Preface

The present Treatise of Revolutionary Psychology is a new Message that the Master grants to the brothers on the occasion of Christmas 1975. It is a complete Code that teaches us to kill defects. Until now, the student body has been content to repress defects, something like the military chief who imposes himself on his subordinates. Personally, we have been technicians in repressing defects, but the moment has come when we are obliged to put them to death, to eliminate them, using the technique of Master Samael who, in a clear, precise and exact way, gives us the keys.

When defects die, in addition to the Soul expressing itself with its immaculate beauty, everything changes for us. Many ask how they do it when several defects arise at the same time, and we answer them that they eliminate some and that the others wait, those others can be repressed for later elimination.

In the FIRST CHAPTER; he teaches us how to turn the page of our life, to break: anger, greed, envy, lust, pride, laziness, gluttony, desire, etc. It is essential to dominate the earthly mind and turn the frontal vortex so that it absorbs the eternal knowledge of the Universal mind. In this same chapter, he teaches us to examine the moral level of Being and change this level. This is possible when we destroy our defects.

Every inner change brings about an outer change. The level of Being that the Master deals with in this work refers to the condition in which we find ourselves.

In the SECOND CHAPTER; he explains that the level of Being is the rung where we are situated on the ladder of Life, when we climb this ladder then we progress, but when we remain stationary it produces boredom, listlessness, sadness, sorrow.

In the THIRD CHAPTER; he speaks to us about Psychological rebellion and teaches us that the Psychological starting point is within us and tells us that the vertical or perpendicular path is the field of the Rebels, of those who seek immediate changes, so that the work on oneself is the main characteristic of the vertical path; Humanoids walk the horizontal path on the ladder of life.

In the FOURTH CHAPTER; he determines how changes occur, the beauty of a child is due to the fact that he has not developed his defects and we see that as these develop in the child he loses his Innate beauty. When we disintegrate the defects, the Soul manifests itself in its splendour and this is perceived by people with the naked eye, in addition the beauty of the Soul is what embellishes the physical body.

In the FIFTH CHAPTER; He teaches us how to manage this Psychological gymnasium, and teaches us the method to annihilate the secret ugliness that we carry inside, (the defects); he teaches us to work on oneself, to achieve a Radical transformation.

Change is necessary, but people do not know how to change, they suffer a lot and are content to blame others, they do not know that they alone are responsible for the management of their Life.

In the SIXTH CHAPTER; he speaks to us about life, he tells us that life is a problem that no one understands: states are Inner and events are Outer.

In the SEVENTH CHAPTER; He speaks to us about Inner states, and teaches us the difference between states of consciousness and the external events of practical life.

When we modify the wrong states of consciousness, this causes fundamental changes in us.

He speaks to us in the NINTH CHAPTER ABOUT PERSONAL EVENTS; and teaches us to correct mistaken Psychological states and erroneous inner states, teaches us to put order in our disordered inner house, inner life brings external circumstances and if these are painful it is due to absurd inner states. The external is the reflection of the internal, the internal change immediately originates a new order of things.

The wrong inner states turn us into helpless victims of human perversity, he teaches us not to identify with any event reminding us that everything passes, we must learn to see life as a film and in the drama we must be observers, not confuse ourselves with the drama.

One of my sons has a Theatre where modern films are shown and it is filled when artists who have been distinguished with Oscars work; One day my son Alvaro invited me to a film where artists with Oscars worked, to the invitation I answered that I could not attend because I was interested in a human drama better than the one of his film, where all the artists were Oscars; he asked me: What is that drama?, and I replied, the drama of Life; He continued, but in that drama we all work, and I stated: I work as an observer of that Drama. Why? I replied: because I do not confuse myself with the drama, I do what I must do, I do not get excited or saddened by the events of the drama.

