

Lately (in 1974) I have been observing a group of people who took over someone else's land. Here in México, they are curiously known as "Parachutists."

They are neighbours of the Campestre Churubusco hous-ing complex. They live very close to my house; that is why I have been able to study them closely . . .

Being poor is certainly not a crime. Their serious problem lies in their level of being...

Every day they fight among themselves, get drunk, insult one another and eventually murder others as unfortunate as themselves. They live in filthy huts where hatred reigns in-stead of love...

Often I have thought that if any one of them would elimin-ate hatred, anger, lust, drunkenness, cursing, cruelty, selfish-ness, envy, pride, slander, conceit, etc., etc., etc., from their interior, he would be liked by other people. By the simple Law of Psychological Affinities, he would mingle with more


refined and spiritual people. These new relationships would definitely bring him social and economic change . . .

This would be the means to get a person like that out of the pig sty, out of the filthy sewer...

So then, if we really want a radical change, the first thing we must understand is that each one of us - whether black or white, yellow or brown, ignorant or learned, etc. - is at a par-ticular Level of the Being.

What is our Level of Being? Have you yourselves ever reflected on this? If we are not aware of our present state, then it will be impossible to move to another level.

Chapter 2

THE WONDERFUL STAIRWAY

e must yearn for a real change and get out of this boring routine, of this purely mechan-ical and tiresome life . . .

First, we must clearly under-stand that each one of us, whether we are bourgeois or proletarian, wealthy or middle-class, rich or very poor, is at a particular Level of Being.

The Level of Being of the alcoholic is different from that of the abstainer, just as the prostitute is on a very different Level of Being from that of the virgin. What we are saying is undeniable and irrefutable.

At this stage, we lose nothing in imagining a stairway with many steps that extends vertically upward...

Unquestionably, each one of us is on one of these steps. On the lower ones we find people worse off than ourselves, and on the higher ones those that are better off. . .

Of course, on this extraordinary Vertical, on this "Wonder-ful Stairway," we can find all Levels of Being... Each person is different, and no one can deny this...

13

Undoubtedly, we are not talking about pretty or ugly faces, nor about differences in age. There are young and old people, some are close to dying and others are newborn babies...

The issue of "time" and "years," of being born, growing, maturing, marrying, reproducing, aging and dying, is ex-clusive to the horizontal path . . .

On this "Wonderful Stairway," on the Vertical, the concept of time is meaningless. Only Levels of Being can be found on the steps of this stairway . . .

The mechanical hope of people is useless. They believe that things will get better with time. Our grandfathers and our great-grandfathers thought this way, but facts have proved precisely the contrary . . .

What matters is the Level of Being, and this is Vertical. We find ourselves on one step, but we can always move up to another one . . .

This "Wonderful Stairway" that we are talking about, and which refers to the different Levels of Being, has certainly nothing to do with linear time . . .

A higher Level of Being is immediately above us from mo-ment to moment.

This higher level cannot be found in any remote, horizon-tal future; it is here and now, within us, on the Vertical. . .

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It is evident, and anyone can understand that these two lines - the Horizontal and the Vertical - are found within our Psychological interior from moment to moment, and that they form a Cross .. .

The personality develops and unfolds on the Horizontal line of Life. It is born and dies within its linear time. It is mortal. There is no tomorrow for the personality of the de-ceased. The personality is not the Being. . .

The Levels of the Being and the Being itself are timeless. They have nothing to do with the Horizontal Line. They are within us, right now, on the Vertical. . .

Therefore, it would clearly be absurd to look for our own Being outside ourselves . . .

It would be worthwhile to establish the following corol-lary: positions, titles, promotions, etc. in the external physical world will in no way bring about authentic exaltation or re-valuation of the Being, neither will they help us advance to a higher step in the Levels of the Being. . .


Chapter 3

PSYCHOLOGICAL REBELLION

t is good to remind our readers that there is a mathematical point within us. . .

Unquestionably, that point is never found in the past or the future...

Whoever wants to discover this mysterious point must look for it here and now, within himself, at this very instant, not one

second sooner nor one second later . . .

The two rods of the Holy Cross, the Vertical and the Hori-zontal meet at this point. . .

So, from instant to instant, we find ourselves faced with two Paths: the Horizontal and the Vertical.

Clearly the Horizontal is very "mundane." It is the path of every "Tom, Dick and Harry" . . .

Obviously, the Vertical is different, as it is the path of intel-ligent rebels and Revolutionaries. . .

17


When we remember ourselves, when we work on our-selves, when we do not identify with all the sorrows and prob-lems of life, we are in fact moving along the Vertical Path...

Certainly, it will never be an easy task to eliminate negative emotions or to stop any identification with our way of life, with any kind of problems, business, debts, payments, mort-gages, electricity, water and telephone bilis, etc., etc., etc.

The unemployed, those who have lost their jobs for some reason, obviously suffer from lack of money and as a result it is extremely difficult for them to forget their problems and not worry or identify with them.

Those who suffer, those who cry, those who are victims of some type of treason, injustice, ingratitude, slander or fraud, really forget themselves and their Innermost Being and identify completely with their moral tragedies...

The Work on oneself is the fundamental characteristic of the Vertical Path. No one can advance upon the Path of the Great Rebellion if he does not work on himself. . .

This Work we are referring to is of a Psychological nature. It concerns a certain transformation of the present moment in which we find ourselves. We must learn how to Use from mo-ment to moment. . .


For example, any person who is desperate due to some sen-timental, economic or political problem has obviously "forgot-ten himself ...

If only such a person could stop for an instant, observe the situation, try to remember himself, and then make the effort to understand the meaning of his attitude . . .

If only he could reflect a little and realize that everything passes, that life is fleeting, that it is an illusion, and that death reduces all the vanities of the world to ashes . . .

If he could understand that his problem is nothing more than a sudden blaze of fire, a will-o'-the-wisp that will soon die down, then he would suddenly see to his surprise that everything has changed. . .

The transformation of mechanical reactions is possible through logical confrontation and Inner Self-Reflection of the Being . . .

It is clear that people react mechanically to life's various circumstances . . .

Poor people! They always tend to see themselves as vic-tims. When flattered, they smile; when humiliated, they suffer; they insult if they are insulted; they hurt others if they are hurt. They are never free. Their fellowmen can drive them from happiness to sadness, and from hope to despair.


All those who travel along the Horizontal Path are like mu-sical instruments on which every one of their peers can play any tune they like . . .

Those who learn to transform mechanical relationships are in fact taking the Vertical Path.

This represents a fundamental change in the Level of Be-ing, and it is the extraordinary result of the "Psychological Rebellion."

Chapter 4

THE ESSENCE

he Essence is what makes all newborn babies beautiful and adorable. The Essence in itself is a child's true reality ...

The normal growth of the Es-sence in any infant is certainly minute and incipient. . .

The human body grows and develops according to the bio-logical laws of the species. How-ever, for the essence,

such possibilities are very limited . . .

Unquestionably, without any help, the Essence by itself can only grow by an extremely small amount...

Speaking frankly and honestly, we can say that the spon-taneous and natural growth of the Essence is only possible during the first three to five years of life; that is, during the first stage of life . . .

21


People think that the Essence grows and develops continu-ously according to the mechanics of evolution, but Universal Gnosticism clearly teaches that it does not happen this way . . .

Something very special must happen, something new must be done so that the Essence can grow more . . .

THE ESSENCE


I am emphatically referring to the Work on oneself. The development of the Essence is only possible through con-scious work and voluntary sufferings . . .

We need to understand that this Work does not refer to pro-fessional matters such as banking, carpentry, masonry, office work or laying railroad tracks . . .

This Work is for any person who has developed a person-ality; it is a Psychological Work.

We all know that within ourselves we have something called the EGO, the I, the ME-MYSELF, the SELF...

Unfortunately, the Essence is completely embottled and entrapped in the EGO; and this is deplorable.

The dissolution of the Psychological I, the disintegration of all its undesirable elements is urgent, pressing and undelay-able ... This is the meaning of Working on Oneself.

We cannot possibly liberate the Essence without having previously disintegrated the Psychological . . .

Within the .Essence lies Religion, BUDDHA, Wisdom, the "particles-of-pain" of our Father in Heaven, and all the in-formation that we need for the INNER SELF-REALIZATION OF THE BEING.


None of us can annihilate the Psychological / without hav-ing previously eliminated the inhuman elements which we carry within . . .

We must reduce the monstrous cruelty of these times to ashes: envy that has unfortunately become the secret trigger of action; unbearable covetousness that has made our life so bit-ter; disgusting slander; defamation that starts so many tra-gedies; drunkenness; filthy stinking lust, etc., etc., etc. ..

As these abominations are gradually reduced to cosmic dust the Essence is not only freed, but it also grows and devel-ops harmoniously. . .

Unquestionably, when the Psychological / dies, the Essence shines within us . . .

The freed Essence gives us inner beauty, and that beauty brings perfect happiness and true Love . . .

The Essence has multiple senses of perfection and extra-or-dinary natural powers...

When we "die within ourselves," when we dissolve the Psychological /, we can then enjoy the precious senses and powers of the Essence. . .

Chapter 5

TO ACCUSE ONESELF

he Essence that each one of us has within comes from above, from the Heavens, from the stars...

Unquestionably, this wonderful Es-sence comes from the musical note LA (the Milky Way, the Galaxy in which we live).

The precious Essence then passes through the note SOL (the Sun), and

then through the note FA (the Planetary Zone), and then enters this world and penetrates our own interior.

Our parents created the appropriate body to receive this Es-sence that comes from the Stars . . .

By working intensely on ourselves and sacrificing our-selves for our fellowmen, we shall return triumphantly to the deep bosom of Urania.

We are living in this world for something, for some reason, for some special purpose . . .

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There is obviously much that we must see, study and un-derstand within ourselves if we truly yearn to know something about ourselves and our own lives . . .

Tragic is the existence of the one who dies without ever having known the purpose of his life.

Each one of us must discover for himself the meaning of his own life and that which keeps him imprisoned in the jail of pain . . .

Obviously, in each one of us, there is something that embit-ters our lives, something against which we must fight with determination.

There is absolutely no need to continue living in adversity. It is very urgent that we reduce to cosmic dust that which makes us so weak and miserable.

It is pointless to be conceited about one's titles, honours, diplomas, money, vain subjective rationalism, so-called vir-tues, etc., etc., etc.

We should never forget that the hypocrisy and stupid vanit-ies of our false personality make us dull, unpleasant, old-fash-ioned, reactionary and close-minded . . .

Death has many meanings, both positive and negative. Let us consider that wonderful observation of the Great KABIR Jesus the Christ: "Let the dead bury their dead." Many people,


though alive, are in fact dead as far as any possible work on themselves or any inner transformation is concerned.

These people are caught up in their dogmas and beliefs. They are petrified by the memory of many yesterdays; they are full of ancestral prejudices and slaves to "what will people say." They are dreadfully lukewarm, indifferent and some-times "know-it-all" types who are convinced that they know the truth because that is what they were told, etc., etc., etc.

These people do not want to understand that this world is a "Psychological Gymnasium" through which it would be pos-sible to annihilate the secret ugliness that we all carry within.

If these miserable people understood their pitiful state, they would tremble in horror ...

Nevertheless, such people always think the best of them-selves. They boast about their virtues and feel that they are perfect, kind, obliging, noble, charitable, intelligent and reli-able in their duties, etc.

As a school, daily life is fantastic; however, it is clearly absurd to take it as an end in itself.

Those who take life as an end in itself - the way it is lived day after day - do not understand the necessity of working on themselves to achieve a "Radical Transformation."

Unfortunately, people live mechanically. They have never heard anyone talk about Interior Work . . .


Change is necessary; however, people do not know how to change. They suffer immensely but do not even know why...

Having money is not everything. In fact, the lives of many rich people tend to be truly tragic…

LIF

E

Chapter 6

LIFE

n the arena of everyday life, we always discover astonishing con-trasts. Wealthy people with mag-nificent homes and many friends sometimes suffer terribly...

Humble workers with picks and shovels or middleclass people often live in complete happiness.

Many multimillionaires suffer from sexual impotence and rich

matrons cry bitterly over their husbands' infidelity . . .

The rich of this world look like vultures in golden cages. Nowadays, they cannot live without bodyguards. . .

Statesmen drag along chains; they are never free. Wherever they go, they are surrounded by bodyguards armed to the teeth. . .

Let us study this situation more carefully. We need to know what life is all about. Each one is entitled to his opinion. . .

Say what they will, certainly no one knows anything. Life is a problem which no one understands...

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When people start speaking freely about their lives, they mention events, names, dates, etc., and they get a sense of satisfaction in telling their stories . . .

These poor people are unaware that their stories are incom-plete, because events, names and dates are merely the external aspects of their picture, while the internal aspects are missing . . .

It is urgent that we become aware of "states of conscious-ness.” There is a particular state of the soul that corresponds to each event...

States are interior and events are exterior. External happen-ings are not everything . . .

By interior states we mean the following: good or bad moods, worries, depression, superstition, fear, suspicion, mercy, self-centeredness, overrating oneself; states of happi-ness, states of joy, etc., etc.

Unquestionably, interior states can either correspond ex-actly to exterior events, originate from them, or have nothing to do with them at all...

At any rate, states and events are different. Events do not always exactly correspond to accompanying states.

The interior state of a pleasant event may not correspond to the event itself.


The interior state of an unpleasant event may not corre-spond to the event either.

When long awaited events finally occur, we sense that something is missing . . .

Surely, the corresponding interior state which should have been combined with the external event was missing. . .

Often the unexpected event proves to be the one that provides the most enjoyable moments . . .


THE INTERIOR STATE

Chapter 7

THE INTERIOR STATE

o know how to live intelligently, one must correctly combine in-terior states with exterior events.

Any event lived intelligently calls for its corresponding specific interior state. . .

Unfortunately, when people re-view their lives, they think that life itself is made up exclusively of exterior events. . .

Poor people! They think that if this or that event had not happened, their lives would have turned out better . . .

They assume that it was just their luck and that they lost their opportunity to be happy...

They lament what they have lost, they cry about what they have neglected, and they moan over the memory of old set-backs and misfortune...

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People do not want to realize that vegetating is not living, and that the capacity for consciously existing depends exclu-sively on the quality of the interior states of the Soul.

Certainly, no matter how beautiful the external events of life may be, if at such moments we are not in the appropriate interior state, the best events may seem monotonous, tiresome or just plain boring...

A wedding celebration is an event for which someone anx-iously awaits. However, it could be that, at the precise mo-ment of the event, the person is so worried that he really can-not enjoy anything, and everything becomes as dry and cold as any ceremonial protocol. . .

Experience has shown that not everyone at a party or a ban-quet really enjoys himself. . .

At the best parties we always find a person who is bored. The most delightful piece of music makes some people happy and others cry...

Rare are those who know how to consciously match the external event with the appropriate internal state...

It is unfortunate that people do not know how to live con-sciously. They cry when they should laugh and laugh when they should cry . . .


Control is different. The wise person may be happy but never euphoric, sad but never depressed or dejected... serene in the midst of violence, abstemious at an orgy, chaste among the lustful, etc.

Melancholic and pessimistic people think the worst of life and, frankly, they do not have the desire to live . . .

Every day we see people who are not only unhappy but also - and what is worse - they make the lives of others mis-erable...

People like this will not change even if they go from party to party every day because the psychological sickness is within them . . . The inner states of such people are definitely distorted...

However, those individuals see themselves as just, saintly, virtuous, noble, obliging martyrs, etc., etc., etc. . . .

