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Chapter 22: ChatterIt is urgent, unpostponable, to observe our internal chatter and the precise place from which it comes. Unquestionably, wrong internal chatter is the causa
causarum of many inharmonious and unpleasant psychic states, in the present and also in the future. Plainly, the vain insubstantial verbiage of ambiguous chatter, and in general, all harmful and absurd talk that manifests in the external world has its origin in wrong internal conversation. It is known that there exists in Gnosis the esoteric practice of internal silence. This is known to our disciples of Third Chamber. |
It is worthwhile to say clearly, that internal silence must refer specifically to something very precise and defined.
When the process of thought is intentionally exhausted during profound inner meditation, internal silence is achieved. But, this is not what we want to explain in the present chapter.
Neither is emptying the mind or making it blank in order to really achieve internal silence, what we are endeavoring to explain in these paragraphs.
Nor does the practice of internal silence to which we refer, mean to impede something from entering the mind.
Really, in the present instance, we are talking about a kind of internal silence which is very different. We are not dealing with something vague or general.
What we want is to practice internal silence in relation to something which is already in the mind; a person, an event, our concern, or another’s, what we were told, what someone did, etc.—but without touching upon it with our internal tongue, without intimate discourse.
Learning to remain silent, not only with the external tongue, but also, as well, with the secret internal tongue is extraordinary, marvelous.
Many are silent externally, but with their internal tongue, they skin their fellow man alive. Venomous and malevolent internal chatter produces inner confusion.
If one observes the wrong internal chatter, one will see that it is composed of half-truths, or of truths which relate to each other more or less incorrectly, or of something to which there has been addition or omission.
Unfortunately, our emotional life is founded exclusively on self-sympathy.
To top off all this infamy, we only sympathize with ourselves, with our much beloved ego, and feel antipathy, and even hatred for those who do not sympathize with us.
We love ourselves very much. We are one hundred percent narcissistic, this is irrefutable, undeniable.
As long as we continue immersed in self-sympathy, any development of our Being is made more than impossible.
We need to learn to see another’s point of view. It is urgent to learn how to place ourselves in the position of others.
“So in everything, do to others what you would have them do to you.” (Matthew 7:12)
What truly counts in these studies is the manner in which people behave internally and invisibly with one another.
Unfortunately, though we may be very courteous and even sincere at times, there is no doubt that, invisibly and internally, we treat one another very badly.
People who are seemingly generous drag their fellow man daily to their secret cave within themselves to do whatever they please with them: annoyance, mockery, derision, etc.
When the process of thought is intentionally exhausted during profound inner meditation, internal silence is achieved. But, this is not what we want to explain in the present chapter.
Neither is emptying the mind or making it blank in order to really achieve internal silence, what we are endeavoring to explain in these paragraphs.
Nor does the practice of internal silence to which we refer, mean to impede something from entering the mind.
Really, in the present instance, we are talking about a kind of internal silence which is very different. We are not dealing with something vague or general.
What we want is to practice internal silence in relation to something which is already in the mind; a person, an event, our concern, or another’s, what we were told, what someone did, etc.—but without touching upon it with our internal tongue, without intimate discourse.
Learning to remain silent, not only with the external tongue, but also, as well, with the secret internal tongue is extraordinary, marvelous.
Many are silent externally, but with their internal tongue, they skin their fellow man alive. Venomous and malevolent internal chatter produces inner confusion.
If one observes the wrong internal chatter, one will see that it is composed of half-truths, or of truths which relate to each other more or less incorrectly, or of something to which there has been addition or omission.
Unfortunately, our emotional life is founded exclusively on self-sympathy.
To top off all this infamy, we only sympathize with ourselves, with our much beloved ego, and feel antipathy, and even hatred for those who do not sympathize with us.
We love ourselves very much. We are one hundred percent narcissistic, this is irrefutable, undeniable.
As long as we continue immersed in self-sympathy, any development of our Being is made more than impossible.
We need to learn to see another’s point of view. It is urgent to learn how to place ourselves in the position of others.
“So in everything, do to others what you would have them do to you.” (Matthew 7:12)
What truly counts in these studies is the manner in which people behave internally and invisibly with one another.
Unfortunately, though we may be very courteous and even sincere at times, there is no doubt that, invisibly and internally, we treat one another very badly.
People who are seemingly generous drag their fellow man daily to their secret cave within themselves to do whatever they please with them: annoyance, mockery, derision, etc.
