The Decapitation

As one works on oneself, one understands more and more the need to radically eliminate from one’s inner nature all that makes us so abominable.

The worst circumstances of life, the most critical situations, the most difficult events, always turn out to be wonderful for intimate self-discovery.

In those unexpected, critical moments, the most secret selves always emerge when we least expect them; if we are alert, we undoubtedly discover ourselves.

The most tranquil times of life are precisely the least favourable for working on oneself.

There are moments in life that are too complicated when one has a marked tendency to easily identify with events and to completely forget about oneself; in those moments, one does foolish things that lead nowhere; if one were alert, if in those same moments, instead of losing one’s head, one remembered oneself, one would discover with astonishment certain selves of which one never had the slightest suspicion of their possible existence.

The sense of intimate self-observation is atrophied in every human being; working seriously, self-observing from moment to moment, such a sense will develop progressively.

As the sense of self-observation continues its development through continuous use, we will become increasingly capable of directly perceiving those selves about which we never had any information related to their existence.

Faced with the sense of intimate self-observation, each of the selves that inhabit our interior really assume this or that figure secretly akin to the defect personified by it. Undoubtedly, the image of each of these selves has a certain unmistakable psychological flavour through which we apprehend, capture, trap, instinctively its intimate nature, and the defect that characterises it.

In principle, the esotericist does not know where to start, faced with the need to work on oneself, but is completely disoriented.

Taking advantage of critical moments, the most unpleasant situations, the most adverse moments, if we are alert we will discover our outstanding defects, the selves that we must urgently disintegrate.

Sometimes one can start with anger or with self-love, or with the unfortunate second of lust, etc., etc., etc.

It is necessary to take note above all of our daily psychological states, if we truly want a definitive change.

Before going to bed, it is convenient that we examine the events that occurred during the day, the embarrassing situations, the thunderous laughter of Aristophanes and the subtle smile of Socrates.

We may have hurt someone with a burst of laughter, we may have sickened someone with a smile or a misplaced look.

Remember that in pure esotericism, good is everything that is in its place, bad is everything that is out of place.

Water in its place is good, but if it were to flood the house it would be out of place, causing damage, it would be bad and harmful.

Fire in the kitchen and in its place, besides being useful, is good; out of place, burning the furniture in the living room, would be bad and harmful.

Any virtue, however holy, in its place is good, out of place it is bad and harmful. We can harm others with virtues. It is essential to place virtues in their proper place.

What would you say of a priest who was preaching the word of the Lord inside a brothel? What would you say of a meek and tolerant man who was blessing a gang of assaulters who were trying to rape his wife and daughters? What would you say of that kind of tolerance taken to excess? What would you think about the charitable attitude of a man who, instead of bringing food home, distributed the money among mendicants of vice? What would you think of the helpful man who, at a given moment, lent a dagger to a murderer?

Remember, dear reader, that among the cadences of verse, crime is also hidden. There is much virtue in the wicked and there is much wickedness in the virtuous.

Incredibly, within the very perfume of prayer, crime is also hidden.

Crime disguises itself as a saint, uses the best virtues, presents itself as a martyr and even officiates in sacred temples.

As the sense of intimate self-observation develops in us through continuous use, we will be able to see all those selves that serve as the basic foundation of our individual temperament, whether the latter is sanguine or nervous, phlegmatic or bilious.

Believe it or not, dear reader, behind the temperament we possess, hidden among the most remote depths of our psyche, are the most execrable diabolical creations.

Seeing such creations, observing those monstrosities of hell within which our very consciousness is bottled up, becomes possible with the ever progressive development of the sense of intimate self-observation.

As long as a man has not dissolved these creations of hell, these aberrations of himself, undoubtedly in the depths, in the depths, he will continue to be something that should not exist, a deformity, an abomination.

The most serious thing about all this is that the abominable one is not aware of his own abomination, he believes himself to be beautiful, just, a good person, and even complains about the lack of understanding of others, laments the ingratitude of his fellows, says that they do not understand him, cries affirming that they owe him, that they have paid him with black money, etc., etc., etc.

The sense of intimate self-observation allows us to verify for ourselves and directly the secret work by which in a given time we are dissolving such and such a self (such and such a psychological defect), possibly discovered in difficult conditions and when we least suspected it.

Have you ever thought in life about what pleases or displeases you most? Have you reflected on the secret springs of action? Why do you want to have a beautiful house? Why do you want to have a latest model car? Why do you always want to be in the latest fashion? Why do you covet not being covetous? What offended you most at a given moment? What flattered you most yesterday? Why did you feel superior to so-and-so at a certain moment? What time did you feel superior to someone? Why did you boast when recounting your triumphs? Could you not be silent when they were gossiping about another acquaintance? Did you receive the glass of liquor out of courtesy? Did you accept to smoke perhaps not having the vice, possibly for the concept of education or manhood? Are you sure you were sincere in that conversation? And when you justify yourself, and when you praise yourself, and when you tell your triumphs and relate them repeating what you said to others before, did you understand that you were vain?