These people are too self-centered. They are very fond of themselves...

They are individuals full of self-pity, always looking for an excuse to avoid their own responsibilities . . .

Such people are accustomed to inferior emotions and, for this reason, they obviously create infrahuman psychic ele-ments every day.


Unfortunate events, loss of fortune, misery, problems, debts, etc., are exclusively found among those who do not know how to live . . .

Anyone can develop a rich intellectual culture, but very few learn how to live correctly...

When we want to separate exterior events from interior states of consciousness, we clearly demonstrate our inability to live life with dignity.

Those who learn how to consciously match exterior events with interior states walk along the path of success . . .

MISTAKEN STATES

Chapter 8

MISTAKEN STATES

nquestionably, when we are en-gaged in the rigorous observation of the Me-Myself, we can neither delay, nor defer making a complete and logical differentiation between the exterior events of everyday life and the inner states of conscious-ness.

We urgently need to know where we stand at any given moment, in relation to both our inner state of

consciousness and the specific nature of the exterior event which is happening to us.

Life in itself is a series of events which are processed through time and space ...

Someone once said: "Life is a chain of martyrdoms which man carries entangled in his Soul" . . .

Everyone is completely free to think as they please. I be-lieve that short-lived pleasures are always followed by disen-chantment and bitterness . . .

37


Each event has its own special, characteristic flavour. There are also various kinds of interior states. This is un-ques-tionable and irrefutable ...

Certainly, the Interior Work on ourselves refers emphati-cally to the various psychological states of consciousness . . .

No one can deny that in our interior we bear the burden of many errors and that there are mistaken states...

If we really want to change, it is crucial and urgent that we radically transform those mistaken states of consciousness . . .

Total modification of the mistaken states produces com-plete transformations in our everyday life ...

When someone works seriously on the mistaken states, then obviously the unpleasant incidents of life cannot hurt him so easily anymore . . .

What we are saying here can only be understood by actu-ally living it, by personally experiencing it...

Whoever does not work on himself is always a victim of circumstance. He is like a miserable piece of driftwood float-ing in the stormy waters of the ocean . . .

Events change continuously with their multiple combina-tions. They come in waves, one after another; they influence us...


There are, of course, good and bad events. Some are better and some are worse than others ..

Modifying certain events is possible. Changing results, modifying situations, etc., is certainly within the realm of pos-sibility.

However, there are unavoidable situations which cannot really be altered. These cases must be accepted consciously, although some turn out to be dangerous and even painful.

Unquestionably, pain disappears when we do not identify with the problem which has arisen . . .

We must consider life as a succession of consecutive inte-rior states. The authentic history of our personal life is made up of all those states. . .

When we review the entirety of our own existence, we can directly verify for ourselves that many unpleasant situations have taken place because of mistaken interior states . . .

Although Alexander the Great was even-tempered, his pride led him to the excesses that caused his death . . .

History still remembers that Francis I died because of his abominable and obscene adultery . . .


Marat, who was murdered by a perverse nun, died as a re-sult of his arrogance and envy. He believed himself to be ab-solutely just. . .

Unquestionably, the ladies of the Pare des Cerfs completely exhausted the vitality of the dreadful fornicator Louis XV.

Psychologists know very well that many people die be-cause of ambition, anger or jealousy . . .

When our will is irrevocably drawn towards absurd tenden-cies, we become candidates for the cemetery...

Othello became a murderer because of his jealousy. Jails are full of sincere but mistaken people..

Chapter 9

PERSONAL EVENTS

e cannot postpone full and inner self-observation of the Me-My-self when we are dealing with the discovery of our mistaken psy-chological states.

Unquestionably, the mistaken interior states can be corrected through appropriate procedures.

Since our interior life is the mag-net that attracts exterior events, it

is imperative and pressing that we eliminate the erroneous psychological states from our psyche.

If we want to fundamentally alter the nature of certain un-desirable events, it is absolutely essential to correct the mis-taken psychological states.

It is possible to modify the way in which we relate to spe-cific events \í we eliminate certain absurd psychological states from our interior.

Destructive exterior situations can turn into harmless and even constructive ones through the intelligent correction of the erroneous interior states.

41


PE

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We can change the nature of unpleasant events that happen to us when we purify ourselves internally.

Those who never correct their absurd psychological states, believing themselves to be very strong, become victims of circumstance.

It is vital for anyone who wishes to change the course of an unhappy life to bring order into their messy interior house.

People complain about everything. They suffer, they cry, they protest, they want to change their lives and get out of the mess that they are in, but unfortunately, they do not work on themselves.

They do not want to realize that interior life attracts exte-rior circumstances, and that if these are painful, it is due to absurd interior states.

The exterior is only the reflection of the interior. Who-ever changes internally brings about a new order of things.

Exterior events will never be as important as the way in which we react to them.

Did you stay serene when someone insulted you? Did you willingly endure the unpleasant behavior of your fellowmen?


How did you react when faced with the infidelity of your loved one? Were you carried away by the poison of jealousy? Did you kill? Are you in jail?

Hospitals, cemeteries, tombs and jails are full of sincere but mistaken people who reacted foolishly to exterior events.

The best weapon that a person can use in life is a correct Psychological state.

One can neutralize fury or unmask traitors through appro-priate interior states.

Mistaken interior states transform us into defenseless vic-tims of human perversity.

Learn to face up to the most unpleasant events of daily life with the appropriate interior attitude .

Do not identify yourself with any event. Remember that everything passes. Learn to see life as a movie and you will reap its benefits . . .

Do not forget that futile events could bring you misfortune if you do not eliminate the mistaken interior states from your Psyche.

Unquestionably, each exterior event has to be handled properly, that is, with its specific Psychological state.

Chapter 10

THE DIFFERENT I'S

he Rational Mammal mistakenly called man does not really pos-sess a definite individuality.

Unquestionably, it is this lack of Psychological unity in the hu-manoid that is the cause of so much bitterness and so many dif-ficulties.

The physical body is a complete unit and it functions as an organic

whole; unless it is ill.

However, the interior life of the humanoid is certainly not a psychological unity.

Worst of all is the absence of Psychological organization within the inner depths of each person, despite what the vari-ous schools of Pseudo-Occultism and Pseudo-Esoterism may say.

Certainly, given such conditions, one cannot work in com-plete harmony in one's interior life.

45


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With regard to his interior state, the humanoid is a psy-chological multiplicity, a sum of "I's."

The learned ignoramuses of this dark era worship the "I." They glorify it, put it on an altar, and call it "ALTER EGO," "HIGHER SELF," "DIVINE SELF," etc., etc., etc.

In this decadent era, "Know-it-alls" do not want to real-ize that the Higher Self and the Lower Self are two parts of the same pluralized Ego ...

The humanoid certainly does not have a "Permanent I," but rather a multitude of absurd and infra-human "I's. "

The poor intellectual animal mistakenly called man is like a messy house. Instead of one master, there are many servants who always want to command and do whatever they want...

The greatest error found in cheap Pseudo-Esoterism and Pseudo-Occultism is that their followers think they possess a "Permanent and Unchangeable I" without a beginning or an end ...

If those who think this way awakened their consciousness for just one instant, they would clearly verify for themselves that the rational humanoid never stays the same for long. . .

From the psychological point of view, the intellectual mammal is continuously changing …


To think that a person called John is always the same John is really a joke in poor taste. ..

This person called John has within him other I'S, other egos that express themselves at different moments through his per-sonality. Even if John is not a covetous individual, there is another / within him, let us call him Joe, who is covetous, and so on . . .

No one continually remains the same. You do not have to be a genius to fully realize that there are countless changes and contradictions within every individual. . .

To suppose that someone has a "Permanent and Un-changeable I" is to fool oneself and others ...

There are many people living within each one of us, many I'S. Any conscious or awakened person can see this for him-self in a direct manner . . .

Chapter 11

THE BELOVED EGO

ince "superior" and "inferior" ore two parts of the same thing, it is worth establishing the following corollary: the "SUPERIOR I" and the "INFERIOR 1" are two aspects of the same dark and pluralized EGO.

The so-called "DIVINE I," "SU-PERIOR I," "ALTER EGO" or anything of the kind is certainly a trick of the "ME-MYSELF," a

form of SELF-DECEPTION.

When the / wants to continue here and beyond, it Deceives itself with the false concept of a Divine and Immortal I...

None of us has a true "I" that is permanent, unchangeable, eternal, ineffable, etc., etc., etc.

None of us really has a true and authentic Unity of Being. Unfortunately, we do not even have a legitimate individuality.

Even though the Ego continues beyond the grave, it has a beginning and an end.

49


The Ego, the I, is never something individual, unitary, whole. Obviously, the / is "I's."

In Oriental Tibet the I's are called "PSYCHIC AGGRE-GATES" or simply "Values," be they positive or negative.

If we think of each I as a different person, we can emphati-cally state the following: "Within every person living in this world, there are many people.

THE BELOVED EGO


Unquestionably, there are many different people living within every single one of us. Some are better than others; some are worse . . .

Each one of these I's, each one of these people fights for supremacy and wants exclusivity. It controls the intellectual brain or the emotional and motor centers whenever it can, un-til another I takes over...

The Doctrine of the many I's was taught in Oriental Tibet by the true Clairvoyants, by the authentic Enlightened Beings . . .

Each one of our psychological defects is personified by a particular I. Since we have thousands and even millions of defects, obviously many people live in our interior.

From a psychological perspective, it has been clearly pro-ven that the paranoid, the egotist and the mythomaniac would never abandon the worship of the beloved Ego.

Unquestionably, such people bitterly scorn the Doctrine of the many I's.

If we really want to know ourselves, we must self-observe and try to get to know the different I's which lie within our personality.


If any of our readers still does not understand the Doctrine of the many I's, it is only due to the lack of practice of Self-Observation.

While practicing interior Self-Observation, we discover for ourselves that many people, many I's, live within our own personality.

Undoubtedly, those who deny the Doctrine of the many I's, those who worship a Divine I have never seriously Self-Ob-served. Now, using the Socratic style, we can say that these people not only do not know, but also do not know that they do not know.

Certainly we can never get to know ourselves without seri-ous and profound self-observation.

As long as a person continues to consider himself to be One, it is obvious that any interior change is more than impos-sible.

Chapter 12

RADICAL CHANGE

s long as a person continues to make the mistake of believing himself to be One, Unique, Individual, it is obvious that a radical change is more than impossible.

The very fact that Esoteric Work begins with the rigorous observation of oneself tells us that it is urgent that we extract and eradicate from our interior a multitude of Psychological

factors, I’s or undesirable elements.

Unquestionably, it is impossible to eliminate unknown er-rors. First, we must observe what it is that we want to remove from our Psyche.

This type of Work is not external but internal. Those who think that any book on etiquette or any superficial external system of ethics can bring them success are, in fact, com-pletely mistaken.

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The concrete and definitive fact that the inner Work begins with our attention focused on the complete observation of our-selves is more than enough to demonstrate that such work de-mands a very special personal effort to be made by each one of us.

Speaking frankly and honestly, we can emphatically de-clare the following: no human being can do this work for us.

It is impossible to change anything in our Psyche without the direct observation of this aggregate of subjective factors that we carry within us.

RADICAL CHANGE


To take this multiplicity of errors for granted, to disregard the need to study and observe them directly is, in fact, an eva-sion, an excuse to flee from oneself, a form of self-deception.

Only by making a rigorous effort to judiciously observe ourselves, without any kind of excuse, can we really prove the fact that we are not "One," but "Many."

To accept the plurality of the / and to prove it through rig-orous observation are two different things.

Anyone can accept the Doctrine of the many I's without ever having proved it. Proving it, however, is only possible through careful self-observation.

To avoid the Work of inner observation, to look for ways of evading it is an unmistakable sign of degeneration.

As long as people maintain the illusion that they are always one and the same person, they cannot change. Obviously, the aim of this Work is precisely to make a gradual change within our interior life.

Radical transformation is a definite possibility that is nor-mally lost when one does not work on oneself.

The starting point of the radical change remains hidden as long as people continue to think of themselves as One.


Those who reject the Doctrine of the many I's clearly show that they have never seriously self-observed.

Strict observation of ourselves without any kind of excuse allows us to see for ourselves the harsh reality that we are not "One" but "Many."

In the world of subjective opinions there are diverse pseudo-esoteric or pseudo-occultist theories that are used as alleyways to run away from ourselves ...

Unquestionably, the illusion that we are always one and the same person is an obstacle to self-observation . . .

Someone may say: "I know that I am not One, but Many. Gnosis has taught me this." Such an affirmation, although sin-cere, would obviously be something simply external and su-perficial if that doctrinal thesis is not completely based upon living experience.

To prove, to experience and to comprehend is fundamental. This is the only way we can work consciously to obtain a radi-cal change.

To affirm is one thing; to comprehend is another. Someone may say: "I understand that I am not One but Many." If his comprehension is genuine, and these are not merely useless words of ambiguous chatter, then this indicates, this shows, this proves the full verification of the Doctrine of the many I's.


"Knowledge" and "Comprehension" are two different things. The former is of the mind and the latter of the heart.

Mere knowledge of the Doctrine of the many I`s is useless. Unfortunately, in these times in which we live, know I edge has far surpassed comprehension. The poor intellectual animal mistakenly called man has exclusively develop the knowledge side and regrettably forgotten the side which is related to the Being.

For any true radical change to occur, it is fundament that we know the Doctrine of the many I's and that we a] compre-hend it.

When someone carefully begins to observe himself from the perspective that he is not "One" but "Many," he has obvi-ously started the serious Work on his interior nature.


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Chapter 13

OBSERVER AND OBSERVED

t is very clear and easy to under-stand that when someone begins to seriously observe himself from the point of view that he is not One but Many, he is really beg-inning to work on what he carries within.

The following Psychological de-fects are obstacles and impediments to the work of Inner Self-Observa-tion:

- Mythomania: delusions of grandeur, to believe one is God.

- Egotism: the belief in a Permanent I, adoration of some kind of Alter-Ego.

- Paranoia: self-sufficiency, conceit, being a know-it-all, having mystical pride, believing oneself to be infallible and not knowing how to see another's point of view.

As long as we maintain the absurd conviction that we are One, that we have a permanent I, then serious Work upon our-selves is more than impossible.

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Whoever always thinks of himself as one will never be able to separate himself from his own undesirable elements. He will consider each thought, feeling, desire, emotion, passion, affection, etc., etc., etc., to be different and unalterable func-tionalisms of his own nature. He will even justify himself to others by claiming that this or that personal defect is heredi-tary...

Whoever accepts the Doctrine of the many I's under-stands, as a result of observation, that each desire, thought, action, passion, etc., corresponds to a different and distinct I. . .

Any athlete of inner Self-Observation works very seriously within himself and strives to separate the various undesirable elements that he carries within from his Psyche...

If someone truly and sincerely begins internal Self-Ob-servation, he divides himself into two: Observer and Ob-served.

If such a division does not happen, then we will clearly never take another step towards the marvelous Road of Self-Knowledge.

How could we possibly observe ourselves if we made the mistake of not wanting to divide ourselves into Observer and Observed?


If such a division does not take place, then we will obvi-ously never take another step forward on the path of Self-Knowledge.

Undoubtedly, as long as this division does not occur, we continue to identify with all the workings of the Pluralized I. ..

Whoever identifies with the various workings of the Plural-ized I is always a victim of circumstance.

How could anyone who does not know himself modify circumstances? How could he know himself without having ever observed himself internally? How could he observe him-self if he did not first divide himself into Observer and Ob-served?

