Without a question, each person has his own particular psychology. This is indubitable, indisputable, and irrefutable.
Unfortunately, people never think about this, and many never accept it. This is because they are trapped within the sensorial mind.
Anyone would admit to the reality of the physical body since it can be seen and touched. Our psychology, however, is a different matter. It cannot be perceived by the five senses. For this reason we have a general tendency to reject or simply underestimate and scorn it, qualifying it as something of no importance.
Undoubtedly, when someone begins to self-observe, it is an unmistakable sign that they have accepted the tremendous reality of their own psychology.
Clearly, no one would attempt self-observation without having previously found a fundamental reason for doing so.
Obviously, someone who initiates self-observation becomes a very different person from others. This, in fact, indicates the possibility for change.
Unfortunately, people do not want to change; they are content with the state in which they live.
It pains one to see how people are born, grow, reproduce like animals, suffer indescribably and die without ever knowing why.
To change is fundamental but it is impossible if we do not initiate psychological self-observation.
We must start by seeing that our purpose is to acquire self knowledge, since rational humanoids really do not know themselves.
When one discovers a psychological defect, a great step has actually been taken, because this allows one to study and even radically eliminate that defect.
Indeed, we could not succeed in counting all of the psychological defects we have within since there are so many, not even if we had a steel palate and a thousand tongues to speak with.
Gravest of all is that we do not know how to measure the dreadful reality of any defect. We always look at it superficially without due attention. We see it as something unimportant.
When we accept the Doctrine of the Many Selves and understand the harsh reality of the seven demons that Jesus the Christ drove from the body of Mary Magdalene, obviously, our way of thinking (with regard to psychological defects) undergoes a fundamental change.
It cannot be asserted emphatically enough that the Doctrine of the Many Selves is 100 percent Tibetan and Gnostic in origin.
It is not at all pleasant to find out that within each person there lives hundreds and thousands of psychological people.
Each psychological defect is a different person existing within us, in the here and now.
The seven demons that the great Master Jesus the Christ threw out of the body of Mary Magdalene are the seven deadly sins: anger, greed, lust, envy, pride, laziness, and gluttony.
Naturally, each one of these demons leads separately to a legion.
In the Pharaohs’ ancient Egypt, an Initiate had to eliminate the red demons of Seth from his inner nature if he wanted to achieve the awakening of consciousness.
Considering the reality of psychological defects, the aspirant longs for change. He does not want to continue in the state in which he lives with so many people within his psyche. He then begins self-observation.
As we progress in our inner work, we can verify for ourselves an interesting order in the system of elimination.
One is astonished when one discovers that there is an order in the work related to the elimination of the multiple psychic aggregates that personify our errors.
What is most interesting about all of this, is that such an order in the elimination of defects comes about gradually, and is processed according to the dialectic of consciousness.
The dialectic of reasoning will never surpass the formidable work of the dialectic of consciousness.
In time, the facts show us that the psychological order in the work of eliminating defects is established by our own profound inner Being.
We must clarify that a radical difference exists between the ego and the Being. The “I” can never establish an order in psychological matters as, in itself, it is the result of disorder.
Only the Being has the power to establish order in our psyche. The Being is the Being, and the reason for the Being to be is to be the Being Himself.
Order in the work of self-observation, judgment, and elimination of our psychic aggregates gradually becomes evident through the judicious sense of psychological self-observation.
All human beings have a sense of psychological self-observation in a latent state, but this sense develops gradually to the extent that we put it to use.
Such a sense allows us to perceive directly, and not through simple intellectual associations, the diverse selves that live within our psyches.
The question of extrasensory perception has begun to be studied in the field of parapsychology. In fact, it has been demonstrated in numerous experiments, prudently carried out over a period of time about which there is extensive documentation.
Those who deny the reality of extrasensory perception are utterly ignorant, villains of the intellect, incarcerated in the Sensual Mind.
Nevertheless, the sense of psychological self-observation is something that is deeper, which goes far beyond simple parapsychological conclusions. It allows us intimate self-observation and full verification of the terrible subjective reality of our diverse aggregates.
The establishment of a consecutive order of the different parts of the work related to this extremely serious subject of eliminating the psychic aggregates, allows us to generate a work memory. This is quite interesting, and even extremely useful in the question of inner development.
This work memory can certainly give us distinct psychological “photographs” of the different stages of our past. As a whole, it will bring to our imagination a vivid and even repugnant imprint of what we were before beginning the radical psycho-transforming work.
There is no doubt that we would never wish to return to that horrifying image, that vivid representation of what we once were.
From this point, such psychological “photography” is useful as a means of confrontation between a transformed present and a regressive, stale, clumsy and unfortunate past.
The work memory is always recorded on the basis of successive psychological events registered by the center of psychological self-observation.
In our psyche there are undesirable elements, the existence of which we do not suspect in the least.
For an honest man, honorable and worthy of respect, incapable of taking anything that does not belong to him, to discover in an unusual way a series of thieving selves living in the deepest areas of his own psyche, is something frightening, but not impossible.
A splendid wife, abundant in great virtues, or a maiden with exquisite spirituality and excellent education, may discover in an unusual way that groups of prostitutes live within her intimate psyche. Such a thought is sickening and unacceptable to any righteous citizen’s intellectual center or moral sense. However, all of this is possible within the precise field of psychological self-observation.
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