In the TENTH CHAPTER; He speaks to us about the different selves and explains that in the inner life of people there is no harmonious work because it is a sum of selves, that is why there are so many changes in the daily life of each of the actors of the drama: jealousy, laughter, tears, rage, fright, these characteristics show us the changes and alterations so varied to which the selves of our personality expose us.

In the ELEVENTH CHAPTER; He speaks to us about our beloved Ego and tells us that the selves are psychic values whether positive or negative and teaches us the practice of inner self-observation and thus we discover many selves that live within our personality.

In the TWELFTH CHAPTER; He speaks to us of Radical Change, there he teaches us that no change is possible in our psyche without direct observation of that whole set of subjective factors that we carry inside.

When we learn that we are not one but many within us, we are on the path of self-knowledge. Knowledge and Understanding are different, the first is of the mind and the second is of the heart.

CHAPTER THIRTEEN; Observer and observed, there he speaks to us of the athlete of internal self-observation who is the one who works seriously on himself and strives to remove the undesirable elements that we carry inside.

For self-knowledge we must divide ourselves into observer and observed, without this division we could never reach self-knowledge.

In the FOURTEENTH CHAPTER; He speaks to us about Negative thoughts; and we see that all the selves possess intelligence and use our Intellectual centre to launch concepts, ideas, analyses, etc., which indicates that we do not possess an individual mind, we see in this chapter that the selves abusively use our thinking centre.

In the FIFTEENTH CHAPTER; He speaks to us about Individuality, there one realises that we have neither conscience nor free will, nor individuality, through intimate self-observation we can see the people who live in our psyche (the selves) and that we must eliminate to achieve the Radical Transformation, since individuality is sacred, we see the case of the school teachers who live correcting children all their lives and thus reach decrepitude because they also confused themselves with the drama of life.

The remaining chapters from 16 to 32 are very interesting for all those people who want to get out of the crowd, for those who aspire to be something in life, for the haughty eagles, for the revolutionaries of consciousness and indomitable spirit, for those who renounce the rubber spine, who bow their necks before the whip of any tyrant.

CHAPTER SIXTEEN; the Master speaks to us about the book of life, it is convenient to observe the repetition of daily words, the recurrence of the things of the same day all this leads us to high knowledge.

In the SEVENTEENTH CHAPTER; He speaks to us about mechanical creatures and tells us that when one does not self-observe one cannot realise the incessant daily repetition, whoever does not want to observe himself also does not want to work to achieve a true Radical transformation, our personality is only a puppet, a talking doll, something mechanical, we are repeaters of events, our habits are the same, we have never wanted to modify them.

CHAPTER EIGHTEEN; is about the Super-Substantial Bread, habits keep us petrified, we are mechanical people loaded with old habits, we must provoke internal changes. Self-observation is indispensable.

CHAPTER NINETEEN; he speaks to us of the good householder, we must isolate ourselves from the drama of life, we must defend the escape of the psyche, this work goes against life, it is something very different from that of daily life.

While one does not change internally one will always be a victim of circumstances. The good householder is the one who swims against the tide, those who do not want to be devoured by life are very few.

In the TWENTIETH CHAPTER; He speaks to us about the two worlds, and tells us that the true knowledge that can really originate in us a fundamental internal change, has as its basis the direct self-observation of oneself. Internal self-observation is a means to change intimately, through self-observation of oneself, we learn to walk on the inner path, the sense of self-observation of oneself is atrophied in the human race, but this sense develops when we persevere in the self-observation of oneself, just as we learn to walk in the external world, so also through psychological work on oneself we learn to walk in the inner world.

In the TWENTY-FIRST CHAPTER; he speaks to us about the observation of oneself, he tells us that the observation of oneself is a practical method to achieve a radical transformation, to know is never to observe, one must not confuse knowing with observing.

The observation of oneself, is a hundred per cent active, it is a means of change of oneself, while the knowing that is passive is not. Dynamic attention comes from the observing side, while thoughts and emotions belong to the observed side. Knowing is something completely mechanical, passive; instead the observation of oneself is a conscious act.