Now then, nobody can begin to change radically as long as he is not able to say: "This desire is an animal that I must eliminate; this selfish thought is another I that torments me, and I must disintegrate it; this feeling that is breaking my heart is an intrusive I that I must reduce to cosmic dust; etc., etc., etc."

Naturally, this is impossible for someone who has never divided himself into both Observer and Observed.

Whoever considers the Psychological processes to be func-tionalisms of a Unique, Individual and Permanent I finds him-self so identified with all his mistakes, and be-comes such a


part of them that he loses all capacity to separate them from his Psyche.

Obviously, such people can never radically change. They are condemned to total failure.


Chapter 14

NEGATIVE THOUGHTS

n these decadent and involutionary times, it is uncommon to think pro-foundly and with full attention.

Diverse thoughts arise from the In-tellectual Center. They do not come from a permanent I, as the learned ignoramuses stupidly believe, but from the different I'S in each one of Us.

When a man is thinking, he firmly believes that he is think-ing by himself and for himself.

The poor intellectual mammal does not want to realize that the many thoughts crossing his mind have their origin in the different I'S that he carries within.

This means that we are not true thinking individuals; we do not actually have an individual mind yet.

However, each of the different I'S that we carry within uses our Intellectual Center. They use it to think any time they can.

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So it would be absurd to identify ourselves with this or that negative and harmful thought, believing that it is our own.

Obviously, such a negative thought is coming from an I which at a certain moment has abused our Intellectual Center.

There are various types of negative thoughts: suspicion, distrust, ill will towards others, passionate jealousy, religious or political jealousy, jealousy of friends or family, covetous-ness, lust, vengeance, anger, pride, envy, hate, resentment, theft, adultery, laziness, gluttony, etc., etc., etc.

Actually, we have so many psychological defects that even if we had a steel palate and a thousand tongues with which to speak, we would not be able to enumerate them all.

Consequently, we can conclude from what has been pre-viously said that it is senseless to identify with negative thoughts.

Since it is impossible for an effect to exist without a cause, we solemnly declare that a thought can never originate by it-self, spontaneously . . .

The relationship between thinker and thought is evident; each negative thought has its origin in a different thinker.

Within each one of us there are as many negative thinkers as there are negative thoughts.


Seen from this pluralized angle, the issue of "Thinkers and Thoughts" shows that each one of the I's carried in our Psyche is certainly a different thinker.

Unquestionably, there are too many thinkers in each one of us. However, at any given moment, each one of these I's, in spite of being just a fragment, believes itself to be the whole ...

Mythomaniacs, egotists, narcissists and paranoids will never accept the thesis of the "Plurality of Thinkers" be-cause they are so fond of themselves. They think that they are "big shots," the "be-all and end-all" ...

How could such abnormal people possibly accept the idea that they do not possess an extraordinary, brilliant and indi-vidual mind? . . .

Nevertheless, these Know-it-alls think the best of them-selves; they even dress in the tunic of Aristippus to demon-strate their wisdom and humility . . .

Legend has it that, centuries ago, Aristippus wanted to demonstrate his wisdom and humility. He was seen dressed in an old robe full of holes and patches, carrying a Philosopher's Wand in his right hand and strolling around Athens...

It is said that when Socrates saw him coming, he exclaimed in a resounding voice: "Oh Aristippus, your vanity can be seen through the holes in your robe"!


Anyone who does not live constantly in a state of Alert-ness-to-the-New and Alert-Perception, and who believes that he is just thinking, easily identifies with any negative thoughts.

As a result, the sinister power of the "Negative I," the au-thor of the corresponding thought, regrettably strengthens.

The more we identify with a negative thought, the more enslaved we become to the corresponding / which character-izes it.

With regards to Gnosis, the Secret Path, the Work on one-self, our particular temptations are found precisely in the I's which hate Gnosis, the esoteric Work, because they know that their existence in our psyche is mortally threatened by Gnosis and by the Work.

These quarrelsome and "Negative I's" easily take control of certain mental scrolls stored in our Intellectual Center and give rise to harmful and damaging mental streams of thought.

If we accept those thoughts, those "Negative I's" that con-trol our Intellectual Center at any given moment, we will then be unable to free ourselves from their outcome.

We should never forget that every "Negative I" "Deceives Itself and "Deceives Others." Conclusion: it lies.

Whenever the aspirant feels a sudden loss of strength, when he is disillusioned with Gnosis, with the esoteric.


Work, when he loses enthusiasm and forsakes the best, it is obvious that he has been deceived by some Negative I.

The "Negative I of Jealousy" deceives those in love and destroys their happiness.

The "Negative I of Mystic Pride" deceives the devotees of the Path. Believing themselves to be wise, they hate or betray their Master . . .

The Negative I appeals to our personal experiences, to our memories of the past, to our greatest yearnings, to our sincer-ity; and by making a rigorous selection from all this, it presents something in a false light, something that fascinates; and then we fail...

However, when we discover the I in action, when we have learned to live in a state of alertness, such deception becomes impossible. ..


IND

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Chapter 15

INDIVIDUALITY

o believe that we are "One" is certainly a joke in very poor taste. Unfortunately, this vain illusion exists in all of us.

Unfortunately, we always think the best of ourselves and it never occurs to us to try and understand that we do not even have a true Individuality.

The worst is that we give our-selves the false luxury of assuming that each one of us has his own will and enjoys full consciousness.

Poor us! How foolish we are! There is no doubt that ignor-ance is the worst of all misfortunes.

There are thousands of different Individuals within each one of us, different I's or people who quarrel and fight for su-premacy without any order or harmony.

If we were conscious, if we woke up from our many dreams and fantasies, how different our lives would be! . . .

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To make matters worse, negative emotions, self-importance and pride fascinate and hypnotize us, never allowing us to remember ourselves or to see ourselves as we are . . .

We believe that we only have one will when, in reality, we possess many different wills (each I has its own).

The tragicomedy of all this Inner Multiplicity is frighten-ing. The different interior wills clash among themselves, live in continuous conflict and go in different directions.

If we had true Individuality, if we had Unity instead of Multiplicity, then we would also have continuity of purpose, awakened consciousness and a personal individual will.

Change is indicated. However, we must start by being hon-est with ourselves.

We need to make a psychological inventory of ourselves to find out what we have too little of and what we have too much of.

To obtain Individuality is possible; however, if we think that we have it, then such a possibility will vanish.

Obviously, we will never fight to obtain something if we think we already have it. Fantasy makes us believe that we possess Individuality. There are even schools in the world that teach this.


It is urgent that we fight against fantasy, because it makes us appear as if we are "somebody" when, in reality, we are miserable, perverse and shameless people.

We think that we are "men" when, in truth, we are just in-tellectual mammals devoid of Individuality.

Mythomaniacs believe themselves to be Gods, Mahatmas, etc., never suspecting that they do not have an individual mind and a Conscious Will.

Egotists so adore their beloved Ego that they would never accept the idea of the Multiplicity of Egos within themselves.

Paranoids, with all the classic pride which characterizes them, will not even read this book ...

It is absolutely necessary to fight to the death the fantasy we have about ourselves if we do not want to become victims of artificial emotions and false experiences. They not only put us in ridiculous situations, but they also hinder any possibility of inner development.

The intellectual animal is so hypnotized by his own fantasy that he dreams that he is a lion or an eagle when, in reality, he is no more than a vile worm from the mud of the earth.

The mythomaniac will never accept the statements made above. Say what they will, he obviously thinks that he is an arch-hierophant, never suspecting that fantasy is simply noth-ing, nothing but fantasy.


Fantasy is a real force that acts universally on humanity and keeps the intellectual humanoid in a dream state, making him believe that he is already a man with true Individuality, will, awakened consciousness, a mind of his own, etc., etc., etc...

When we think that we are One, we cannot move from where we are within ourselves; we remain stagnant until we ultimately degenerate and go through involution.

Each one of us is in a certain psychological phase and un-less we discover immediately all those persons or I's that live within us, we will never emerge from it.

Of course, through inner self-observation, we can see the people who live in our psyche and whom we must eliminate in order to achieve radical transformation.

This perception, this self-observation fundamentally changes all the misconceptions that we have about ourselves, and as a result, we prove the specific fact that we do not pos-sess true Individuality.

As long as we are not self-observing, we will live under the impression that we are one; and, consequently, our lives will be false.

As long as there is no interior change in the depths of our psyche, a correct relationship with our fellowmen will be im-possible.


Any inner change demands the prior elimination of the I's that we carry within.

There is no way that we can ever eliminate those I's if we do not observe them in our interior.

Those who believe that they are One, who think highly of themselves and who would never accept the Doctrine of the Many, do not want to observe the I'S either; and thus any pos-sibility for change within them becomes impossible.

It is impossible to change if there is no elimination. But even if those who believe they possess Individuality were to accept the need for elimination, they would really be un-aware of what must be eliminated.

However, we should not forget that whoever believes him-self to be one is deceiving himself by thinking that he knows what has to be eliminated. In reality, he does not even know that he does not know. He is a learned ignoramus.

We must "rid ourselves" of our Ego in order to "individual-ize ourselves." However, if someone thinks that he has Indi-viduality, then it is impossible for him to get rid of his Ego.

Individuality is one hundred percent sacred. It is rare to find people who have it; however, all think they do.

How can we eliminate the I'S if we believe that we have a Single "I"?


Certainly, only someone who has never seriously Self-Ob-served thinks that he has a Single I.

However, we must be very clear in these teachings, since there is a psychological danger of confusing authentic Indi-viduality with the concept of some kind of "Superior I" or something similar.

Sacred Individuality is far beyond any form of "I." It is what it is, what it always was, and what it always will be.

Legitimate Individuality is the Being, and the reason for the existence of the Being is the Being itself.

Distinguish between the Being and the I. Those who con-fuse the I with the Being have certainly never self-ob-served seriously.

As long as the Essence, the consciousness, continues to be embottled within that collection of I's that we carry within, radical change will be more than impossible.

THE BOOK OF LIFE

Chapter 16

THE BOOK OF LIFE

person is what his life is. What continues beyond death is life. This is the meaning of the book of life which opens with death..Seen from a strictly psychological point of view, any day of our life is really a small replica of our life as a whole.

From all this we can deduce the following: if a man does not work

on himself today, he will never change.

When he affirms that he wants to work on himself, but does not do the work today, postponing it until tomorrow, then such an affirmation is just a plan and nothing more; this is because today is a replica of our entire life.

There is a common expression that says: "Do not put off until tomorrow what you can do today."

If a man says: "I shall work on myself tomorrow," then he will never work on himself because there will always be a "tomor-row."

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This is very similar to a certain notice or warning that shop-keepers put in their stores: "NO CREDIT TODAY, ONLY TOMORROW"!

When someone in need comes to ask for credit, he comes across the terrible notice; and when he comes the next day, he finds it there again.

In psychology, this is called "the tomorrow syndrome." As long as a man says "tomorrow," he will never change.

It is imperative and pressing that we work on ourselves today, without lazily dreaming about the future or some extraordin-ary opportunity.

Those who say: "First I will do this or that, and then I shall work," will never work on themselves. They are the "dwellers of the earth" mentioned in the Holy Scriptures.

I knew a powerful landowner who used to say: "First I need to be well-off and then I shall work on the Me-Myself."

I visited him when he fell deathly ill and asked him the fol-lowing question: "Do you still want to be well-off'?

"I truly regret having wasted my time," he answered. He died a few days later, after having admitted his mistake.


That man had a lot of land, but he wanted to own neigh - bour-ing property, to "round off," so that his large farm would be bordered exactly by four roads.

"Each day has enough trouble of its own “I said the Great KABIR Jesus. Let us self-observe this very day - everything having to do with the ever recurring day - as a miniature of our whole life.

When a man starts to work on himself today, when he ob-serves his sorrows and sufferings, he walks straight along the path of success.

We cannot eliminate what we do not know. We must first ob-serve our own errors.

Not only do we need to know about our day, but also about how we relate to it. Everyone experiences the exact same or-dinary days; rare or unusual events are an exception.

It is interesting for each person to observe the daily recur-rence, the repetition of words and events, etc.

This repetition or recurrence of events and words is worth studying. It leads us to Self-knowledge.


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Chapter 17

MECHANICAL CREATURES

e cannot possibly deny the Law of Recurrence which is in action at every moment of our lives.

Certainly, every day of our exist-ence consists of a repetition of events, states of consciousness, words, desires, thoughts, decisions, etc.

Obviously, when we do not self-ob-serve, we cannot notice these in-

cessant daily repetitions.

It is evident that someone who has no interest whatsoever in observing himself will have no desire to work to-wards a true radical transformation either.

To make matters worse, there are people who want to trans-form themselves without working on themselves.

We do not deny the fact that everybody has the right to genuine happiness of the spirit; however, it is also true that obtaining this happiness is more than impossible unless we work on ourselves.

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We can change internally when we truly succeed in modi-fying our reactions to the different events that occur every day.

However, we cannot modify our way of reacting to the events of daily life if we do not work seriously on ourselves.

We need to change our way of thinking, to be less negli-gent, to become more responsible and to approach life in a different way, in its real and practical sense.

However, if we continue the way we are, behaving the same way every day, repeating the same mistakes with the same negligence as always, then any possibility of change will, in fact, be eliminated.

If somebody genuinely wants to get to know himself, he must start by observing his own behaviour while facing the events of any day of his life.

By this we do not mean that we should not observe our-selves daily. We just want to affirm that we must start by ob-serving ourselves on one first day.

There must be a start to everything; and observing our be-haviour on any one day of our life is a good start.

Certainly, the best thing to do is to observe our mechanical reactions to all the minor details of our home, bedroom, dining


room, house, street, work, etc., etc., etc., and also what we say, feel and think.

Next, it is important to see how and in which way we can change these reactions. However, if we think that we are good people and that we never behave unconsciously and incor-rectly, then we will never change.

First of all, we need to understand that we are "machine-people," simple puppets controlled by secret agents, by hid-den I's.

There are many people living within us. We are never the same. Sometimes a mean person manifests in us; at other times, an irritable person; at another moment, a beautiful and benevolent person; later, a scandalous and slanderous person; after that, a saint, and then a liar, etc.

We have all kinds of people inside us, all kinds of I's. Our personality is nothing more than a puppet or a talking doll, something mechanical.

Let us start by behaving consciously during a small period of the day. We need to stop being simple machines, if only for a few minutes a day. This will have a decisive effect on our existence.

Of course, when we Self-Observe and stop doing what this or that I wants, we begin to stop being machines.


If for just a single moment we were to be conscious enough to stop being a machine, and if we were to do this voluntary, then many unpleasant circumstances would be radically modi-fied

Unfortunately, we live a mechanical, routine and absurd dally life. We repeat the same things and our habits do not change. We have never wanted to modify them. They are the mechanical tracks on which the train of our miserable exist-ence travels. Yet, we still think highly of ourselves . . .

There are "MYTHOMANIACS" wherever you look; peo-ple who believe they are Gods; mechanical, routine creatures, personas from the mud of the earth, miserable dolls moved by different I'S. Such people will never work on themselves . . .

Chapter 18

THE SUPER-SUBSTANTIAL BREAD

f we carefully observe any day of our lives, we see that we cert-ainly do not know how to live consciously.

Our life looks like a train in mo-tion, travelling on the rigid rails of mechanical and inflexible habits of a vain and superficial existence.

The strange thing is that it never occurs to us to change our habits. It seems that we never get tired of repeating the same things.

These habits keep us paralysed, but we think that we are free. We are hideously ugly, but we believe ourselves to be apollos...

We are mechanical people, which is reason enough for us not to have any true sense of what we are doing in life.

