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Chapter 29: DecapitationAs one works on oneself, one comes to comprehend more and more the need to radically eliminate from one’s inner nature all that which makes us so abominable.
The worst circumstances of life, the most critical situations, and the most difficult deeds, always result in being the most wonderful for intimate self-discovery. In those unexpected, critical moments, the most secreted “I’s” always surface when we least expect they will, and if we are alert, we unquestionably will discover ourselves. |
The most tranquil periods in life are precisely the least favorable for working on oneself.
There exist very complicated moments in life in which one has the marked tendency to identify easily with the events and to forget oneself completely. In those instances, one does foolish things which lead to nothing. If we could be alert, and instead of losing our head in those moments we could remember ourselves, we would discover with surprise certain “I’s”, the possibility of whose existence we had not the least suspicion.
The sense of intimate self-observation is atrophied in all human beings. By working seriously and observing oneself from moment to moment, this sense will develop progressively.
As the sense of self-observation progressively develop through continuous use, we become more capable each time of perceiving directly those “I’s”, about whose existence we did not previously have any data.
In the face of the sense of intimate self-observation, each one of those “I’s” which inhabit our interior really assumes one or another form, which secretly relates to the defect it personifies. Indubitably, the image of each of these “I’s” has a certain unmistakable psychological flavor, by which we instinctively perceive, grasp, capture its intimate nature, and the defect it characterizes.
In the beginning, the esotericist does not know where to begin. He feels the necessity of working on himself, but finds himself completely disoriented.
By taking advantage of critical moments, of the most unpleasant situations, and the most adverse instances we will discover, if we are alert, our distinctive defects, the “I’s” that we most urgently need to disintegrate.
Sometimes one may begin with anger or self-love, or with a wretched moment of lust, etc.
It is necessary to take note of all our daily psychological states if we truly want a definitive change.
Before going to bed, it is useful to examine the events of the day; the embarrassing situations, the uproarious laughter of Aristophanes, the subtle smile of Socrates.
We may have hurt someone with a laugh, perhaps we have caused someone to fall ill with a smile or with a misplaced look.
Let us remember that in pure esotericism, “good” is all that which is in its place, and “bad” is everything which is out of place.
Water is good in its place, but if it were to flood the house, it would be out of place. It would cause damage and be bad and harmful.
Fire in the kitchen, and in its appropriate place, is both useful and good. Out of place, burning the living room furniture, it would be harmful and bad.
Any virtue, no matter how holy it be, is good in its place and bad and harmful out of place. We can harm others with our virtues. It is indispensable to put virtues in their appropriate places.
What would you say about a priest who was preaching the word of the Lord inside a brothel? What would you say about a meek and tolerant man, who gave his blessing
to a gang of assailants attempting to rape his wife and daughters? What would you say about this kind of tolerance carried to excess? What would you say about the charitable attitude of a man, who instead of bringing food home to his family, divides his money among drug addicts? What would be your opinion of the helpful man, who in a given moment lends a dagger to a murderer?
Remember dear reader, that between the cadences of sublime verse, a crime may also conceal itself. There is much virtue in the wicked, and much evil in the virtuous.
Although it may seem incredible, within the very perfume of prayer, transgression may also hide.
A crime may assume saintly guise, use the greatest virtues, present itself as a martyr, and even officiate in sacred temples.
As the sense of intimate self-observation develops in us through continuous use, we will come to see all those “I’s” that serve as the basic foundation of our individual temperament, be it sanguine or choleric, phlegmatic or melancholic.
Although you may not believe it dear reader, behind the temperament we have is hidden in the most remote depths of our psyche, the most execrable, diabolic creations.
To see such creations, to observe these monstrosities of the inferno, in which is found imprisoned our very own
Consciousness, is made possible by the ever progressive development of the sense of intimate self-observation.
While a man has not dissolved these creations of the inferno, these aberrations of the self, undoubtedly, in the most profound depths, there will remain something that should not exist, a deformity, an abomination.
Most serious of all this is that the abominable does not take into account its own abomination. It believes itself to be beautiful, just, and good, and even complains about others’ lack of understanding. It laments the ingratitude of its fellow man, says that they do not understand, cries, claiming unpaid debts, or to have been repaid with black money, etc., etc., etc.
The sense of intimate self-observation allows us to verify for ourselves, directly, the secret work through which in any given time we are dissolving one or another “I” (this or that psychological defect), possibly discovered in difficult conditions, and when we were least suspecting it.
