Knowledge of Oneself – Conference 16


The intimate self-observation itself is a practical mean to achieve a radical transformation.

Know and observe are different. Many confuse the observation of oneself with knowing. It is known that we are sitting in a chair in a room, but it 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 anxiety or uncertainty, etc., but this does not mean that we’re watching.

Do you feel antipathy towards someone? Do you dislike certain person? Why? You say that you know that person … Please! observe it, know is never to observe; Do not confuse knowing with observing …

The Self-observation is one hundred percent active, is a mean of change of oneself, while knowing, which is passive, it is not.

Certainly knowing is not an act of attention. The attention directed into oneself, towards what is happening inside us, it is something positive, active …

In the case of a person whom you have antipathy, just like that, because we want and sometimes for no reason, one notices the multitude of thoughts that accumulate in mind, the group of voices that speak and scream in a disorderly within oneself, what they are saying, unpleasant emotions that arise in our interior and the unpleasant taste that all this leaves in our psyche, etc., etc., etc.

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

More to see all this is unquestionably needed an attention intentionally directed inward oneself; not a passive attention.

The 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 evident contrast with the observation of oneself that’s a conscious act.

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

To think and to observe are also very different. Any person can give himself the luxury of thinking about himself all he wants, but this does not mean that he is really watching.

We need to see the different Selves in action, discover them in our psyche, understand that within each there is a percentage of our own consciousness, repent of having created them, etc.

Then exclaim: “But what is doing this self?” “What are saying” “What does it want?” “Why does it torment me with its lust,” “with anger “, etc, etc, etc.

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

Many times before falling asleep at the exact moment of transition between wakefulness and sleep, we feel within our own mind different voices that talk to each other, are the various selves that must be broken in such moments all connection with the different centers of our organic machine to then dive into the molecular world, in the Fifth Dimension.



Observe and observe oneself are two completely different things, but both require attention.

In observing the attention is directed outward, towards the outside world, through the windows of the senses.

In self-observation itself, attention is directed inwards and for this the senses of external perception do not work, why it is more than enough to make it difficult for the neophyte observing their intimate psychological processes.

The starting point of the official science in its practical side is the observable. The starting point for the work on oneself is self-observation, the self-observable.

Unquestionably these two lines starting points mentioned above lead us to completely different directions.

Could someone aged between hardliners engaged dogmas of official science, studying external phenomena, observing cells, atoms, molecules, suns, stars, comets, etc., without experiencing within himself any radical change.

The kind of knowledge that transforms someone internally, never could be achieved through external observation.

The true knowledge that can really originate in us a fundamental inner change has for base  the direct self-observation of oneself.

It is urgent to tell our Gnostic students to observe themselves and in what sense they must self-observe themselves and the reasons for it.

The Observation is a mean to modify the mechanical conditions of the world. the Inner self-observation is a mean to intimately change.

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

Sublime pseudo-esoteric doctrines with marked scienticism background, belong to the realm of the observable, yet they are accepted by many aspirants as internal knowledge.

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

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

Certainly we live in our inner world more than in the outside; this is irrefutable, indisputable.

In our internal worlds, our secret world, we love, desire, suspect, bless, we curse, yearn, suffer, enjoy, we are disappointed, awarded, etc., etc., etc.

Unquestionably, both internal and external worlds are experimentally verifiable. The outside world is the observable. The inner world is the self-observable in oneself and within oneself, here and now.

Who really wants to know the internal worlds of the planet Earth and the solar system or the galaxy in which we live, you must first know his inner world, his inner life particularly, their own internal worlds.
Man, know yourself and you will know the universe and the Gods.

The more this Interior World called oneself is explored, the more we will understand that we live in the exterior and interior simultaneously in two worlds, two realities, in two areas.

In the same way that for one is indispensable to learn to walk in the outside world, to not fall off a cliff, not get lost in the streets of the city, to choose your friends, to not associate with evil, do not eat poison, etc., also through the psychological work on oneself, we learn to walk in the inner world which is searchable through self-observation.

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

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

End Conference 16.

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