We move daily on the old tracks of our obsolete and absurd habits. Thus it is obvious that we do not have a real life. In-

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stead of living, we vegetate miserably and we do not receive new impressions.

If a person started his day consciously, it would obviously be different from the others.

When we take each day as the sum total of our life, and stop postponing until tomorrow what must be done today, we really get to know what working on ourselves means.

Every single day is important. If we truly want to radically trans-form ourselves, we must see, observe and understand ourselves daily.

THE SUPER-SUBSTANTIAL BREAD


However, people do not want to see themselves. Some, who feel like working on themselves, justify their negligence with statements such as "Work at the office does not allow me to work on myself." Senseless, hollow, vain and absurd words such as these are only excuses to justify laziness, indolence and a lack of love for the Great Cause.

Though they may have many spiritual yearnings, such per-sons will obviously never change.

To observe ourselves is urgent, pressing and undelayable. Inner Self-Observation is essential in order to effect any real change.

What is your psychological state when you get up in the morning? What is your state of mind during breakfast? Were you impatient with the waiter? . . . with your spouse? Why were you impatient? What is it that is always upset-ting you? etc.

Smoking or eating less is not a total change, although it does show some progress. We know very well that the vices of smoking and gluttony are inhuman and vile.

It is not good for anyone dedicated to the Secret Path to have an excessively fat body with a potbelly far from any eurhythmic perfection. That would indicate gluttony, vora-ciousness and even laziness.


Our daily life, our career and our job, although vital for existence, constitute the dream state of our consciousness.

Knowing that life is a dream does not mean we compre-hend it. Comprehension comes with self-observation and in-tense Work on ourselves.

In order to work on ourselves it is essential that we work on our everyday life, starting today. Then the meaning of the Lords's Prayer will be understood when it says: "Give us this day our daily Bread."

In Greek, the expression "Daily Bread" means the "Super-substantial Bread" or the "Bread from Above."

Gnosis offers this Bread of Life, with the double meaning of ideas and strength which allow us to disintegrate psycholo-gical errors.

Each time that we reduce and I to cosmic dust, we gain psychological experience; we eat the Bread of Wisdom and we receive new knowledge.

Gnosis offers us the "Super-substantial Bread," the "Bread of Wisdom," and shows us with precision the new life that begins in us, here and now.

Well then, nobody can alter his life or change anything related to the mechanical reactions of existence, unless he


counts upon the help of new ideas and receives Divine assist-ance.

Gnosis gives us these new ideas and teaches us the "modus operandi" through which we can be helped by Powers which are Superior to the mind.

We need to prepare the inferior centers of our organism to receive the new ideas and strength that come from the Super-ior Centers.

In the Work on oneself, everything is worth appreciating. Any thought, as insignificant as it may be, merits observation. Any negative emotion, reaction, etc., must be observed.


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Chapter 19

THE GOOD PROVIDER

n these dark times, it is certainly very difficult to separate ourselves from the disastrous effects of life; however it is absolutely necessary, otherwise we would be devoured by life.

Any Work that we do on ourselves with the purpose of achieving spir-itual development and the devel-opment of the soul is, of course, always related to isolation. Under

the influence of life as we normally live it, it is not possible to develop any-thing other than the personality.

We are in no way opposing, the development of the per-sonality. Obviously, it is necessary in our existence, but it is certainly something purely artificial. The personality is not that which is true, that which is real within us.

If the poor intellectual mammal mistakenly called man does not isolate himself, but instead identifies with all the hap-penings of daily life, and if he wastes his energy on negative emotions, personal self-centeredness, vain and unsubstantial words of ambiguous chatter, then he does nothing edifying;

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nothing real can develop within him apart from that which belongs to the mechanical world.

Certainly, anyone who wants to achieve the development of the essence within himself must become "hermetically sealed." This refers to something intimate and closely related to silence.

This expression comes from ancient times, when a Doctrine - linked to the name Hermes - was secretly taught about the interior development of man.

If we want something real to grow within, it is clear that we must avoid draining our psychic energies.

When someone loses his energies and is not isolated within himself, unquestionably he will not be able to achieve the de-velopment of anything real in his psyche.

Common daily life wants to relentlessly swallow us up. We must wrestle with life every day and learn how to swim against the current...

This Work goes against life and deals with something very different from that of daily life. However, it is something that we should practice from instant to instant. I am referring to the revolution of consciousness.


It is evident that if our attitude towards daily life is funda-mentally wrong, and if we believe that everything will turn out well because it should, then we are going to be disappointed...

People want things to turn out well, "just like that," because everything must work according to their plans. But the harsh reality is different. As long as a person does not change within, he will always be a victim of circumstance, whether he likes it or not.

There are many sentimental stupidities spoken and writ-ten about life. However, this Treatise of Revolutionary Psycho-logyis something different.

This doctrine goes straight to the core and to the clear, def-inite and specific facts. It declares emphatically that the "Intel-lectual Animal" mistakenly called man is a mechanical biped, unconscious and asleep.

" The Good Provider" will never accept Revolutionary Psy-chology. He thinks highly of himself because he fulfils his obligations as a father, a husband, etc. In reality he is only serving nature's objectives and nothing more.

On the other hand, we should say that there is also "The Good Provider" who swims against the current and does not want to let life swallow him up. But such individuals are very rare in the world; there are not very many of them.


When one thinks according to the ideas of this Treatise of Revolutionary Psychology, one obtains a correct vision of life.

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Chapter 20

THE TWO WORLDS

o observe and "to observe oneself are two completely different things. However, both demand attention.

During "observation," attention is directed outward to the exterior world through the windows of the senses.

During "self-observation," atten-tion is directed inward and for this reason the senses of ex-ternal perception are useless. This is more than enough reason why it is difficult for the novice to observe his inner psycholo-gical processes.

The practical side of official science always uses the ob-servable as its starting point. The starting point of the Work on oneself is self-observation or what is self-observable.

Unquestionably, those two starting points mentioned above lead us in two completely different directions.

One could grow old while confined to the uncompromising dogmas of official science, studying external phenomena, ob-

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serving cells, atoms, molecules, suns, stars and comets, etc., without ever experiencing any radical change within.

The type of knowledge which changes someone internally can never be attained through external observation.

The true knowledge which can really give rise to a funda-mental, interior change is based on the direct self-observation of ourselves.

It is urgent that we tell our Gnostic students to observe themselves and teach them the way in which they must self-observe, as well as the reasons for it.

Observation is a means to modify the mechanical condi-tions of the world. Interior self-observation is a means to inner change.

As a consequence or corollary to this, we can and we must emphatically declare that there are two types of knowledge: the external and the internal. Unless we internally possess the magnetic center which can differentiate between the two types of knowledge, the mixture of both categories can lead us to confusion.

The sublime pseudo-esoteric Doctrines that have a strong scientific basis belong to the field of the observable. However, they are accepted by many aspirants as internal knowledge.


Hence we stand before two worlds: the exterior and the interior. The first one is perceived by the senses of external perception. The second one can only be perceived by the Sense of internal self-observation.

Thoughts, ideas, feelings, desires, hopes, disappointments, etc., are interior. They are invisible to the conventional, com-mon and ordinary senses. However, they are more real to us than the dining room table or living room chairs.

Certainly, we live more in our interior world than in our exterior one; this is undeniable and irrefutable.

In our Internal Worlds, in our secret world, we love, desire, suspect, bless, curse, strive, suffer, enjoy, get frustrated, re-warded, etc., etc., etc.

Unquestionably, the internal and external worlds can be verified experimentally. The exterior world is the observable. The interior world is that which is self-observable inside ourselves and within ourselves, here and now.

Whoever really wants to know the Internal Worlds of the planet Earth, the Solar System or the Galaxy in which we live must first know his inner world, his interior and personal life, his own Internal Worlds. "Man, know yourself, and you shall know the Universe and the Gods."

The more we explore this Interior World called "Oneself," the more we will understand that we live simultaneously in


two worlds, in two realities, in two spheres: the exterior and the interior.

Just as it is essential for us to learn how to walk in the "ex-terior world" so as not to fall off a cliff or lose our way in the streets of the city, to choose friends, to avoid perverse people, not to eat poison, etc., so also can we learn through Psycholo-gical Work to walk in our own Interior World, which can be explored by means of self-observation.

In reality, the Sense of self-observation is atrophied in the decadent human race of this dark era.

As we persevere in the observation of ourselves, the Sense of inner self-observation will gradually develop.

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Chapter 21

OBSERVATION OF ONESELF

nner Self-Observation is a prac-tical means to achieve a radical transformation.

"To know" and "to observe" are two different things. Many people confuse observation of oneself with "knowledge." We now that we are sitting on a chair in a room, but that does not mean that we are observing the chair.

We know that at any point in time we can find ourselves in a negative state, maybe with a problem, troubled about some-thing, or in a state of uneasiness or uncertainty, etc. Neverthe-less, this does not mean that we are observing.

Do you dislike someone? Is there someone whom you can-not stand? Why? You might say that you know that person ... Please, observe him! "To know" never means "to observe." Do not confuse "knowing" with "observing" ...

Observation, which is one hundred percent active, is a means of changing oneself, whereas knowing, which is pas-sive, is not.

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"To know" is surely not an act of attention. Attention direc-ted within oneself, towards what is happening in our interior, is something positive and active . . .

Whenever we dislike a person "just because," often for no reason at all and because we just feel like it, we become aware of the multitude of thoughts which accumulate in our minds; the disorderly group of voices that speak and shout within us; what they are saying; the unpleasant emotions that arise in our interior; the unpleasant feelings that they leave in our psyche, etc., etc., etc.

Obviously, in such a state we also realize that, internally, we are treating the person that we dislike very badly.

Furthermore, in order to see all this we unquestionably need to deliberately direct our attention towards our interior; an attention that is active and not passive.

Dynamic attention comes from the observing side while thoughts and emotions belong to the observed side.

All this leads us to understand that "to know" is something totally passive and mechanical, in clear contrast with the ob-servation of oneself, which is a conscious act.

We do not mean that mechanical observation does not ex-ist, but that type of observation has nothing to do with the psy-chological self-observation to which we are referring.


"To think" and "to observe" are also very different. Any person may give himself the luxury of thinking all he wants about himself, but this does not mean that he is truly ob-serving himself.

We need to see the various I'S in action, to discover them in our psyche, to comprehend that there is a percentage of our own consciousness in each one of them, to repent for having created them, etc.

Then we will exclaim: "What is this I doing? What is it saying? What does it want? Why is it bothering me with its lust? . . . with its anger"? etc., etc., etc.

We will then see within ourselves this sequence of thoughts, emotions, desires, passions, private comedies, per-sonal dramas, elaborate lies, speeches, excuses, morbidness, beds of pleasure, scenes of lewdness, etc., etc., etc.

Very often, before falling asleep, at the precise moment of transition between wakefulness and sleep, we can hear differ-ent voices which are talking to each other within our mind. These are the different I'S which at such a time have to break all connection with the different centers of our organic ma-chine in order to submerge themselves later within the mo-lecular world, the "Fifth Dimension."


THE CHATTER

Chapter 22

THE CHATTER

t is urgent, pressing and unpost-ponable that we observe our in-terior chatter and the exact place from where it comes.

This mistaken interior chatter is unquestionably the "Causa Causorum" of many disharmonious and unpleasant psychic states in the present as well as in the future.

Obviously, those vain, unsubstantial words of ambiguous chatter, and in general, any harmful, damaging and absurd talk that is manifested in the exterior world, have their origin in misleading interior conversations.

We know that in Gnosis there is an esoteric practice of in-terior silence. Our disciples of the "Third Chamber" know this.

It would not be an overstatement to say with absolute clar-ity that interior silence must refer specifically to something very precise and definite.

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When the process of thinking is intentionally exhausted during profound interior meditation, interior silence Is achieved. However, this is not what we want to explain in this chapter.

Nor do we intend to explain in these paragraphs how to achieve interior silence by "emptying the mind" or "blanking it out."

Nor does the practice of interior silence to which we are referring mean that we should stop something from penetrat-ing the mind.

Actually, we are now speaking about a very different kind of interior silence, not something that is vague and general ...

We want to practice the interior silence that is related to something already existing in the mind, such as a person, an event, a personal matter, someone else's business, things we have been told, what others have done, etc., without touching anything with the interior tongue, without inner speeches.. .

Learning to be quiet - not only with the exterior tongue, but also with the internal secret tongue- will give extraordinary and wonderful results.

Many people are quiet on the outside, but they skin their fellowmen alive with their interior tongue. Poisoned and mali-cious interior chatter produces interior confusion.


If we observe this mistaken interior chatter, we will see that it is made up of half-truths, or some truths more or less incor-rectly related, or with something that was added or omitted.

Unfortunately, our emotional life is based exclusively on "self-liking."

To make matters worse, we only like ourselves, our "be-loved Ego," and we dislike and even hate those who do not take to us.

We love ourselves too much. We are one hundred percent narcissistic. This is irrefutable and undeniable.

As long as we continue to be embottled in "self-liking," any development of the being is more than impossible.

We need to learn how to see the other's point of view. We must know how to put ourselves in the other person's place.

"In everything do unto others as you would have them do unto you." [Matt. 7:12].

What really counts in these studies is the way in which people behave towards one another internally and invisibly.

Unfortunately, although we are very courteous and some-times even sincere, there is no doubt that invisibly and intern-ally we are treating one another very badly.


People who seem to be very kind drag their fellowmen into their secret caves every day in order to do what they fancy with them (torment, mock, ridicule, etc.).

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Chapter 23

THE WORLD OF RELATIONSHIPS

he world of relationships has three very different aspects which we need to precisely clarify.

First: we are related to the planet-ary body, that is, the physical body.

Second: we live on the planet Earth and, consequently, we are related to the exterior world and the things that affect us: family, business,

money, career, politics, etc., etc., etc.

Third: the relationship of man with himself. For the majority of people this type of relationship is not important in the least.

Unfortunately, people are only interested in the first two types of relationships. They look at the third type with absolute in-difference.

Food, health, money and business are actually the main con-cerns of the "Intellectual Animal" mistakenly called "man."

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Well, it is obvious that both the physical body and the matters of the world are exterior to ourselves.

The Planetary Body (physical body) is sometimes sick, some-times healthy, and so on.

We always believe that we have some knowledge about the physical body but, in reality, not even the best scientists in the world know much about the body of flesh and bones.

Without a doubt, due to its tremendous and complex organiza-tion, the physical body is certainly far beyond our comprehen-sion.

As far as the second type of relationship is concerned, we are always victims of circumstance. It is unfortunate that we have not yet learned how to consciously create circumstances.

Many people are unable to adapt to anything or anybody, or to be truly successful in life.

When we think about ourselves with the Gnostic Esoteric Work in mind, it becomes urgent to find out in which one of these three types of relationships we are failing.

Our particular case may be that we relate poorly to our phys-ical bodies and, consequently, we are ill.


It could be that we relate badly to the exterior world and, as a result, we have conflicts, social and economic problems, etc., etc., etc.

Maybe we relate badly to ourselves and, consequently, we suffer greatly from a lack of interior enlightenment.

Obviously, if the table lamp in our bedroom is not connected to the electric socket, our room will remain in darkness.

Those who suffer from a lack of interior enlightenment should connect their mind to the Superior Centers of their Being.

Unquestionably, we must establish correct relationships, not only with our Planetary Body (physical body) and the exterior world, but also with each one of the parts of our own Being.

Pessimistic sick people, who are tired of so many doctors and medications, no longer care to be cured. Optimistic patients struggle to live.