In the TWENTY-SECOND CHAPTER; he speaks to us of the Chat, and tells us that to verify, that is that of “talking to oneself” is harmful, because they are our selves confronted with each other, when you discover yourself talking alone, observe yourself and you will discover the foolishness that you are committing.

In the TWENTY-THIRD CHAPTER; he speaks to us of the world of relations, and tells us that there are three states of relations, obliging with our own body, with the external world and the relation of man with himself, which is not important for the majority of the people, the people are only interested in the first two types of relations. We must study to know with which of these three types we are at fault.

The lack of internal elimination makes us not related to ourselves and this makes us remain in darkness, when you find yourself dejected, disoriented, confused, remember “yourself” and this will make the cells of your body receive a different breath.

In the TWENTY-FOURTH CHAPTER; He speaks to us about the psychological song, he tells us about the nagging, the self-defence, the feeling of being persecuted, etc., the belief that others are to blame for everything that happens to us, instead we take the triumphs as our own work, thus we will never be able to improve ourselves. The man bottled up in the concepts that he generates can become useful or useless, this is not the tonic to observe and improve ourselves, learning to forgive is indispensable for our inner improvement. The law of Mercy is higher than the law of the violent man. “An eye for an eye, a tooth for a tooth”. Gnosis is destined for those sincere aspirants who truly want to work and change, each one sings his own psychological song.

The sad memory of the things lived binds us to the past and does not allow us to live the present which disfigures us. To pass to a superior level it is indispensable to stop being what one is, above each one of us there are superior levels to which we have to climb.

In the TWENTY-FIFTH CHAPTER; He speaks to us about Return and Recurrence and tells us that Gnosis is transformation, renovation, incessant improvement; the one who does not want to improve himself, transform himself, wastes his time because besides not advancing he stays on the path of regression and therefore becomes incapacitated to know himself; with just reason the V.M. asserts that we are puppets repeating the scenes of life. When we reflect on these facts we realise that we are artists who work for free in the drama of daily life.

When we have the power to watch ourselves to observe what our physical body does and executes, we place ourselves on the path of conscious self-observation and observe that one thing is the consciousness, the one that knows, and another thing is the one that executes and obeys or our own body. The comedy of life is hard and cruel with the one who does not know how to light the internal fires, he consumes himself in his own labyrinth in the midst of the deepest darkness, our selves live pleasantly in the darkness.

In the TWENTY-SIXTH CHAPTER; He speaks to us about the Childlike Self-Consciousness, he says that when the child is born the Essence is reincorporated, this gives the child beauty, then as the personality develops the selves that come from past lives are reincorporated and it loses its natural beauty.

In the TWENTY-SEVENTH CHAPTER; It deals with the Publican and the Pharisee, it says that each one rests on something that he has, hence the eagerness of all to have something: Titles, goods, money, fame, social position, etc. The man and the woman inflated with pride are the ones who most need the needy to live, the man rests only on external bases, he is also an invalid because the day he loses those bases he will become the most unhappy man in the world.

When we feel greater than others we are fattening our selves and we refuse with it to reach being blessed. For esoteric work our own praises are obstacles that oppose all spiritual progress, when we self-observe we can cover the bases on which we rest, we must pay much attention to the things that offend or lacerate us thus we discover the psychological bases on which we are.

In this path of improvement the one who believes himself superior to another stagnates or regresses. In the Initiatic process of my life a great change took place when afflicted by thousands of asperities, disappointments and misfortunes, I did in my home the course of “pariah” I abandoned the pose of “I am the one who gives everything for this home”, to feel a sad beggar, sick and without anything in life, everything changed in my life because I was offered: Breakfast, lunch and dinner, clean clothes and the right to sleep in the same bed as my patroness (the wife Priestess) but this only lasted days because that home did not support that attitude or warrior tactic. We must learn to transform, evil into good, darkness into light, hatred into love, etc.