Have you ever in your life thought about what you most like or dislike? Have you thought about the secret expedients of your actions? Why do you want to have a beautiful house? Why do you desire the latest model car? Why do you always want to be wearing the latest fashion? Why do you covet not being covetous? What is it that most offended you in a given moment? What was it that most gratified you yesterday? Why, in a given moment, do you feel superior to so and so? At what time might you feel
superior to someone? Why would you feel conceited when relating your triumphs? Couldn’t you keep quiet when they gossiped about somebody you know? Would you take a drink out of courtesy? Maybe you accept smoking, though you don’t have the vice, because of your concept of refinement or manliness? Are you sure that you were sincere in that conversation? When you justified yourself, when you boasted, when you related your triumphs and stories, repeating what you had already told, did you comprehend that you were vain?
The sense of intimate self-observation, in addition to allowing you to see clearly the “I” that you are dissolving, will also allow you to see the clear and pathetic results of your internal work.
At first, these creations of the inferno, these psychic aberrations that unfortunately characterize you, are more ugly and monstrous than the most horrendous beasts that exist at the bottom of the oceans or in the most dense jungles on earth. In accordance with how you advance in your work, you will be able to perceive, through the sense of intimate self-observation, the extraordinary fact that these abominations are losing volume, are growing smaller.
It is interesting to know, that in accordance with how such bestialities decrease in size, with how they lose volume and become smaller, they gain in beauty and slowly assume childlike forms. Finally they disintegrate, becoming cosmic dust. Then the imprisoned essence is liberated, emancipated, awakened.
Undoubtedly, the mind cannot fundamentally alter any psychological defect. The intellect can obviously enjoy the luxury of labeling a defect with some name or other, of justifying it, or passing it from one level to another, etc., but it cannot by itself annihilate it, disintegrate it.
We urgently need a fiery power superior to the mind, a power that is, of itself, capable of reducing any psychological defect to mere cosmic dust.
Fortunately, such a serpentine power exists within us; that marvelous fire which the old medieval alchemists baptized with the mysterious name, Stella Maris, the Virgin of the Sea, the Azoth of Hermetic Science, Tonantzin of Aztec Mexico; that derivation of our own intimate Being, God the Mother in our interior, always symbolized by the sacred serpent of the Great Mysteries.
If, after having observed and profoundly comprehended a particular psychological defect (one or another “I”,) we beg our own particular Cosmic Mother (since each of us has his own) to disintegrate it, to reduce it to cosmic dust, then the defect, that “I” the object of our interior work will, you may be certain, lose volume and slowly become pulverized.
All of this naturally implies successive, profound, continuous works, since no “I” 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 in whose disintegration we are truly interested.
Although it may seem incredible, Stella Maris is the astral sign of the human sexual potency.
Obviously, Stella Maris has the real power to disintegrate the aberrations that we carry in our psychological interior.
The decapitation of John the Baptist is something which invites our reflection. No radical psychological change is possible if we do not first pass through the decapitation.
Our own derived Being, Tonantzin or Stella Maris as an electronic power, not known to all humanity, which lies latent in the very depths of our psyche, clearly possesses the power that allows Her to decapitate any “I” before the final disintegration.
Stella Maris is the philosophical fire that is found latent in all organic and inorganic matter. Psychological impulses can provoke the intense activity of this fire, and thus, decapitation is made possible.
Some “I’s” are usually decapitated at the beginning of the psychological work, others in the middle, and the last of them at the end. Stella Maris, as igneous sexual power, has full Consciousness of the work to be realized and carries out the decapitation at the opportune moment, in the appropriate instant.
Insofar as we have not brought about the disintegration of all these psychological abominations, all this lustfulness, all of these curses, theft, envy, adultery—secret or manifested, ambition for money or psychic powers and so on, even though we think ourselves to be honorable, true to our word, sincere, courteous, charitable, internally beautiful, etc., obviously we will be nothing more than whitened sepulchers, beautiful on the outside, but full of nauseating putrefaction within.
Bookish erudition, pseudo-sapience, complete information on the sacred writings, whether from the orient or the occident, from the north or the south, pseudo-occultism, pseudo-esotericism, the absolute certainty of being well informed, intransigent sectarianism with complete conviction, etc., all serve no purpose, for in reality, all that exists in the end is that which we ignore, creations of the inferno, curses, monstrosities that hide behind the pretty face, the venerable countenance, beneath the most saintly garb of the holy dignitary.
We have to be sincere with ourselves, to ask ourselves what it is we want, whether we have come to the Gnostic Teaching merely out of curiosity. If in reality to pass through decapitation is not what we desire, then we are fooling ourselves, we are defending our own putrefaction, we are behaving hypocritically.
In the most venerable schools of esoteric wisdom and occultism, there exist many sincerely mistaken people who truly want self-realization, but who are not dedicated to the disintegration of their internal abominations.