Many millionaires who have lost their fortune gambling in the Casino of Monte Cario have committed suicide. Mil-lions of poor mothers work in order to support their children.

Countless depressed aspiring students have given up the Eso-teric Work on themselves because of a lack of psychic powers and inner enlightenment. Very few know how to take advant-age of adversity.


At times of very severe temptation, depression and deso-la-tion, we must appeal to the inner remembrance of ourselves.

Deep inside each one of us lies the Aztec TONANTZIN, the STELLA MARIS, the Egyptian ISIS, the Mother-God, wait-ing to heal our broken hearts.

When one gives oneself the shock of "Self-Remembrance," a miraculous change in every function of the body is produced, and the cells receive different nourishment.

Chapter 24

THE PSYCHOLOGICAL SONG

he time has come to reflect very seriously on that which is called "internal self-centeredness."

There is no doubt about the dis-astrous effects of "inner self-centeredness." Besides hypnotizing the consciousness, it drains large amounts of energy from us.

If we did not make the mistake of identifying with ourselves so much, interior self-centeredness would be more than impossible.

The person who identifies with himself is too fond of him-self. He feels sorry for himself and is self-centered. He thinks that he has always behaved properly with other people, with his wife, with his children, etc., and that nobody has appreci-ated him. Thus he is a saint and all others are wicked scoun-drels.

One of the most common forms of inner self-centeredness is the preoccupation with what others might think of us.

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Maybe they believe that we are not honest, sincere, truth-ful, brave, etc.

The strangest thing is that we are pathetically unaware of the tremendous loss of energy that this type of concern brings us.

Many hostile attitudes towards certain people who have not done us any harm are precisely due to such worries born of inner self-centeredness.

Under these circumstances, loving ourselves so much and being so self-centered, it is obvious that the I - or better said the I's - instead of being eliminated, are tremendously strengthened.

When we identify with ourselves, we feel very sorry for ourselves, to the point of keeping count of our misfortunes.

That is why we think that in spite of all our so-called acts of generosity with a buddy, neighbour, boss, friend, etc., etc., etc., we have not been repaid as we should. Wrapped up in these ideas, we become boring and obnoxious to all.

It is practically impossible to have a conversation with such people, as we can be sure that the conversation will lead us to their little book of accounts and their long list of sufferings.

In the Gnostic Esoteric Work, it is written that growth of the soul is only possible through the forgiveness of others.


If, from instant to instant, moment to moment, someone suffers for what people owe him, for what they did to him and the bitterness that they have caused him, always repeating his same song, then he will never be able to grow internally.

The Lord's Prayer says: "Forgive us our debts, as we for-give our debtors."

The feeling that someone owes us, the pain brought on by the wrongs others have done us, etc., will always stop any interior progress of the soul.

Jesus, the Great KABIR, said: "Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison. Truly I tell you, you will never get out until you have paid the last penny." [Matt. 5:25-26].

If someone owes us, then we owe someone. If we demand payment up to the last penny, we must first pay up to the last penny.

The "Law of the Talion" says: "An eye for an eye and a tooth for a tooth." It is an absurd and vicious circle.

Even though we consider ourselves to be "gentle lambs," the apologies, humiliation and personal fulfilment we demand from others for the wrongs they have done us, are also deman-ded from us.


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It is absurd to put ourselves under unnecessary laws. It is far better to place ourselves under new influences.

The Law of Mercy is a much higher influence than the law of the violent man: "An eye for an eye, a tooth for a tooth."

It is urgent and absolutely necessary that we place our-selves intelligently under the wonderful influences of the Gnostic Esoteric Work without any delay, that we forget what others owe us, and eliminate any form of self-centeredness from our psyche.

We should never allow any feelings of revenge within us, resentment, negative emotions, anxieties because of the wrongs done to us, such as violence, envy, incessant memories of debts, etc., etc., etc.

Gnosis is destined for those sincere aspirants who truly want to work and change.

When we observe people, we obtain the direct proof that each person has his own song.

Each one sings his own psychological song. I am refer-ring emphatically to the issue of these psychological tales: to feel that others owe us, to complain, to be self-centered, etc.

Sometimes people sing their song "just like that," non-stop and without any prompting, and at other times with the help of a few drinks ...


What we are saying is that our boring songmust be elim-inated! It incapacitates us internally and steals a lot of our en-ergy.

With respect to Revolutionary Psychology, someone who sings too well - we are not talking about a beautiful voice or about a physical song - certainly cannot go beyond himself; he stays in the past. . .

A person impeded by sad songs cannot change his Level of Being, he cannot go beyond what he is.

In order to move to a Higher Level of the Being, it is neces-sary to stop being what we are. We must not be what we are.

If we continue to be what we are, we will never be able to advance to a Higher Level of the Being.

Many unusual things happen in everyday life. Very often a person strikes up a friendship with someone else only because it is easy to sing his song to him.

Unfortunately, such relationships end when the singer is told to shut up, to change the record, to change the subject, etc.

The resentful singer then goes looking for another friend, for someone who is willing to listen to him for an indefinite period of time.


The singer demands understanding. He wants someone to understand him, as if it were so easy to understand others.

In order to understand others we must understand our-selves. Unfortunately, the good singer believes that he under-stands himself.

There are many disappointed singers who sing the song of being misunderstood and who dream of a wonderful world where they are the central character.

However, not all singers are public. There are also many who are reserved; they never sing their song openly; instead they sing it secretly.

These are people who have worked very hard and have suffered a great deal. They feel cheated and think that life owes them everything that they were unable to get.

They generally have an internal sadness, a feeling of mono-tony and terrible boredom, inner weariness or frustration around which all their thoughts pile up.

Secret songs unquestionably close the entrance to the path of Inner Self-Realization of the Being.

Unfortunately, we do not notice such secret interior songs unless we observe them intentionally.


Obviously, any self-observation allows light to penetrate into our innermost depths.

No interior change can occur in our psyche, unless it is brought into the light of self-observation.

It is absolutely necessary to observe ourselves when we are alone, just as we do when we are with people.

When we are alone, many different I's, very distinct thoughts, negative emotions, etc., emerge.

We are not always in good company when we are alone. It is only normal and very natural to be in very bad company in our solitude. The most negative and dangerous I's appear when we are alone.

If we want to radically transform ourselves, we must sacri-fice our own sufferings.

Very often we express our sufferings through either articu-late or inarticulate songs.

Chapter 25

RETURN AND RECURRENCE

man is what his life is. If a man does not change anything in him-self, if he does not transform his life radically, if he does not work on himself, then he is miserably wasting his time.

Death is the return to the very beginning of one's life with the possibility of repeating it anew.

Much has been said in Pseudo-Esoteric and Pseudo-Occult literature on the subject of suc-cessive lives; we would do better to concern ourselves with successive existences.

Everyone's life is always the same, time after time, repeat-ing itself from one existence to another, over count-less cen-turies.

Unquestionably, we continue within the seed of our des-cendants. This is something that has already been proven.

In particular, the life of every one of us is a living movie that we take with us to eternity when we die.

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Each one of us takes his reel of film and brings it back to project it once more onto the screen of a new existence.

The repetition of dramas, comedies and tragedies is a fun-damental principle of the Law of Recurrence.

In each new existence, the same circumstances are always repeated. The actors of such repeated scenes are those people who live in our interior: the I's.

If we disintegrate those actors, those I's that bring forth the repeated scenes in our lives, the repetition of such cir-cumstances would then be more than impossible.

Obviously, without actors, there would be no scenes. This is something undeniable and irrefutable.

RETURN AND RECURRENCE


This is how we can free ourselves from the Laws of Return and Recurrence. This is how we can truly free ourselves.

It is obvious that each one of these characters (I's) that we carry inside plays out its same role from existence to exist-ence. If we disintegrate it, if the actor dies, the role ends.

By seriously reflecting upon the Law of Recurrence or re-petition of scenes in each Return, we discover through inner self-observation the secret elements which trigger these scenes.

If a man had a love affair at the age of twenty-five, there is no doubt that the I of that commitment will again seek the woman of his dreams at the age of twenty-five in the new ex-istence.

If the woman in question was only fifteen years old, the I of that affair will seek her beloved at the very same age in the new existence.

It is clearly understood that the two I's, both his and hers, seek each other telepathically and meet again to repeat the same love affair of their past existence.

Two enemies, who fought each other to the death in a past existence, will seek each other again in order to repeat the same tragedy at the same ages in the new existence.

If two people had a dispute over real estate at the age of forty in a past existence, they will again seek each other tele-


pathically at the same age in the new existence in order to re-peat the same thing.

Within each one of us live many people full of commit-ments; this is irrefutable.

A thief carries a "den" of thieves within him, each one with various criminal commitments. The murderer has a "gang" of assassins within him, and the lustful person has a "cali house" within his psyche.

What makes this so critical is that the intellect is unaware of the existence of such people or I's within us, and therefore unaware of those commitments which will inevitably be ful-filled in time.

All the commitments of these I's that dwell within us take place outside the confines of our reasoning.

They are facts of which we are unaware, things which hap-pen to us and events which develop subconsciously and un-consciously.

It has been correctly said that everything happens to us in much the same way as rain follows thunder.

What we actually have is the illusion of doing. However, we do nothing; everything happens to us. This is disastrous; this is mechanical...


Our personality is only the instrument of different people (I's) through which each one of these people (I's) fulfils his engagements.

Many things happen beyond our cognitive capacity. Unfor-tunately, we are unaware of what happens beyond our poor reasoning.

We think that we are knowledgeable when, in fact, we do not even know that we do not know. We are just like a miser-able piece of driftwood dragged along by the turbulent waves of the sea of existence.

The only way to get out of this misery, out of this uncon-sciousness, out of this very unfortunate state that we are in, is to die within ourselves ...

How can we awaken without previously dying ? Only with death comes the new! If the seed does not die, the plant is not born!

Those who truly awaken acquire full objectivity of their consciousness, authentic enlightenment, happiness...


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Chapter 26

CHILDLIKE SELF-AWARENESS

e have been very wisely to\d that we have ninety-seven percent SUBCONSCIOUSNESS and THREE PERCENT CONSCI-OUSNESS.

Speaking frankly and honestly, we can say that ninety-seven percent of the Essence that we carry within us is bottled up, entrapped and loc-ated within each one of the I's that

form the "Me-Myself."

Obviously, the Essence or Consciousness is entrapped within each I and acts according to its own conditioning.

Any disintegrated I liberates a certain percentage of Con-sciousness. The emancipation or liberation of the Essence or Consciousness would be impossible without the disintegration of each I.

The larger the quantity of disintegrated I's, the greater the degree of Self-Awareness. The smaller the quantity of disin-tegrated I's, the lesser the percentage of awakened Conscious-ness.

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The awakening of Consciousness is only possible by dis-solving the I by dying within ourselves, here and now.

As long as the Essence or Consciousness is embottled within each one of the I's that we carry within us, it is un-questionable that it will remain asleep, in a subconscious state.

We need to urgently transform the subconscious to the con-scious. This is only possible through the annihilation of the I's, by dying within ourselves.

It is impossible to awaken without having previously died within ourselves. Those who try to awaken first and die (later do not possess any real experience of what they are saying. They are walking boldly along the path of error.

Newborn babies are wonderful. They enjoy full self-aware-ness. They are completely awake.

The Essence is reincorporated into the body of the new-born, and this is what gives babies their beauty.

We do not mean that one hundred percent of the Essence or Consciousness is reincorporated into the newborn, but only the free three percent which is normally not entrapped in the I's.

However, this percentage of free Essence which is rein-corporated in the organism of newborn babies gives them full self-awareness, lucidity, etc.


Adults look at the newborn with pity. They think that the baby is unconscious, but they are regrettably mistaken.

The newborn baby sees the adult as he really is: uncon-scious, cruel, perverse, etc.

The I's of the newborn come and go circling around the cradle. They would like to get into the new body, but all at-tempts of the I's to enter the new body are in vain because the baby has not yet created its personality.

Sometimes children are frightened when they see these ghosts or I's getting close to the cradle. They then cry and scream, but adults do not understand this; they think that the child is sick, hungry or thirsty. This is how unconscious adults are.

As the new personality is being formed, the I's that come from past existences slowly penetrate the new body.

Once all the I's are reincorporated, we appear in the world with that horrible interior ugliness which characterizes us. We then move around like sleepwalkers, unconscious and per-verse as ever.

When we die, three things go to the grave:

1. The physical body. 2. The vital organic foundation. 3. The personality.


The vital foundation disintegrates slowly, like a phantom in front of the tomb, at the same time as the physical body is dis-integrating.

The personality is subconscious or infra-conscious. It goes in and out of the tomb at will, feels happy when the mourners bring flowers, loves its relatives, all the while dissolving very slowly until it becomes cosmic dust.

What continues beyond the grave is the EGO, the plural-ized /, the Me-Myself, hordes of devils - within which the Es-sence, the Consciousness is entrapped - which return and rein-corporate at the right time and hour.

It is unfortunate that when the new personality of the child is formed, the I's reincorporate also.

Chapter 27

THE TAX COLLECTOR AND THE PHARISEE

hen we reflect a little on the dif-ferent circumstances of life, it is well worthwhile to make a serious effort to comprehend the founda-tions upon which we stand.

One person stands on his position, another on money, others on prestige, and still others on the past, on a particular title, etc., etc., etc.

The strangest thing is that, whether we are rich or poor, we all need and depend on each other, even though we are inflated with pride and vanity.

Let us think for a moment about what can be taken away from us. What would our fate be in a revolution of firewater and blood? What would be left of the foundations upon which we stand? Poor us! We believe ourselves to be very strong, but we are terribly weak!

The I which believes that it is in itself the basis upon which we stand must be dissolved if we really yearn for authentic Bliss.

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Such an I underrates other people. It thinks that it is better than anybody else, superior in everything, richer, more intelli-gent, more experienced in life, etc.

Now it is appropriate to quote Jesus the Great KABIR's par-able concerning two men who were praying. It was ad-dressed to certain people who believed themselves to be just and who despised others.

Jesus the Christ said: "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, was praying thus, 'God, I thank you that I am not like other people: thieves, scoundrels, adulterers, or even like this tax collector. I fast twice a week; I give a tenth of all my income.' But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, 'God, be merciful to me, a sinner!' I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted." [Luke 18: 10-14].

As long as the concept of "More" exists within us, it is abso-lutely impossible for us to begin to recognize the misery and meaninglessness of our lives. For example: I am more just that, I am wiser than, more virtuous than, wealthier than, chaster than, more knowledgeable about life than, more cap-able of fulfilling my obligations than, etc., etc., etc.


It is impossible to pass through the eye of a needle as long as we are "rich," as long as there is this complex of "More" within us.

"It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."

To boast that my school is the best and that my neighbour's is useless; that my Religion is the only true one and that all the others are wrong and perverted; that my wife is a saint and that his is terrible; that my friend Robert is a drunkard and that I am wiser and a teetotaler, etc., etc., etc., this is what makes us feel rich, and the reason for which we are all the "CAMELS" of the biblical parable in relation to Esoteric Work.

It is urgent that we self-observe from moment to moment in order to clearly know the foundation upon which we stand.

When somebody discovers what offended him most at a given moment with respect to what people said about him, then he discovers the grounds upon which he is standing psychologic-ally.

In the Christian Gospel, these grounds are represented by "the sands upon which we built our houses."

We need to carefully note how and when we are condescend-ing to others or feeling superior due to our titles, social posi-tion, acquired experience, money, etc., etc., etc.


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To feel rich, to feel superior to others for whatever reason, is very wrong. People like this cannot enter the Kingdom of Heaven.

