SELF-OBSERVATION

Intimate Self-Observation is a practical way to achieve a radical transformation.

Knowing and observing are different. Many confuse self-observation with knowing. It is known that we are sitting in a chair in a room, but this does not mean that we are observing the chair.

We know that at any given moment we are in a negative state, perhaps with some problem or worried about this or that issue or in a state of uneasiness or uncertainty, etc., but this does not mean that we are observing it.

Do you dislike a certain person? Why? You will say that you know that person... Please, observe him, knowing is never observing; do not confuse knowing with observing...

Self-observation, which is one hundred percent active, is a way of self-change, while knowing is passive.

Certainly, knowing is not an act of attention. Attention directed inwards, towards what is happening inside us, is something positive, active...

In the case of a person to whom one has antipathy, just because, because it comes to us and often for no reason, one notices the multitude of thoughts that accumulate in the mind, the group of voices that speak and shout orderly within oneself, what they are saying, the unpleasant emotions that arise within us, the unpleasant taste that all this leaves in our psyche, etc.

Obviously in such a state we also realize that inwardly we are treating the person to whom we have antipathy very badly.

But to see all this it is unquestionably necessary to have an attention intentionally directed inwards; not passive attention.

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

All this makes us understand that knowing is something completely passive and mechanical, in obvious contrast to self-observation, which is a conscious act.

We do not mean by this that there is no mechanical observation of oneself, but such observation has nothing to do with the psychological self-observation to which we are referring.

Thinking and observing are also very different. Any subject can afford to think about himself all he wants, but this does not mean that he is really observing. We need to see the different defects in action, discover them in our psyche, understand that within each one of them there is a percentage of our own

consciousness, regret having created them, etc.

Then we will exclaim: "But what is this defect doing?" "What is it saying?"

"What do it want?" Why does it torment me with its lust?","with its anger?", etc.

Then we will see within themselves, all that train of thoughts, emotions, desires, passions, private comedies, personal dramas, elaborate lies, speeches, excuses, morbidities, beds of pleasure, pictures of lasciviousness, etc.

Many times, before falling asleep at the precise moment of transition between waking and sleeping, we feel within our own mind different voices that speak to each other, it is the different defects that must break at such moments all connection with the different centers of our organic machine in order to then immerse itself in the molecular world, in the "Fifth Dimension".

The starting point of official science in its practical side, is the observable. The starting point of the Work on oneself is self-observation, the self-observable. Unquestionably, these two starting points mentioned above lead us in completely different directions.

Someone could grow old immersed in the intrusive dogmas of official science, studying external phenomena, observing cells, atoms, molecules, suns, stars, comets, etc., without experiencing any radical change within himself.

The kind of knowledge that transforms someone inwardly could never be achieved by external observation.

The true knowledge that can really bring about a fundamental inner change in us is based on direct self-observation. It is urgent to tell our students to observe themselves in what direction they should observe themselves and the reasons for this.

Observation is a way of modifying the mechanical conditions of the world. Inner self-observation is a way of changing intimately.

As a sequence or conclusion of all this, we can and must emphatically affirm that there are two kinds of knowledge: the external and the internal, and that unless we have in ourselves the magnetic center that can differentiate the qualities of knowledge, this mixture of the two planes and ideas could lead us to confusion.

Sublime pseudo-esoteric doctrines with marked scientism in the background belong to the field of the observable, yet they are accepted by many aspirants as inner knowledge.

We are thus faced with two worlds, the external and the internal. The first of these is perceived by the senses of external perception; the second can only be perceptible through the sense of internal self-observation.

Thoughts, ideas, emotions, longings, hopes, disappointments, etc., are interior, invisible to the ordinary, common senses, and yet they are more real to us than the dining room table or the armchairs in the living room.

Certainly, we live more in our inner world than in the outer one; This is irrefutable.

In our Inner Worlds, in our secret world, we love, desire, suspect, bless, curse, crave, suffer, enjoy, are defrauded, rewarded, etc.

Unquestionably, the two internal and external worlds are experimentally verifiable. The external world is the observable. The inner world is the self-

observable in oneself and within oneself, here and now.

Whoever really wants to know the "Internal Worlds" of the planet Earth or the Solar System or the Galaxy in which we lived, must first know their intimate world, their particular inner life, their own "Internal Worlds". "Man, know yourself and you will know the Universe and the Gods."

The more one explores this "Inner World" called "OneSelf", the more one will understand that one lives simultaneously in two worlds, in two realities, in two spheres, the outer and the inner.

In the same way that it is indispensable for one to learn to walk in the "outer world", so as not to fall into a precipice, not to get lost in the streets of the city, to select one's friendships, not to associate with perverts, not to eat poison, etc., so also through Psychological Work on oneself, we learn to walk in the "Inner World" which can be explored through self-observation.

Actually, the sense of self-observation is atrophied in the decadent human race of this dark age in which we live.

As we persevere in self-observation, the sense of intimate self-observation will progressively develop.