Many are the people who assume that through good intentions it is possible to attain sanctification. Obviously, while we do not work with intensity on those “I’s” that we carry within, they will continue existing beneath the pious expression and the good conduct.
The hour is at hand for us to know that we are evil, disguised in robes of sanctity, wolves in sheep’s clothing, savages dressed as gentlemen, tyrants hiding behind the sacred sign of the cross.
As majestic as we may seem inside our temples, or inside our halls of light and harmony, as serene and sweet as we may seem to our fellow man, as reverent and humble as we may appear, in the very depths of our psyche, the abominations of the inferno and all the monstrosities of war will continue to exist.
In revolutionary psychology, the necessity for a radical transformation is made clear to us, and this is only possible by declaring a war to the death on oneself, merciless and cruel.
Certainly none of us are worth anything; we are, each of us, the disgrace of the earth, execrable.
Fortunately, John the Baptist taught us the secret path: to die in oneself through the psychological decapitation.
There exist very complicated moments in life in which one has the marked tendency to identify easily with the events and to forget oneself completely. In those instances, one does foolish things which lead to nothing. If we could be alert, and instead of losing our head in those moments we could remember ourselves, we would discover with surprise certain “I’s”, the possibility of whose existence we had not the least suspicion.
The sense of intimate self-observation is atrophied in all human beings. By working seriously and observing oneself from moment to moment, this sense will develop progressively.
As the sense of self-observation progressively develop through continuous use, we become more capable each time of perceiving directly those “I’s”, about whose existence we did not previously have any data.
In the face of the sense of intimate self-observation, each one of those “I’s” which inhabit our interior really assumes one or another form, which secretly relates to the defect it personifies. Indubitably, the image of each of these “I’s” has a certain unmistakable psychological flavor, by which we instinctively perceive, grasp, capture its intimate nature, and the defect it characterizes.
In the beginning, the esotericist does not know where to begin. He feels the necessity of working on himself, but finds himself completely disoriented.
By taking advantage of critical moments, of the most unpleasant situations, and the most adverse instances we will discover, if we are alert, our distinctive defects, the “I’s” that we most urgently need to disintegrate.
Sometimes one may begin with anger or self-love, or with a wretched moment of lust, etc.
It is necessary to take note of all our daily psychological states if we truly want a definitive change.
Before going to bed, it is useful to examine the events of the day; the embarrassing situations, the uproarious laughter of Aristophanes, the subtle smile of Socrates.
We may have hurt someone with a laugh, perhaps we have caused someone to fall ill with a smile or with a misplaced look.
Let us remember that in pure esotericism, “good” is all that which is in its place, and “bad” is everything which is out of place.
Water is good in its place, but if it were to flood the house, it would be out of place. It would cause damage and be bad and harmful.
Fire in the kitchen, and in its appropriate place, is both useful and good. Out of place, burning the living room furniture, it would be harmful and bad.
Any virtue, no matter how holy it be, is good in its place and bad and harmful out of place. We can harm others with our virtues. It is indispensable to put virtues in their appropriate places.
What would you say about a priest who was preaching the word of the Lord inside a brothel? What would you say about a meek and tolerant man, who gave his blessing
to a gang of assailants attempting to rape his wife and daughters? What would you say about this kind of tolerance carried to excess? What would you say about the charitable attitude of a man, who instead of bringing food home to his family, divides his money among drug addicts? What would be your opinion of the helpful man, who in a given moment lends a dagger to a murderer?
Remember dear reader, that between the cadences of sublime verse, a crime may also conceal itself. There is much virtue in the wicked, and much evil in the virtuous.
Although it may seem incredible, within the very perfume of prayer, transgression may also hide.
A crime may assume saintly guise, use the greatest virtues, present itself as a martyr, and even officiate in sacred temples.
As the sense of intimate self-observation develops in us through continuous use, we will come to see all those “I’s” that serve as the basic foundation of our individual temperament, be it sanguine or choleric, phlegmatic or melancholic.
Although you may not believe it dear reader, behind the temperament we have is hidden in the most remote depths of our psyche, the most execrable, diabolic creations.
To see such creations, to observe these monstrosities of the inferno, in which is found imprisoned our very own
Consciousness, is made possible by the ever progressive development of the sense of intimate self-observation.
While a man has not dissolved these creations of the inferno, these aberrations of the self, undoubtedly, in the most profound depths, there will remain something that should not exist, a deformity, an abomination.
Most serious of all this is that the abominable does not take into account its own abomination. It believes itself to be beautiful, just, and good, and even complains about others’ lack of understanding. It laments the ingratitude of its fellow man, says that they do not understand, cries, claiming unpaid debts, or to have been repaid with black money, etc., etc., etc.