We should discover what flatters us and what satisfies our vanity, as this will show us the foundation which supports us.

However, this type of observation must not be purely theoret-ical. We must be practical and observe ourselves carefully and directly, from instant to instant.

When we begin to understand our own insignificance and misery, when we abandon our delusions of grandeur, when we discover the stupidity of so many titles, honours, and vain sense of superiority over others, then it is an unmistakable sign that we are beginning to change.

We cannot change if we keep saying "My house," "My money," "My properties," "My job," "My virtues," "My intel-lectual capacity," "My artistic capacity," "My knowledge," "My prestige," etc., etc., etc.

The fact that we cling to the words "My" and "Mine" is more than enough to impede our recognition of our own worthless-ness and interior misery.

The scene of a fire or a shipwreck is really amazing. Desperate people often grab things that make you laugh, things of no importance.e


Poor people! They identify with those things. They rely upon stupidities. They are attached to things that are to-tally mean-ingless.

To see and identify ourselves through external things and to base ourselves upon them is equivalent to being in a state of total unconsciousness.

The feeling of the "BEING" (the REAL BEING) is only pos-sible when we dissolve all those I's that we carry within. Until this happens, such an understanding is more than impossible.

Unfortunately, the worshippers of the I do not accept this. They believe that they are gods. They think that they already possess those "Heavenly Bodies" mentioned by Paul of Tarsus. They assume that the / is Divine and no one can re-move this nonsense from their heads.

One does not know what to do with such people. They are given explanations and they do not understand. They always cling to the sands upon which they have built their houses. They are always absorbed in their dogmas, whims and foolish-ness.

If those people were to self-observe seriously, they would verify for themselves the Doctrine of the Many. They would discover within themselves the multiplicity of persons or I's which live in our interior.


How could the real sense of our true BEING exist within ourselves when those I's are feeling and thinking for us?

The worst thing about this tragedy is that a person thinks that he is thinking, feels that he is feeling when, in reality, at any given moment it is somebody else thinking with his tormented brain and feeling with his broken heart.

How unhappy we are! How many times have we believed that we are in love when, in fact, it was somebody else within us full of lust, who was using the heart center?

How miserable we are! We confuse animal passion with love when, in fact, it is somebody else within us, within our per-sonality, who is confused!

We all believe that we would never pronounce the words of the Pharisee as in the biblical parable: "God, I thank you that I am not like other people," etc., etc.

However, though it seems incredible, this is how we act every day. The butcher at the meat market says: "I am not like the other butchers who sell bad quality meat and exploit people."

The tailor in his shop says: "I am not like other tailors who get rich by taking incorrect measurements and robbing their cli-ents."

The milkman claims: "I am not like the other milkmen who water down the milk. I like to be honest."


The housewife makes the following comment to a friend: "I am not like that other woman who goes around with other men. Thank God! I am a decent person and faithful to my hus-band."

In conclusion, others are wicked, unjust, adulterers, thieves and perverts, while each one of us is an "innocent lamb," a "little angel," pure enough to be displayed in a golden niche on a church altar.

How foolish we are! We often think that we do not act stu-pidly and perversely as we see others do, and for this reason we conclude that we are wonderful people. Unfortunately, we are blind to our own nonsense and meanness.

There are rare moments in life when the mind is at rest and not preoccupied by anything. When the mind is quiet, when the mind is silent, then something new happens.

At such moments it is possible to see the bases, the foun-dations upon which we stand.

When the mind is profoundly at rest, we can see for ourselves the harsh reality of those sands upon which we built our house. [Matt. 7: 24 to 27, the parable on the two founda tions.]

Chapter 28

THE WILL

bove all, the "Great Work" con-sists of the creation of man by himself based upon conscious work and voluntary sufferings.

The "Great Work" is the interior conquest of ourselves, of our true freedom in God.

It is extremely urgent and press-ing that we disintegrate all those I's living within us, if we really want the perfect emancipation

of the Will.

Nicholas Flamel and Raymond Lully, both poor men, freed their will and performed countless, amazing psychological wonders.

Agrippa never got past the first part of the "Great Work." He died painfully, fighting for the disintegration of his I's in order to gain possession of himself and establish his independ-ence.

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The perfect emancipation of the will ensures the sage abso-lute authority over Fire, Air, Water and Earth.

To many students of contemporary psychology, the afore-mentioned reference to the sovereign power of the emancip-ated will may seem exaggerated. However, the Bible says wonderful things about Moses.

According to Filón, Moses was an initiate in the land of the Pharaohs on the banks of the Nile. He was a Priest of Osiris and a cousin of the Pharaoh. He was raised among the columns of ISIS, the Divine Mother, and OSIRIS, our Father who is in secret.

Moses was a descendant of the Patriarch Abraham, the great Chaldean Magus, and of the highly respectable Isaac.

Moses, the man who freed the electric power of his will, had the gift to perform wonders. The Divinities know this, as do humans; so it is written.

Everything that the Holy Scriptures say about that He-brew leader is truly extraordinary and amazing.

Moses changed his rod into a snake. He changed one of his hands into that of a leper and then restored it to health.

The test of the "burning bush" made his power very clear. People understood, knelt down, and prostrated themselves.


Moses used a Magic Staff, an emblem of real power, the priestly power of the Initiate in the Great Mysteries of Life and Death.

Before the Pharaoh, Moses changed the waters of the Nile into blood; fish died, and the sacred river became contamin-ated. The Egyptians could not drink from it and the irrigation ditches of the Nile poured blood onto the fields.

Moses did more. He made millions of disproportionate, monstrous, gigantic frogs appear and rise out of the river to invade the houses. Then, with a gesture demonstrating free and sovereign will, he made those horrible frogs disappear.

Since the Pharaoh still did not liberate the Israelites, Moses worked new marvels. He covered the land with dust and raised swarms of vile and disgusting flies, and then gave himself the luxury of removing them.

He unleashed a horrible plague in which all the flocks died, except those of the Jews.

The Holy Scriptures say that he took soot out of a furnace, threw it in the air, and then it fell on the Egyptians giving them ulcers and pustules.

Extending his famous Magic rod, Moses made hail fall from the sky, destroying and killing mercilessly. He then made lightning and rumbling thunderbolts strike and there was


a terrifying downpour of rain; then with a gesture, he brought back the calm.

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However, the Pharaoh continued to be inflexible. With a tremendous blow of his magic staff, Moses made clouds of locusts appear as if by enchantment, and then darkness carne. Another blow with the staff, and everything returned to nor-mal.

The end of this Biblical Drama of the Old Testament is well known: Jehovah intervened, had all the first born of the Egyptians die, and the Pharaoh had no choice but to let the Hebrews go.

After that, Moses used his magic staff to part the waters of the Red Sea so that they could cross on dry land.

When the Egyptian warriors rushed to the site to pursue the Israelites, Moses signalled for the waters to flow back swal-lowing up the pursuers.

Unquestionably, upon reading this, many Pseudo-Occultists would like to be able to do the same, to have the same powers as Moses. However, this is more than impossible as long as the Will continues to be embottled inside each and every one of those I'S that we carry in the depths of our psyche.

The Essence, crammed inside the "Me-Myself," is the Genie of Aladdin's lamp striving for freedom . . . When freed, that Genie can do wonders.

The Essence is "Will-Consciousness." Unfortunately, it acts by virtue of our own conditioning.


When the Will is freed it mixes or fuses with the Universal Will, becoming part of it and therefore sovereign.

The Individual Will fused with the Universal Will can per-form all the marvels of Moses.

There are three types of actions:

1. Those which correspond to the Law of Accidents. 2. Those which belong to the Law of Recurrence, things which are always repeated in each existence. 3. Actions deter-mined intentionally by Conscious Will.

Unquestionably, only people who have liberated their Will by means of the death of the "Me-Myself' can perform new actions born of their free will.

The common everyday actions of humanity are always the result of the Law of Recurrence or the simple products of mechanical accidents.

Anyone who truly possesses free Will can initiate new cir-cumstances. Anyone whose Will is embottled within the "Pluralized /' is a victim of circumstance.

On every page of the Bible there is a marvellous display of High Magic, Visions, Prophecies, Prodigies, Transfigurations, Resurrections of the dead by using either insufflation, laying on of hands, or staring at the root of the nose, etc., etc., etc.


There are many references in the Bible to massages, holy oil, magnetic passes, the application of saliva on sick parts of the body, mind reading, transportations, apparitions, voices coming from above, etc., etc., etc. These are the real wonders of the freed, emancipated and sovereign Conscious Will.

Sorcerers? Enchanters? Black Magicians? They are as com-mon as weeds. However, they are neither saints, prophets, nor Adepts of the White Brotherhood.

Nobody can obtain "Real Enlightenment" nor exercise the Absolute Priesthood of the Conscious Will, unless he has first died radically within himself, here and now.

Many people frequently write to us, complaining that they have had no enlightenment, requesting powers, demanding the keys to becoming Magicians, etc., etc., etc. But they are not interested in self-observation, in self-knowledge, in disinteg-rating those psychic aggregates, those I's which entrap the Will, the Essence.

Obviously, such people are condemned to failure. They covet the faculties of the Saints, but in no way are they willing to die within themselves.

The elimination of errors is something magical, something extraordinary in itself. It implies rigorous psychological self-observation.


It is possible to exercise such powers when the wonderful power of the Will is radically freed.

Unfortunately, since the will of every person is entrapped within each I, it is obvious that it is divided into multiple wills which act separately according to their own conditioning.

It is therefore easy to understand that each I has its own particular unconscious will.

The countless wills entrapped in the I's are frequently fight-ing each other, thus making us impotent, weak, miserable, victims of circumstance, and good for nothing.

THE DECAPITATION

Chapter 29

THE DECAPITATION

s we work on ourselves, we understand more and more the need to radically eliminate from our interior nature everything that makes us so abominable.

The worst circumstances in life, the most critical situations, the most difficult events are always wonderful for inner self discov-ery.

The most secret I'S appear when we are thinking about them the least, during those unsuspec-ted, critical moments. If we are alert, then we will unquestion-ably discover ourselves.The quietest times in life are precisely the least favourable for working on ourselves.

There are very complicated moments in life when we have a strong tendency to identify easily with events and to forget ourselves completely. This is when we do stupid things which lead us nowhere. If we had been alert during those moments instead of losing our head, if we had remembered ourselves,

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we would have discovered to our surprise certain I'S which we never would have suspected in the least.

The Sense of inner self-observation is atrophied in all human beings. However, by working seriously, by self-ob-serving from moment to moment, that Sense develops gradually.

As the Sense of self-observation develops with continuous use, we are more and more able to perceive, in a direct way, those I's whose existence was completely unknown to us.

Revealed by the Sense of inner self-observation, each one of those I's living within us assumes a particular figure that is secretly attuned to the defect it personifies. There is no doubt that the image of each I has a certain unmistakable psycholo-gical characteristic which enables us to instinctively appre-hend, capture and seize its inner nature and the defect which it characterizes.

In the beginning, the esoterist does not know where to start. He feels the need to work on himself but he is completely dis-oriented.

If we are alert and if we take advantage of the critical mo-ments, the most unpleasant situations, the most adverse cir-cumstances, then we will discover our conspicuous defects, the I's that we must urgently disintegrate.

We might start with anger or pride, or the wretched instant of lust, etc., etc., etc.


If we truly want a definitive change, we need to take note of all our psychological states during the day.

A good time to examine the events of the day would be before going to bed. For example, we can examine embarrassing situ-ations, Aristophanes's wild cackle and Socrates's subtle smile.

It could be that we have offended someone with a laugh; it could be that we have hurt someone with a smile or a look that is out of place.

Let us remember that in pure esoterism, "good" is everything that is in its place, and "bad" is everything that is out of place.

Water in its place is good, but if it floods the house it would cause damage and be bad and harmful.

Fire in a kitchen stove is in its place; it is useful and good. However, when out of place, it may burn the furniture and be bad and harmful.

Any virtue, no matter how holy, is good in its place. Out of place, it is bad and harmful. We may hurt others with virtues. It is absolutely necessary that we put virtues in their proper place.

What would you say about a priest preaching the gospel in a whorehouse? What would you say about a gentle and tolerant man blessing a gang of assailants trying to rape his wife and



daughters? What would you say about such an excessive case of tolerance? What would you say about the charitable act of a man who provides money to some depraved beggars instead of bringing food home to his family? What would you think of the helpful person who, at one point in time, hands a dagger over to a murderer?

Remember dear reader, crime also hides within the cadences of verse. There is much virtue in the wicked, and much wickedness in the virtuous.

Although it may seem incredible, crime also hides within the very perfume of prayer.

Crime disguises itself as a saint by using the best virtues. It presents itself as a martyr and even officiates in holy temples.

As the Sense of inner self-observation develops in us through continuous use, we begin to see all those I's which serve as the basic foundation of our individual temperament, be it sanguine or nervous, phlegmatic or irritable.

Believe it or not dear reader, behind our temperament, in the most remote depths of our psyche hide the most detestable diabolic creations.

With the consistent development of the Sense of inner self-ob-servation, it is possible to see those creations, to observe those infernal monstrosities in which our very consciousness is em-bottled.


As long as a man has not dissolved these creations from hell, these aberrations of himself, there is no doubt that in his most profound depths he will continue to be something that should not exist, an abomination, a deformity.

Worst of all is that the detestable person is not aware of his own abominations. He believes himself to be handsome, just and good, and even complains about others' lack of under-standing; he complains about the ingratitude of his fellowmen; he says that they do not understand him; he cries that they owe him, that they have paid him unfairly; etc., etc., etc.

The Sense of inner self-observation allows us to verify for ourselves, in a direct manner, the secret method with which we are dissolving this or that I (or psychological defect), which was possibly discovered under difficult conditions and when we least expected it.

Have you ever thought about what pleases or displeases you most in life? Have you ever reflected upon what secretly trig-gers your actions? Why do you want a beautiful house? Why do you want the latest model car? Why do you always want to be dressed in the latest fashion? Why do you desire not to be greedy? What was it that offended you most at a given mo-ment? What flattered you most yesterday? Why did you feel superior to so and so at a certain moment? At what time did you feel superior to someone? Why did you act so conceitedly when relating your successes? Why couldn't you keep quiet when they were gossiping about another person that you


know? Did you accept liquor out of politeness? Did you per-haps take a cigarette, even though you do not smoke, possibly trying to look smart or manly? Are you sure that you have been honest in a certain conversation? And when you were telling of your successes, justifying and praising yourself and repeating what you had already told others, did you realize how conceited you were?

The Sense of inner self-observation not only allows you to clearly see the / that you are dissolving, but it also allows you to see the poignant and definite results of your interior Work.

In the beginning these creations from hell, these psychic aber-rations that unfortunately characterize you are uglier and more monstrous than the most hideous creatures of the seas or the earth's deepest jungles. As you progress in your Work, you can verify through the Sense of interior self-observation the fact that those abominations are losing strength and shrink-ing…

It is interesting to realize that, as these beastly characters de-crease in size and get weaker, they gain in beauty and slowly assume childlike figures. Finally they disintegrate into cosmic dust and the entrapped Essence is set free; it is emancipated; it awakens.

Undoubtedly, the mind cannot fundamentally alter any psy-chological defect. It is obvious that understanding can give us the luxury of labelling a defect with this or that name, justify-


ing it, moving it from one level to another, etc., but it can never disintegrate or annihilate it by itself.

What we urgently need is a flaming power which is superior to the mind, a power that in itself is capable of reducing this or that psychological defect to mere cosmic dust.

