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The mind must free itself from all kinds of “schools,” religions, sects, beliefs, etc. All those “cages” are obstacles which render the mind incapable of thinking freely.  - Samael Aun Weor

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WORK-MEMORY

Posted 2/8/2015

Unquestionably, each person has his own particular psychology, this is irrefutable, uncontrovertible, indisputable. Unfortunately, people never think on this and many do not even accept it because they are trapped in the sensory mind. Anybody admits the reality of the physical body because he can see it and touch it, but psychology is a different matter, it is not perceptible for the five senses and hence the general tendency to reject it or simply underestimate and despise it, qualifying it as something without importance. 

Undoubtedly, when somebody starts to auto-observe himself, that is an unmistakable sign that he has accepted the tremendous reality of his own psychology. 

It is clear that nobody would try to auto-observe himself, had he not found a fundamental reason before. 

Obviously, someone who initiates auto-observation becomes a fellow very different from others, in fact indicates the possibility of a change. 

Unfortunately, people do not want to change, they are content with the state in which they live. 

It is painful to see how people are born, grow, reproduce like animals, suffer indescribably and die not knowing why. 

Changing is something fundamental, but it is impossible if we do not initiate psychological auto-observation. 

It is necessary to start to see oneself with the purpose of auto-knowing oneself, because really the rational humanoid does not know himself. 

When one discovers a psychological defect, one has in fact made a great step because this will allow one to study and even radically eliminate it. 

Certainly, our psychological defects are innumerable, even if we had a thousand tongues for speaking and a steel palate, we would not manage to enumerate them all entirely.  What is serious in all this is that we do not actually measure the dreadful realism of any defect; we always look at it vainly without paying due attention to it; we see it as something unimportant. 

When we accept the doctrine of the many and understand the harsh realism of the seven demons which Jesus drove out of Mary Magdalene's body, ostensibly, our way of thinking in respect of psychological defects undergoes a fundamental change. It is not unconvenient to state emphatically that the doctrine of the many is a hundred per cent of Tibetan and Gnostic origin. 

Truly, it is not pleasant at all to know that within our person live hundreds and thousands of psychological persons. 

Each psychological defect is a different person existing within ourselves here and now. 

The seven demons that the Great Master Jesus the Christ threw out from the body of Mary Magdalene, are the seven deadly sins: Anger, Covetousness, Lust, Envy, Pride, Sloth, Gluttony. 

Naturally, each one of these demons separately is head of legion. 

In old Egypt of Pharaohs, the initiate had to eliminate the red demons of SETH from his inner nature if he did want to achieve the awaking of the consciousness. 

Having seen the realism of psychological defects, the aspirant wishes to change, does not want to continue in the state in which he lives with so many people being in his psyche and then, he initiates auto-observation. As we progress in the inner work, we can verify by ourselves a very interesting ordering in the system of elimination. 

One is filled with wonder when one discovers order in the work related to the elimination of the multiple psychic aggregates which personify our errors. 

What is interesting in all this, is that such order in the elimination of defects is accomplished in a gradual way and processes itself according to the dialectic of consciousness. 

The reasoning dialectic would never ever be able to surpass the formidable work of the dialectic of consciousness. The reasoning dialectic would never ever be able to surpass the formidable work of the dialectic of consciousness.

The reasoning dialectic would never ever be able to surpass the formidable work of the dialectic of consciousness. 

Facts are gradually demonstrating to us that the psychological ordering in the work of elimination of defects is established by our own deep inner being. 

We must clarify that a radical difference exists between the Ego and the Being. The "I" would never be able to establish order in psychological matters, because it is in itself the result of disorder. Only the Being has power to establish order in our psyche. The Being is the Being. The reson for the Being to be is the same Being. 

The ordering in the work of auto-observation, judgement and elimination of our psychic aggregates, is gradually made evident by the judicious sense of psychological autoobservation. 

The sense of psychological auto-observation is in a latent state in all human beings, but it does develop in a graduative way at the same time as we are using it. 

Such sense allows us to perceive directly and not through simple intellectual associations, the diverse "I"s which live within our psyche. 

This question of sensory extraperceptions is starting to be studied in the field of Parapsychology and, in fact, has been demonstrated in multiple experiments which have been judiciously performed over the time and about which extensive documentation exists. 

Those who deny the reality of sensory extraperceptions are a hundred per cent ignorant, rogues of the intellect bottled in the sensual mind. 

However, the sense of psychological auto-observation is something more profound, it goes beyond simple parapsychological enunciations, it allows us intimate autoobservation and full verification of the terrible subjective realism our diverse aggregates. The successive ordering of the different parts of the work related to this so serious matter of elimination of psychic aggregates, allows us to infer a "work-memory" which is very interesting and even very useful in the matter of inner development. 

Although it is true that this work-memory can give us different psychological photographs of the diverse stages of past life, all these photographs put together would bring to our imagination a vivid and even repugnant image of what we were before initiating the radically psycho-transforming work. 

There is no doubt that we would never want to go back to that horrifying figure, vivid representation of what we were. 

From this point, such photograph would be useful as a means of confrontation between a transformed present and a regressive, stale, clumsy and unfortunate past. 

Work-memory is always written with successive psychological events registered by the centre of psychological auto-observation. 

Undesirable psychological elements which we do not even suspect, exist in our psyche. That a honest man, unable to take anything belonging to somebody else, a man honourable and worthy of respect, may discover in an unusual way, a series of thief-"I"s dwelling in the deepest regions of his own psyche, is something frightening, but not impossible. 

That a splendid wife abundant in great virtues or a maiden of exquisite spirituality and with an excellent education, unexpectedly discover by means of the sense of psychological auto-observation that a group of prostitute-"I"s live within their intimate

psyche, is sickening and even unacceptable to the intellectual centre of any judicious  citizen. However, all this is possible in the exact field of psychological auto-observation.