The sense of intimate self-observation, in addition to allowing you to clearly see the self that you are dissolving, will also allow you to see the pathetic and definite results of your inner work.

In principle, these creations of hell, these psychic aberrations that unfortunately characterise you, are uglier and more monstrous than the most horrendous beasts that exist in the depths of the seas or in the deepest jungles of the earth; as you advance in your work, you can evidence through the sense of interior self-observation the outstanding fact that those abominations are losing volume, they are getting smaller…

It is interesting to know that such bestialities as they decrease in size, as they lose volume and get smaller, gain in beauty, slowly assume the childish figure; finally they disintegrate, they become cosmic dust, then the bottled Essence is freed, emancipated, awakened.

Undoubtedly the mind cannot fundamentally alter any psychological defect; obviously the understanding can afford the luxury of labelling a defect with such and such a name, of justifying it, of passing it from one level to another, etc., but it could not by itself annihilate it, disintegrate it.

We urgently need a flaming power superior to the mind, a power that is capable by itself of reducing such and such a psychological defect to mere cosmic dust.

Fortunately, there exists within us that serpentine power, that marvellous fire that the old medieval alchemists baptised with the mysterious name of Stella Maris, the Virgin of the Sea, the Azoe of the Science of Hermes, the Tonantzin of Aztec Mexico, that derivation of our own intimate being, God Mother within us always symbolised with the sacred serpent of the Great Mysteries.

If after having observed and deeply understood such and such a psychological defect (such and such a self), we implore our particular Cosmic Mother, for each one of us has their own, disintegrate, reduce to cosmic dust, this or that defect, that self, the motive of our inner work, you can be sure that it will lose volume and will slowly be pulverised.

All this naturally implies successive works of depth, always continuous, because no self can ever be disintegrated instantaneously. The sense of intimate self-observation will be able to see the progressive advance of the work related to the abomination that we are truly interested in disintegrating.

Stella Maris, incredibly, is the astral signature of human sexual power.

Obviously Stella Maris has the effective power to disintegrate the aberrations that we carry within our psychological interior.

The beheading of John the Baptist is something that invites us to reflect, no radical psychological change would be possible if we did not first pass through the beheading.

Our own derived being, Tonantzin, Stella Maris as an electrical power unknown to all of humanity and which is latent in the very depths of our psyche, ostensibly enjoys the power that allows it to behead any self before the final disintegration.

Stella Maris is that philosophical fire that is latent in all organic and inorganic matter.

Psychological impulses can provoke the intensive action of such fire and then beheading becomes possible.

Some selves are usually beheaded at the beginning of the psychological work, others in the middle and the last ones at the end. Stella Maris as an igneous sexual power has full awareness of the work to be done and performs the beheading at the opportune moment, at the right instant.

As long as the disintegration of all these psychological abominations, of all these lasciviousness, of all these curses, theft, envy, secret or manifest adultery, ambition for money or psychic powers, etc., has not occurred, even when we believe ourselves to be honourable people, fulfilling our word, sincere, courteous, charitable, beautiful on the inside, etc., obviously we will not be more than whitewashed sepulchres, beautiful on the outside but full of disgusting rot on the inside.

Bookish erudition, pseudo-wisdom, complete information about the sacred scriptures, whether they are from the east or the west, from the north or the south, pseudo-occultism, pseudo-esotericism, the absolute certainty of being well documented, intransigent sectarianism with full conviction, etc., is of no use because in reality there only exists in the background what we ignore, creations of hell, curses, monstrosities that hide behind the pretty face, behind the venerable face, under the most holy attire of the sacred leader, etc.

We have to be honest with ourselves, ask ourselves what we want, if we have come to the Gnostic Teaching out of mere curiosity, if we really do not want to go through beheading, then we are deceiving ourselves, we are defending our own rot, we are proceeding hypocritically.

In the most venerable schools of esoteric wisdom and occultism there are many sincere misguided people who truly want to self-realise but who are not dedicated to the disintegration of their inner abominations.

There are many people who suppose that through good intentions it is possible to reach sanctification. Obviously, as long as one does not work intensely on those selves that we carry within us, they will continue to exist under the background of the pious gaze and good conduct.

The time has come to know that we are wicked people disguised in the robes of holiness; sheep in wolf’s clothing; cannibals dressed in the attire of a gentleman; executioners hidden behind the sacred sign of the cross, etc.

However majestic we may appear within our temples, or within our classrooms of light and harmony, however serene and sweet our fellows may see us, however reverend and humble we may seem, in the depths of our psyche all the abominations of hell and all the monstrosities of wars continue to exist.

In Revolutionary Psychology the need for a radical transformation becomes evident to us and this is only possible by declaring ourselves a war to the death, merciless and cruel.

Certainly we are all worthless, we are each one of us the misfortune of the earth, the execrable.

Fortunately John the Baptist taught us the secret path: TO DIE IN ONESELF THROUGH PSYCHOLOGICAL BEHEADING.