Fortunately, that serpentine power exists within ourselves. It is the wonderful fire that the ancient medieval alchemists bap-tized with the mysterious name of Stella Maris. It is the Virgin of the Sea, the Azoe of Hermes's Science, the Tonantzin of Mexico's Aztecs. It is the derivative of our own innermost Being, our interior Mother-God, always symbolized by the sacred serpent of the Great Mysteries.

If, after having observed and profoundly comprehended this or that psychological defect (or I), we implore our personal Cos-mic Mother - and each one of us has his own - to disintegrate the defect which is the object of our interior Work and reduce it to cosmic dust, then you can be sure that it will be reduced in volume and slowly pulverized.

Naturally, this involves consistent, in-depth and continuous work. No I can be disintegrated instantaneously. Through the Sense of inner self-observation we will be able to see the pro-gress of the work related to the abomination that we are truly interested in disintegrating.

Although it may seem incredible, Stella Maris is the astral signature of human sexual power.


Obviously, Stella Maris has the effective power to disintegrate the aberrations which we carry in our psychological interior.

The decapitation of John the Baptist invites us to reflect. Any radical psychological change would be impossible if we did not first undergo decapitation.

As an electric power unknown to all mankind, and which lies latent in the very depths of our psyche, our own derived Be-ing, Tonantzin, Stella Maris obviously has the power that al-lows her to behead any / before the final disintegration.

Stella Maris is that philosophers' fire which is latent in all or-ganic and inorganic matter.

Psychological impulses can provoke the intensive action of such a fire and then decapitation becomes possible.

Usually, some I's are beheaded in the beginning of the psycho-logical Work, others half way through, and the remaining ones at the end. Stella Maris, as an igneous sexual power, is fully conscious of the work to be done and proceeds with the decap-itation at the opportune and appropriate moment.

We may believe ourselves to be people who keep our word, who are honourable, courteous, sincere, charitable, beautiful on the inside, etc. However, as long as the disintegration of every one of these psychological abominations - lewdness, cursing, stealing, envy, open or secret adultery, greed for


money or psychic powers - has not taken place, then obviously we will be nothing more than whitewashed tombs: nice and clean on the outside, but full of corruption and decay on the inside.

Scholarly knowledge, pseudo-wisdom, pseudo-occultism, pseudo-esoterism, all the information from holy scriptures -be they from the East, West, North or South - the absolute secur-ity of being well informed, the uncompromising sectarianism accompanied by complete conviction, etc., are all worthless. In reality, the only thing that does exist within us is basically what we are unaware of: creations from hell, curses, monstros-ities that hide behind pretty faces, serene smiles, the very holy robe of the sacred leader, etc.

We must be honest and ask ourselves just what it is that we want. Have we come to the Gnostic Teachings out of sheer curiosity? If we do not want to undergo the decapitation that we have been talking about, then we are fooling ourselves. We are defending our own inner misery. We are being hypocrites.

In the most venerable schools of occultism and esoteric wis-dom there are many sincere but mistaken people who really want to self-realize, but they do not dedicate themselves to the disintegration of their interior abominations.

There are many people who assume that with good intentions it is possible to attain sanctification. Obviously, as long as we do not work intensely on those interior I's that we carry


within, they will continue to exist underneath our compassion-ate expression and good behaviour.

The time has come to recognize that we are wicked people disguised in holy tunics, wolves in sheep's clothing, cannibals dressed up as gentlemen, executioners hidden behind the holy sign of the cross, etc.

No matter how majestic we may appear within our temples, or in our classrooms full of light and harmony, no matter how sweet and serene we may appear to those around us, no matter how reverent and humble we may seem, all the abominations from hell and all the monstrosities of war continue to exist in the depths of our psyche.

Revolutionary Psychology clearly shows us the necessity of radical transformation. This transformation is only possible by declaring a cruel and pitiless war upon ourselves to the bitter end.

Certainly, we are all worthless. Every one of us is the disgrace of the Earth, something utterly despicable.

Fortunately, John the Baptist taught us the secret path: TO DIE WITHIN OURSELVES THROUGH PSYCHO-LOGICAL DECAPITATION.


THE PERMANENT CENTER OF GRAVITY

Chapter 30

THE PERMANENT CENTER OF GRAVITY

ithout having true individuality, it is impossible to have continuity of purpose.

It is absurd to expect anyone to have continuity of purpose if the psychological individual does not exist, if many people are living within each one of us, if there is no one in charge.

We know very well that there are many people living inside a person. Therefore, a full sense of responsibility does not really exist within us.

What a certain I declares at a particular moment can never be taken seriously due to the real fact that any other I may, at any other moment, declare exactly the opposite.

The worst thing about this situation is that many people believe that they possess a moral sense of responsibility, and they deceive themselves when they say that they are always the same.

156


There are people who come to study Gnosis at some point in time in their existence; their faces shine with eagerness and they are full of enthusiasm for the Esoteric Work; they even swear to devote the rest of their lives to such work.

Unquestionably, the brothers and sisters of our movement come to admire such enthusiasm.

One can only feel great joy when listening to these de-voted and definitely sincere people.

However, the idyll does not last very long. One day, for one reason or another, whether just or unjust, simple or com-plicated, the person abandons Gnosis. The person therefore abandons the Work and, to rectify the damage or to try to jus-tify himself, he affiliates with another mystical organization thinking that now he is better off.

All this coming and going, all this continuous changing of schools, sects and religions, is due to the multiplicity of I'S fighting among themselves for their own supremacy within our interior.

Since each I has its own criterion, its own mind and its own ideas, this changing of opinions, this constant flitting from one organization to another, from ideal to ideal, etc., is only nor-mal.

The person himself is nothing more than a machine serving as a vehicle for one I or another.


Some mystical I's deceive themselves. After leaving this or that sect they resort to believing themselves to be Gods, shin-ing like will-o'-the-wisps before ultimately vanishing.

There are people who just dabble in Esoteric Work for a while. Later, as soon as another I intervenes, they abandon these studies for good and let life swallow them up.

Obviously, if we do not wrestle with life, it devours us. Actually, it is rare to find aspirants who do not let life swallow them up.

A Permanent Center of Gravity cannot exist within any one of us as long as we have a multiplicity of I's.

It is only natural that not everyone will become internally self-realized. We know very well that the Inner Self-Realiza-tion of the Being requires continuity of purpose; and since it is very hard to find someone with a Permanent Center of Grav-ity, there is nothing odd about the fact that people who reach profound interior Self-Realization are very rare.

We usually become enthusiastic about the Esoteric Work and then abandon it. What is unusual is to continue the Work and reach the goal.

Certainly, and in the name of truth, we can declare that the Sun is carrying out a very complicated and extremely difficult laboratory experiment.


There are seeds within the intellectual animal mistakenly called man, which can be properly developed to transform us into solar men.

However, we must make it clear that it is not certain that these seeds will develop. Normally, they degenerate and are regrettably lost.

In any case, the seeds in question, which can transform us into solar men, need a suitable environment, as it is well known that a seed in barren soil is not able to germinate and is lost.

We need to have continuity of purpose, and a normal phys-ical body so that the true seed of man, which is deposited in the sexual glands, can germinate.

If scientists continue to experiment with the glands of in-ternal secretion, the development of the aforementioned seed may become quite impossible.

Although it might seem incredible, ants have already gone through a similar process in the remote ancient past of our planet Earth.

One is filled with wonder upon contemplating the perfec-tion of an ant palace. There is no doubt that the order estab-lished in any anthill is fantastic.


The initiates who have awakened consciousness know from direct mystical experience that ants were once a human race which built an extremely powerful socialist civilization in times that great historians of the world would not even re-motely suspect.

At that time the dictators of this society eliminated free will and the various religious sects, as these reduced their power. They wanted to be totalitarians in the complete sense of the word.

Under such conditions, with religious rights and individual initiatives eliminated, the intellectual animal hurled himself down the path of involution and degeneration.

In addition to this, they did all kinds of scientific experi-ments, organ and gland transplants, experiments with hor-mones, etc., etc., etc. The result was a gradual reduction in size and a morphological alteration of these human organ-isms until at last they became the ants of today.

All of the workings of the socially established order of that civilization became mechanical and were handed down from father to son. Today it is really amazing to observe an anthill, but we can only mourn their lack of intelligence.

If we do not work on ourselves, we in volute and degener-ate terribly.


Certainly, besides being difficult, the experiment that the Sun is carrying out in nature's laboratory has given very few results.

It is only possible to create solar men when each one of us is really willing to cooperate.

The creation of the solar man is impossible if we do not first establish a Permanent Center of Gravity in our interior.

How can we have continuity of purpose if we do not have a Center of Gravity in our psyche?

Any race created by the Sun certainly has no other purpose in nature than to serve the interests of this creation and the solar experiment.

If the Sun fails in its experiment, it loses all interest in such a race. This race will, in fact, be sentenced to destruction and involution.

Each one of the races that has existed on the face of the Earth has contributed to the solar experiment. The Sun has achieved some successes from each race by harvesting small groups of solar men.

When a race has borne its fruits, it gradually disappears or it perishes violently through great catastrophes.


The creation of solar men is only possible when we fight to be independent from the lunar forces. There is no doubt that all these I's that we carry in our psyche are exclusively lunar in nature.

It will be totally impossible to free ourselves from the lunar force if we do not first establish a Permanent Center of Grav-ity within us.

How can we totally dissolve the pluralized I if we do not have continuity of purpose? How can we possibly have con-tinuity of purpose without having previously established a Permanent Center of Gravity in our psyche?

Since our present human race has lost all interest in solar intelligence, instead of becoming independent from the lunar influence, it has unquestionably condemned itself to involu-tion and degeneration.

It is impossible for the true Man to rise up through me-chanical evolution. We know very well that evolution and its twin sister, involution, are just two Laws that constitute the mechanical axle of nature. Evolution occurs up to a certain perfectly defined point and then involution begins. Every rise is inevitably followed by a fall, and vice versa.

We are only machines controlled by various I's. We serve the economy of nature. We do not have a definite individuality as many pseudo-occultists and pseudo-esoterists mistakenly assume.


It is extremely urgent that we change so that the seeds of man can bear their fruits.

We can only become solar Men by working on ourselves with a real continuity of purpose and a complete moral sense of responsibility. This implies the devotion of our en-tire ex-istence to the Esoteric Work on ourselves.

Those who hope to reach the solar state through the mech-anics of evolution are fooling themselves and, in fact, con-demning themselves to involutionary degeneration.

In Esoteric Work we cannot afford the luxury of being changeable. Those who have fickle ideas, those who work on their psyche today and let life swallow them up tomorrow, those who look for excuses and justifications to abandon the Esoteric Work, will degenerate and involute.

Some postpone that mistake. They put everything off while they improve their economic situation, without realizing that the solar experiment is quite different from their personal opinions and well-known projects.

It is not so easy to become solar Men when we carry the moon in our interior (the Ego is lunar).

The Earth has two moons. The second one of these is called Lilith and is a little further away than the white moon.


Astronomers tend to see Lilith as a lentil because of its small size. It is the black Moon.

The most sinister powers of the Ego reach the Earth from Lilith and produce infra-human and beastly psychological results.

The crimes reported in the press, the most monstrous murders in history, the most unsuspected crimes etc., etc., etc., are due to the vibrating waves of Lilith.

The double lunar influence, represented in the human being by the Ego which is carried within us, makes us genuine fail-ures.

In Esoteric Work we cannot afford the luxury of being c

If we do not see the urgency of devoting our entire exis-tence to the Work on ourselves with the aim of freeing our-selves from the double lunar force, we will end up being swal-lowed by the Moon. We will involute and degenerate more and more into certain states that we can refer to as uncon-scious and infra-conscious.

Worst of all is that we do not possess true individuality. If we had a Permanent Center of Gravity, we would be working very seriously until we attained the solar state.

In these matters there are so many excuses, so many ways out, and so many fascinating attractions which make it almost impossible to comprehend the urgency of the Esoteric Work.


However, the small margin of free will that we have, in addition to the Gnostic Teachings that orient us towards prac-tical work, could serve as a foundation for our noble purpose related to the solar experiment.

Our fickle mind does not understand what is being said here. It reads this chapter and later forgets it. Then comes an-other book and another one, until we end up joining any insti-tution that sells us a passport to heaven that speaks more op-timistically to us and guarantees us all sorts of comforts in the beyond.

That is how people are, mere puppets controlled by invis-ible threads, mechanical dolls with fickle ideas and without any continuity of purpose.

GNOSTIC ESOTERIC WORK

Chapter 31

GNOSTIC ESOTERIC WORK

t is imperative that we study Gnosis and use the practical ideas which are given in this book in order to work seriously on ourselves.

However, we cannot work on ourselves with the intention of dissolving any given I without having previously observed it.

The observation of ourselves al-lows a ray of light to penetrate our interior.

Each I expresses itself one way in the mind, another way in the heart, and yet another way in the sexual center.

We need to observe the I which we have seized at a given moment. It is urgent that we see it in each one of these three centers of our organism.

If, in our relationships with others, we are alert and vigilant like a watchman in times of war, then we will discover ourselves.

166


Can you remember when your pride was hurt? . . . Your vanity? What bothered you most during the day? Why were you upset? What was the secret cause? Study this! Observe what goes on in your mind, heart and sexual center . ..

Everyday life is a marvellous school. Through interper-sonal relationships we can discover those I's that we carry within.

Through inner self-observation any trouble or incident can lead us to the discovery of an /, whether it is pride, envy, jeal-ousy, anger, covetousness, suspicion, slander, lust, etc., etc., etc.

We need to know ourselves before we can get to know oth-ers. It is imperative that we learn to see another's point of view.

If we put ourselves in someone else's shoes, we will find that within ourselves we have the same psychological defects that we scorn in others, and even more.

It is essential to love our fellowmen, but we cannot love others if, in the Esoteric Work, we do not learn to put ourselves in their place.

Cruelty will continue to exist on the face of the Earth as long as we have not learned to put ourselves in another's place.


But if someone does not have the courage to see himself, how will he be able to put himself in the others' place?

Why should we only see the bad in other people?

Mechanical aversion for another person upon first impres-sion shows that we do not know how to put ourselves in the place of our fellowman, that we do not love him, and that our consciousness is sound asleep.

Do we dislike certain people? Why? Maybe because they drink? Let us observe ourselves! . . . Are we sure of our vir-tue? Are we sure that we do not have the / of drunken¬ness within us?

When we see a drunkard behaving like a clown, it would be better to say "That's me; what silly things I am doing"! . . .

You are an honest and virtuous lady and that is why you dislike a certain woman; you cannot stand her. Why? Are you so sure of yourself? Do you believe that you do not have the / of lust within you? Do you think that the woman who ruined her reputation with her scandals and lewdness is perverse? Are you sure that within you, you do not have the lust and per-versity that you see in her?

It would be better for you to self-observe internally and, while in profound meditation, put yourself in the place of that woman whom you detest.


If we really long for a radical change, it is urgent that we value the Gnostic Esoteric Work. It is absolutely necessary to appreciate it and comprehend it.

It is absolutely necessary to know how to love our fellow-man, to study Gnosis, and to bring these teachings to all; oth-erwise, we will become selfish.

If we apply ourselves to the Esoteric Work but do not pass the teachings onto others, our inner progress becomes very difficult due to a lack of love for our fellowman.

"He who gives shall receive, and the more he gives, the more he shall receive; but he who gives nothing, even that which he has shall be taken from him." That is the Law.