The Real Being does not discuss or understand the insults of the selves that our adversaries or friends shoot at us. Those who feel those lashes are the selves that bind our soul, they get involved and react angrily and wrathfully, they are interested in going against the Internal Christ, against our own seed.

When students ask us for a remedy to cure pollution, we advise them to abandon anger, those who have done so obtain benefits.

In the TWENTY-EIGHTH CHAPTER; The Master speaks to us about the Will, he tells us that we must work in this work of the Father, but the students believe that it is to work with the arcanum A.Z.F., the work on ourselves, the work with the three factors that liberate our consciousness, we must conquer ourselves Interiorly, liberate the Prometheus that we have chained inside us. The Creative will is our work, whatever the circumstances in which we find ourselves.

The emancipation of the Will comes with the elimination of our defects and nature obeys us.

In the TWENTY-NINTH CHAPTER; He speaks to us of Decapitation, he tells us that the quietest moments of our lives are the least favourable for self-knowledge, this is only achieved in the work of life, in social relations, business, games, in short in daily life is when our selves yearn the most. The sense of internal self-observation, is atrophied in every human being, this sense develops progressively with the self-observation that we execute, from moment to moment and with continuous use.

Everything that is out of place is bad and what is bad ceases to be so when it is in its place, when it should be.

With the power of the Mother Goddess in us, the Mother RAM-IO we can only destroy the selves of the different levels of the mind, the formula will be found by the readers in several works of the V.M. Samael.

Stella Maris is the astral subject, the sexual power, she has the power to disintegrate the aberrations that we carry in our psychological interior.

“Tonazin” beheads any psychological self.

In the THIRTIETH CHAPTER; He speaks to us of the Permanent Centre of Gravity, and tells us that each person is a machine of service of the innumerable selves that possess him and consequently the human person does not possess a permanent centre of gravity, consequently there only exists instability to achieve the intimate self-realisation of the Being; continuity of purpose is required and this is achieved by extirpating the egos or selves that we carry inside.

If we do not work on oneself we involute and degenerate. The process of Initiation puts us on the path of overcoming, leads us to the Angelic-Devic state.

In the THIRTY-FIRST CHAPTER; He speaks to us of the Gnostic Esoteric low, and tells us that it is required to examine the trapped self or that we recognise it, indispensable requirement to be able to destroy it is the observation, it allows that a ray of light enters in our interior.

The destruction of the selves that we have analysed must be accompanied by services to others giving them instruction so that they free themselves from the satans or selves that obstruct their own redemption.

In the THIRTY-SECOND CHAPTER; He speaks to us about Prayer in the Work, he tells us that Observation, Judgement and Execution are the three basic factors of the dissolution of the Self. 1°—it is observed, 2°—it is judged, 3°—it is executed; this is done with spies in the war. The sense of internal self-observation as it develops will allow us to see the progressive advance of our work.

25 years ago at Christmas 1951 the Master told us here in the city of Ciénaga and later he explains it in the Christmas Message of 1962, the following: “I am on your side until you have formed Christ in your Heart”.

On his shoulders weighs the responsibility of the people of Aquarius and the doctrine of Love expands through Gnostic knowledge, if you want to follow the doctrine of Love, you must stop hating, even in its most minute manifestation, this prepares us for the emergence of the golden child, the child of alchemy, the son of chastity, the Internal Christ who lives and throbs in the very depths of our Creative Energy. Thus we achieve the death of the legions of Satanic selves that we maintain inside and we prepare ourselves for the resurrection, for a total change.

This Holy Doctrine is not understood by the humans of this Era, but we must fight for them in the cult of all religions, so that they yearn for a superior life, directed by superior beings, this body of doctrine returns us to the doctrine of the Internal Christ, when we put it into practice we will change the future of humanity.

INVERENCIAL PEACE,

GARGHA KUICHINES