The Psychological I

This question of the self, what I am, that which thinks, feels and acts, is something we must self-explore in order to know profoundly.

There exist everywhere very beautiful theories that attract and fascinate; however, all of that would be useless if we did not know ourselves.

It is fascinating to study astronomy or distract oneself a little by reading serious works, however, it is ironic to become a scholar and know nothing about oneself, about the I am, about the human personality that we possess.

Everyone is very free to think what they want, and the subjective reason of the intellectual animal mistakenly called man allows for everything; one can make a flea a horse as easily as a horse a flea. There are many intellectuals who live playing with rationalism. And after all, what then?

To be a scholar does not mean to be wise. The enlightened ignorant abound like weeds, and not only do they not know, but they don’t even know that they don’t know.

Understand by enlightened ignorant those know-it-alls who think they know and do not even know themselves.

We could theorise beautifully about the self in psychology, but that is not precisely what interests us in this chapter.

We need to know ourselves directly without the depressing process of choice.

This would in no way be possible if we did not self-observe ourselves in action from instant to instant, from moment to moment.

It is not about seeing ourselves through some theory or a simple intellectual speculation.

Seeing ourselves directly as we are is what is interesting; only then can we arrive at true self-knowledge.

Incredibly, we are wrong about ourselves.

Many things that we believe we do not have, we have, and many that we believe we have, we do not have.

We have formed false concepts about ourselves, and we must take stock to know what we have too much of and what we lack.

We suppose that we have such and such qualities that we do not really have, and many virtues that we certainly possess, we ignore.

We are asleep, unconscious people, and that is the serious thing. Unfortunately, we think the best of ourselves and do not even suspect that we are asleep.

The sacred scriptures insist on the need to awaken, but do not explain the system to achieve that awakening.

The worst part is that there are many who have read the sacred scriptures and do not even understand that they are asleep.

Everyone believes that they know themselves and do not remotely suspect that “the doctrine of the many” exists.

Really, the psychological self of each one is multiple, always becoming as many.

By this we mean that we have many selves and not just one as the enlightened ignorant always suppose.

To deny the doctrine of the many is to fool oneself, for in fact it would be the height of folly to ignore the intimate contradictions that each of us possesses.

I am going to read a newspaper, says the self of the intellect; to hell with such reading, exclaims the self of movement; I prefer to go for a bike ride. What bike ride or what hot bread, shouts a third in discord; I prefer to eat, I am hungry.

If we could see ourselves in a full-length mirror, as we are, we would discover for ourselves directly the doctrine of the many.

The human personality is just a puppet controlled by invisible threads.

The self that today swears eternal love for Gnosis is later displaced by another self that has nothing to do with the oath; then the subject withdraws.

The self that today swears eternal love to a woman is later displaced by another that has nothing to do with that oath, then the subject falls in love with another and the house of cards falls to the ground. The intellectual animal mistakenly called man is like a house full of many people.

There is no order or agreement between the multiple selves, they all quarrel among themselves and dispute supremacy. When one of them gains control of the capital centres of the organic machine, it feels like the only one, the master, but in the end, it is overthrown.

Considering things from this point of view, we come to the logical conclusion that the intellectual mammal has no true sense of moral responsibility.

Unquestionably, what the machine says or does at a given moment depends exclusively on the type of self that controls it at that moment.

They say that Jesus of Nazareth took seven demons, seven selves, the living personification of the seven deadly sins, out of the body of Mary Magdalene.

Obviously, each of these seven demons is the head of a legion, therefore we must state as a corollary that the intimate Christ was able to expel thousands of selves from the body of the Magdalene.

Reflecting on all these things we can clearly infer that the only worthy thing we possess within ourselves is the ESSENCE; unfortunately, it is trapped among all those multiple selves of revolutionary psychology.

It is regrettable that the essence is always processed by virtue of its own bottling.

Unquestionably the essence or consciousness, which is the same, sleeps deeply.