THE OBSERVATION OF ONESELF

 

The intimate observation of oneself is the practical way to achieve a radical transformation.

 

Knowing and observing are different. Many people confuse the observation of oneself with knowing. We know that we are sitting on a chair in a dining room, but that does not mean that we are observing the chair.

 

We know that at a given moment we find ourselves in a negative state, perhaps with a problem, worried about a particular matter, or in a state of anxiety or uncertainty, etc., but that does not mean we are observing it.

 

Do we feel antipathy towards anyone? Do you dislike anyone in particular? Why? You may say that you know this person... Please! Observe him, to know is never to observe, do not confuse knowing with observing…

 

The observation of oneself is one hundred percent active and is a way of changing ourselves, while knowing which is passive it isn’t.

 

Knowing is certainly not an act which involves attention. The attention directed within oneself towards what is happening in our interior, is positive and active...

 

In the case of a person who feels antipathy, just for the sake of it, or because he feels like it, but often without reason, he becomes aware of a multitude of thoughts accumulating in his mind, a group of disorderly voices talking and shouting within. We are aware of what they are saying, of the unpleasant emotions emerging from within, and the unpleasant flavor that all these leave in our psyche, etc...

 

Obviously, in such a state we also realize that internally we are treating this person, towards whom we feel antipathy, very badly. Unquestionably, however, to see all this we need to intentionally direct our attention inwardly—but not a passive attention. This dynamic attention really comes from the side of the observer, while thoughts and emotions belong to the side of the observed.

 

All this makes us understand that knowing is something completely passive and mechanical, in obvious contrast with the observation of ourselves which is a conscious act. We are not trying to say that the mechanical observation of ourselves does not exist, but this type of observation has nothing to do with the psychological self-observation which we are referring to.

 

Thinking and observing are also very different. Anyone can give himself the luxury of thinking whatever he likes about himself, but this does not mean that he is really observing himself. We need to see the different “Selves” in action, discover them in our psique, to comprehend that within each one of them there is a percentage of our own consciousness, repent about having created them, etc. The we will exclaim: “What is this “I” doing?”. “What is it saying?”. “What does it want?”. “Why does it torments me with it´s lust, wrath?”, etc.,etc.

 

Then we will see within ourselves all the train of thoughts, emotions, desires, passions, private comedies, personal dramas, elaborated lies, speeches, excuses, morbidities, beds of pleasure, scenes of lewdness etc., etc., etc.

 

Many times before falling asleep at the precise instant of transition between vigil and dreaming, we notice within our own mind the different voices that speak to each other. They are the different Selves that must break in those moments all connection with the centers of the organic machine in order to immerse into the molecular world, the “Fifth Dimension”

 

THE TWO WORLDS

 

To observe and to observe ourselves are two completely different things, but nonetheless both need attention.

 

With observation, our attention is directed outwards towards the external world through the windows of the senses.

 

With self-observation, the attention is directed inwardly, and for this the senses of external perception are useless. This is sufficient reason for the beginner to find the observation of his intimate psychological processes difficult.

 

In official science, practical starting point is the observable. The starting point for the work upon ourselves is self-observation, the self-observable.

 

Unquestionably, the two starting points mentioned above take us in completely different directions.

 

A person can grow old burying himself in the intransigent dogmas of official science, studying external phenomena, observing cells, atoms, molecules, suns, stars, comets, etc., without experiencing any radical change within.

 

The kind of knowledge which transforms a person inwardly can never be obtained through external observation.

 

The true knowledge which can really bring about a fundamental inner change within us, is based upon the direct self-observation of oneself.

 

It is urgent that we tell our Gnostic students that they should observe themselves, and how they should observe themselves and the reasons for it.

 

Observation is a way to modify the world’s mechanical conditions. Inner self-observation is the way to intimate change.

 

As a consequence or corollary of all this, we can and must emphatically assert that there are two types of knowledge: internal and external. Unless we have a magnetic center within us which can distinguish the qualities of these types of knowledge, the mixture of planes or orders of ideas can lead us into confusion.

 

Sublime pseudo-esoteric doctrines with strong scientific backgrounds belong to the observable. However, they are accepted by many aspirants as inner knowledge.

 

We find ourselves then faced with two worlds: external and internal. The former is perceived through the senses of external perception. The latter can only be perceived through the sense of inner self-observation. Thoughts, ideas, emotions, whishes, hope, disappointments, etc. Are internal, invisible to the ordinary senses; however they are for ourselves even more real than the dining table or the house furniture.

 

Certainly we live more within our inner world that into the outer world; this is irrefutable, irrebatible. In our Inner Worlds, in our secret worlds, we love, desire, suspect, bless, curse, wish, suffer, enjoy, we are deceived, praised, etc.

 

Unquestionably these two worlds, the inner and the outer can be verified experimentally. The inner world is the Auto-observable on oneself and within oneself, here and now. Whoever in truth wants to know the “Inner Worlds” of the planet Earth or the Solar System, or the Galaxy were we live, must first get to know it´s intimate worlds, it´s internal particular life, his own “Inner Worlds”. “ Man Know thyself and thou shalt know the universe and it´s Gods” The more we explore this “ Inner world” called “Oneself”, the more we will comprehend that we are simultaneously living in two worlds, two realities, two ambits, the exterior and the interior. Same way it is essential to learn how to walk in the “Exterior World” to not fall into a precipice, not getting lost within the streets of a city, select our friends, not associate with perverse people, not eating poison etc., We must also, by means of the psychological work upon oneself, learn how to walk into the “Inner World”, which is explorable by means of Observation of Oneself. The sense of the Auto-observation of oneself is currently atrophied on the decadent human race of this tenebrous age we live in.

 

As we persevere with the Observation of Oneself, the sense of Auto-Observation will be progressively developed.