Chapter 32

PRAYER DURING THE WORK

bservation, Judgment, and Execu-tion are the three basic factors for dissolution. First we observe, second we judge, and third, we execute.

War spies are first observed, then judged, and finally shot.

In our relationships with others there is self-discovery and self-revelation. Whoever renounces

living with his fellowman is also renouncing self-discovery.

Any incident of life, however insignificant it may be, un-doubtedly has an inner actor within us, a psychic aggregate, and I as its cause.

Self-discovery is possible when we find ourselves in a state of alert-perception, alertness-to-the-new.

An I caught in the act must be carefully observed in our mind, heart, and sexual center.

170


Any I of lust may manifest in the heart as love, in the mind as an ideal, but when we focus our attention on the sexual cen-ter, we feel a morbid excitement that cannot be confused.

The prosecution of any I must be definitive. We must sit him down on the bench of the accused and judge him merci-lessly.

If we truly want to be conscious of the I which we are eager to eliminate from our psyche, any excuse, justification or con-sideration must be eliminated.

Execution is different. It would be impossible to execute an I without having observed and judged it previously.

Prayer during the psychological Work is fundamental for dissolution. If we really want to disintegrate this or that I, we need a power that is superior to the mind.

The mind could never disintegrate any I by itself. This is undeniable and irrefutable.

"To pray" means "to speak to God." If we truly want to disintegrate our I's, we must appeal to our Mother-God intim-ately. The ungrateful child, the one who does not love his Mother, will fail in the Work on himself.

Each one of us has his own personal individual Divine Mother. She, in herself, is a derived part of our own Being.


All the ancient peoples adored Mother-God who is found within the depths of our Being. The feminine principle of the Eternal One is ISIS, MARY, TONANTZIN, CIBELES, RHEA, ADONIA, INSOBERTHA, etc., etc., etc.

As we have a father and a mother in the merely physical plane, likewise we have within the depths of our being our Father who is in secret, and our Divine Mother KUNDA-LINI.

There are as many Fathers in Heaven as there are people on Earth. Mother-God, in our own intimacy, is the feminine as-pect of our Father who is in secret.

HE (our Father) and SHE (our Mother) are certainly the two superior parts of our innermost Being. There is no doubt that HE and SHE are our very Real Being, beyond the "I" of psychology.

HE unfolds into HER and commands, leads and instructs. SHE eliminates the undesirable elements that we carry within, on the condition that we Work continuously on ourselves.

When we are radically dead, when all the undesirable ele-ments have been eliminated as the result of a great deal of conscious work and voluntary sufferings, then we shall fuse and integrate with the "FATHER-MOTHER," thus becoming awesomely Divine Gods, beyond good and evil.



With her flaming powers, our personal individual Divine Mother can reduce to cosmic dust any of those many I's that have been previously observed and judged.

There is no need for any specific formula to pray to our interior Divine Mother. We must be very sincere and natural when we address HER. The child who addresses his mother never uses special formulas. He says what comes from his heart, and that is all.

No I can be dissolved instantaneously. Our Divine Mother must work and even suffer a great deal before achieving the annihilation of any I.

Become internally focused, direct your plea inward, seek-ing your Divine Lady within, and by making sincere re-quests you can talk to he. Beseech Her to disintegrate that / that you have previously observed and judged.

As the Sense of inner self-observation develops, it will al-low you to verify the progress of your work.

Comprehension and discernment are fundamental. How-ever, if we really want to disintegrate the "ME-MYSELF," we need something more.

The mind can give itself the luxury of labeling any defect, transferring it from one department to another, exhibiting it, hiding it, etc., but it will never be able to fundamentally alter it.


We need a special power that is superior to the mind, a flaming power capable of reducing any defect to ashes.

STELLA MARIS, our Divine Mother, has this power. She can pulverize any psychological defect.

Our Divine Mother lives in our intimacy, beyond the body, mind and emotions. She, by Herself, is an igneous power su-perior to the mind.

Our personal Cosmic Individual Mother possesses Wis-dom, Love and Power. There is absolute perfection in Her.

Good intentions and the constant repetition of the same things are useless and lead nowhere.

It is useless to repeat "I will not be lustful." The I's of lust will continue to exist in the depths of our psyche any-way.

It is useless to repeat daily "I will not get angry." The I's of anger will continue to exist in our psychological depths.

It is useless to say "I will not be covetous anymore." The I's of covetousness will continue to exist in the different depths of our psyche.

It is useless to withdraw from the world, to retreat into a convent or to live in a cave. The I's within us will continue to exist.


Some cave-dwelling anchorites reached the ecstasy of the saints through rigorous disciplines. They were taken to heaven, where they heard and saw things which human beings are not capable of understanding. Yet the I's continued to exist in their interior.

Unquestionably, through rigorous disciplines the Essence can escape from the I and enjoy ecstasy. But after having ex-perienced bliss, it returns to the interior of the "Me-My-self."

Those who have become accustomed to ecstasy without having dissolved the "Ego" believe that they have already reached liberation. They are fooling themselves, thinking that they are Masters, until they enter submerged Involution.

We will never speak against mystical rapture, ecstasy or the happiness of the Soul free of the EGO.

We just want to emphasize the need to dissolve the I's in order to achieve final liberation.

As the Essence of any disciplined anchorite is accustomed to escaping from the I, it repeats such exploits after the death of the physical body. It enjoys ecstasy for a certain time and then goes back, like the Genie of Aladdin's lamp, inside the bottle, inside the Ego, the Me-Myself.


Then, he has no other alternative but to return to a new physical body in order to repeat his life in the arena of exis-tence.

Today, many mystics, who disincarnated in the caverns of the Himalayas in Central Asia, are crude, common and ordin-ary people in this world, in spite of the fact that their followers still worship and venerate them.

Any attempt at liberation, however great it may be, is con-demned to failure if it does not take into account the necessity of dissolving the Ego.


Glossary

DO, RE, MI, FA, SOL (SO), LA, SI (TI):

The seven notes in music, the equiva-lent of C, D, E, E G, A, B

covetous: 1. inordinately or wrongly desirous of wealth or possessions; greedy. 2. eagerly desirous, (noun: covetous-ness, one of the seven deadly sins)

functionalism: In psychology: the doctrine that em-phasizes the adaptiveness of the men-tal or behavioural processes

ignoramus: an extremely ignorant person

insufflation: from "insufflate" : to blow (air or a medicinal substance) into some open-ing or upon some part of the body

Words or expressions that are commonly used in the Gnostic Teach-ings

embottled: bottled up, entrapped, imprisoned

I: the italic form of "I," the nominative singular pronoun (first person). It ap-pears in the text as the literal transla-tion of the Spanish word "Yo" used by the author to refer to a psychologi-cal defect [explained in detail in

chapters 10 and 11]

Involution: retrograde development; degeneration (verb: involute) (adjective: involu-tion-ary) (antonym: evolution) [The laws of evolution and involution are also explained in detail by the same author in his book entitled "Yes there is Hell, Yes there is a Devil, Yes there is Karma"]

on the move ongoing, from moment to moment, from instant to instant

to die within oneself to eliminate and disintegrate one's internal defects or psychic aggre-gates; to put to death one's I's [ex-plained in detail in chapters 4 and 5 and throughout the book]

to observe oneself or to self-observe:

observe the interior of oneself (reac-tions, behavior, thoughts, etc.) (noun: self-observation) [explained in detail in chapters 13 and 21]

to remember oneself, or to self-remember:

to become aware of, to remember oneself in the present moment, "here and now;" to remember one's own Being, one's true nature in the present, (antonym: to for-get oneself)

TO OUR READERS

It would be worthwhile for you to study my book, "The Great Rebellion", as well as "Revolutionary Psychology" ... I ques-tioned some brothers and sisters; I asked them: "Well brothers and sisters, have you studied my book THE GREAT REBEL-LION?"

"Yes" (they told me), "we read it quickly ..." "Good, but did you study it?"

"Well, as far as studying it goes, no. We read it at three hun-dred miles an hour ..."

This horrified me. It took so many years to write the book, THE GREAT REBELLION, or REVOLUTIONARY PSY-CHOLOGY; and they have read it in a couple of hours, they already know it. . . !

They constantly come to me saying: "Well, I would like to work on myself, I would like to dissolve the Ego, but I would like you to teach me . . . !"

But these earthlings have such an abnormal psyche. They ask me to teach them how to dissolve the Ego after having read my book "Revolutionary Psychology"! How can this be? It is in this book that I gave all the instructions, and now they ask me to teach them! What is going on? Their intellectual center is completely ruined!In Atlantis, for example, or in Lemuria, no one studied this way. A Lemurian, for example, considered letters to be sacred

and used an alphabet of 300 consonants and fifty-one become conscious of a paragraph, they would spend entire days in meditation. Then they were conscious of what they were studying.

When one reads this way, "at three hundred miles an hour" cover to cover and says, "I already read it, I already know it," one totally ruins the intellectual center. That is not how one studies. One should not move ahead, go on to the next para-graph, if one has not become conscious of the preceding para-graph (we need to know what it is that we are going to take to the intellectual center) . . .

Thus, my dear friends, do not destroy your intellectual center. Do not destroy your emotional center either. Any emotion must first pass through the filter of comprehension before the emotional center can do anything. We must make ourselves aware of all our perceptions, of all that we study, or of all that comes to us.

If you carefully study my books "Revolutionary Psychology" and "The Great Rebellion," and start to practice this know-ledge, I tell you in the ñame of Truth that you will success-fully go through "Buddhist Annihilation." Then you will es-tablish a normal psychological condition in your psyche, in your interior. You will be able to come up to par with all of the three-brained beings in the Cosmos. You will be able to experience directly for yourselves THAT which is not Time, THAT which is beyond the body, emotions and the mind.

Samael Aun Weor

MESSAGE TO THE MISSIONARIES FROM MASTER SAMAEL AUN WEOR

"We need Patient Men who can withstand the most arduous discipline, Friends of Culture, True aspirants of Pure Science.

"We want our Missionaries to have artistic sentiments, to love Science, Philosophy and Mysticism, to sweetly vibrate with the Corinthian Columns of GREECE, adorers of beauty.

"That they feel in their hearts the mysticism of Francis of Assisi and truly long for the Wisdom of Egypt.

"We want Missionaries in whom the Beauty of the Spirit and the Force of Love shine; Missionaries who are just as much Scientists as they are Poets, who can investigate the atom and stop to meditate on the babbling brook that flows through the rocks.

"Missionaries who can meditate at the foot of the ruins in Athens or ancient Rome; Missionaries who know how to ad-mire the chisel of Praxiteles; Missionaries who know how to truly Love all Humanity; Missionaries who vibrate with the lyre of Orpheus and who sing with Homer in the delightful land of the Hellenes. This is the type of Missionary that we long for.

"Missionaries who can admire the twinkling of the Stars; Missionaries who are in love with the Pure Nights; Mission-

aries who have a Beloved Sweetheart and this sweetheart is called Urania. This is the type of Missionary that we want.

"Missionaries who long for in-depth christification and who truly feel the beauty of Love as Brother Francis felt it in his heart. We need Missionaries like this.

"Begone from within us Anger, Covetousness, Lust, Envy, Pride, Laziness, Gluttony! Begone from us the Thorn that in-jures the Flesh! Begone from us the discord of gossip and slander! Begone from us the disgusting Poison of Envy! Be-gone from us the Monster of Lust!

"We want Missionaries who, with the slow and gentle steps of the Great Hellenites, go from door to door preaching the Word. This is the type of Missionary that we want.

"In no way do we want to make a business out of Gnosis."

"FINANCES BEGONE FROM UNIVERSAL GNOSTICISM!

"WE WANT ONLY ONE THING:

"TO DEEPLY LOVE HUMANITY"!

INVERENTIAL PEACE !

SAMAEL AUN WEOR

The Work of Samael Aun Weor is fundamentally represented by the "Treatise of Revolutionary Psychology"; "The Great Rebellion"; "Yes there is Hell, Yes there is a Devil, Yes there is Karma"; "The Three Mountains"; and "The Mystery of the Golden Blossom". In these books he offers us the theoretical foundation and a complete practical teaching for the person who truly wishes to delve into his internal worlds through dir-ect experience and direct proof.

RECOMMENDED BOOKS:Treatise of Revolutionary PsychologyThe Great RebellionThe Mystery of the Golden BlossomYes there is Hell, Yes there is a Devil, Yes there is KarmaThe Three MountainsThe books by Master Rabolú

If you wish to find out more about the teachings contained in the works of the V.M. Samael Aun Weor and the V.M. Ra-bolú, you can attend the courses given free of charge by the Universal Christian Gnostic Movement (New Order). You will be given the keys for the radical and permanent trans-formation of the individual through direct experience.

Contact us at:

NOTICEThe Universal Christian Gnostic

Movement The Universal Christian Gnostic Movement (UCGM) was founded by Master Samael Aun Weor on October 13,1960 in Cienaga Magdalena (Colombia). The Government of Magdalena granted it a Charter as per Resolution No 050 of February 20, 1961 and statutory reform as per Resolution No 0264 of April 2,1985. Internationally, the UCGM is officially registered in every country where it is established.

The UCGM is a non-profit and non-political organization. It operates on a national level from established headquarters in every country, and on an international level from the city of Bogota (Colombia).

The UCGM is a scientific and mystic organization that strives to raise the spiritual, moral, physical and intellectual levels of its members and of the community in general.

The UCGM complies with the laws and regulations of every country in which it is established, and acts in accordance with the related provisions of its constitution.

The UCGM is supported by the voluntary donations of its members. Therefore, it does not solicit economic help from any government, be it municipal, provincial, state or national; or from any governmental or international institutions.

THE COURSES ARE FREE OF CHARGE AND EVERYONE IS WELCOME TO ATTEND.4

The study centers strive for human regeneration. They are not places of healing, homeopathy, astrology, divination; nor places where Kabala or tarot card reading is done; neither are they places where lucky charms or incense are sold; nor do we practice cleansing or interpret dreams; nor do we encourage contact with extra-terrestrials; practice martial arts; offer titles of mastery or initiation, or clairvoyance; give supernatural powers or give courses in that respect; practice spiritism, mag-netism, parapsychology or witchcraft.

We publicly denounce any irregular conduct by any person or group who acts in the name of the GNOSTIC MOVEMENT or GNOSIS.

Anyone can inform the National Coordinating Board of their country of any wrongdoing by the members of the UCGM that would affect society in general, so that the necessary corrective mea-sures are taken.

All the Study Centers are identified as follows: Universal Christian Gnostic Movement of (the country) (Official Registration Number) STUDY CENTER

Lectures: day and time; address and telephone number. Free Entrance.

VM. Samael Aun Weor has legally appointed Mr Joaquin Amortegui Valbuena to be the interna -tional General Coordinator of the Movement. Mr. Valbuena is also the president of theInstitution in Colombia

"The TRUTH is not a question of accepting something or rejecting it. The truth is a question of EXPERIEN-CING, LIVING, COMPREHENDING.

Once all of us have understood in a complete manner and on all levéis of the mind how important it is to study man from the new point of view of the RE-VOLUTION OF CONSCIOUSNESS, then we will understand that Psychology is the study of principies, laws and facts that are intimately related to the radical and definitive transformation of an individual.

INTELLIGENCE can never be just a mere mechanical functionalism. INTELLIGENCE is the capacity to directly receive the ESSENCE, the REAL, that which truly IS.

And this is only possible through the PSYCHO-LOGY OF THE REVOLUTION ON THE MOVE..."

Samael Aun Weor

Samael Aun Weor

Treatise of

RevolutionaryPsychology

Documents

Treatise of Revolutionary Psychology