The sense of intimate self-observation allows us to verify for ourselves, directly, the secret work through which in any given time we are dissolving one or another “I” (this or that psychological defect), possibly discovered in difficult conditions, and when we were least suspecting it.
Have you ever in your life thought about what you most like or dislike? Have you thought about the secret expedients of your actions? Why do you want to have a beautiful house? Why do you desire the latest model car? Why do you always want to be wearing the latest fashion? Why do you covet not being covetous? What is it that most offended you in a given moment? What was it that most gratified you yesterday? Why, in a given moment, do you feel superior to so and so? At what time might you feel
superior to someone? Why would you feel conceited when relating your triumphs? Couldn’t you keep quiet when they gossiped about somebody you know? Would you take a drink out of courtesy? Maybe you accept smoking, though you don’t have the vice, because of your concept of refinement or manliness? Are you sure that you were sincere in that conversation? When you justified yourself, when you boasted, when you related your triumphs and stories, repeating what you had already told, did you comprehend that you were vain?
The sense of intimate self-observation, in addition to allowing you to see clearly the “I” that you are dissolving, will also allow you to see the clear and pathetic results of your internal work.
At first, these creations of the inferno, these psychic aberrations that unfortunately characterize you, are more ugly and monstrous than the most horrendous beasts that exist at the bottom of the oceans or in the most dense jungles on earth. In accordance with how you advance in your work, you will be able to perceive, through the sense of intimate self-observation, the extraordinary fact that these abominations are losing volume, are growing smaller.
It is interesting to know, that in accordance with how such bestialities decrease in size, with how they lose volume and become smaller, they gain in beauty and slowly assume childlike forms. Finally they disintegrate, becoming cosmic dust. Then the imprisoned essence is liberated, emancipated, awakened.
Undoubtedly, the mind cannot fundamentally alter any psychological defect. The intellect can obviously enjoy the luxury of labeling a defect with some name or other, of justifying it, or passing it from one level to another, etc., but it cannot by itself annihilate it, disintegrate it.
We urgently need a fiery power superior to the mind, a power that is, of itself, capable of reducing any psychological defect to mere cosmic dust.
Fortunately, such a serpentine power exists within us; that marvelous fire which the old medieval alchemists baptized with the mysterious name, Stella Maris, the Virgin of the Sea, the Azoth of Hermetic Science, Tonantzin of Aztec Mexico; that derivation of our own intimate Being, God the Mother in our interior, always symbolized by the sacred serpent of the Great Mysteries.
If, after having observed and profoundly comprehended a particular psychological defect (one or another “I”,) we beg our own particular Cosmic Mother (since each of us has his own) to disintegrate it, to reduce it to cosmic dust, then the defect, that “I” the object of our interior work will, you may be certain, lose volume and slowly become pulverized.
All of this naturally implies successive, profound, continuous works, since no “I” 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 in whose disintegration we are truly interested.
Although it may seem incredible, Stella Maris is the astral sign of the human sexual potency.
Obviously, Stella Maris has the real power to disintegrate the aberrations that we carry in our psychological interior.
The decapitation of John the Baptist is something which invites our reflection. No radical psychological change is possible if we do not first pass through the decapitation.
Our own derived Being, Tonantzin or Stella Maris as an electronic power, not known to all humanity, which lies latent in the very depths of our psyche, clearly possesses the power that allows Her to decapitate any “I” before the final disintegration.
Stella Maris is the philosophical fire that is found latent in all organic and inorganic matter. Psychological impulses can provoke the intense activity of this fire, and thus, decapitation is made possible.
Some “I’s” are usually decapitated at the beginning of the psychological work, others in the middle, and the last of them at the end. Stella Maris, as igneous sexual power, has full Consciousness of the work to be realized and carries out the decapitation at the opportune moment, in the appropriate instant.
Insofar as we have not brought about the disintegration of all these psychological abominations, all this lustfulness, all of these curses, theft, envy, adultery—secret or manifested, ambition for money or psychic powers and so on, even though we think ourselves to be honorable, true to our word, sincere, courteous, charitable, internally beautiful, etc., obviously we will be nothing more than whitened sepulchers, beautiful on the outside, but full of nauseating putrefaction within.
Bookish erudition, pseudo-sapience, complete information on the sacred writings, whether from the orient or the occident, from the north or the south, pseudo-occultism, pseudo-esotericism, the absolute certainty of being well informed, intransigent sectarianism with complete conviction, etc., all serve no purpose, for in reality, all that exists in the end is that which we ignore, creations of the inferno, curses, monstrosities that hide behind the pretty face, the venerable countenance, beneath the most saintly garb of the holy dignitary.
We have to be sincere with ourselves, to ask ourselves what it is we want, whether we have come to the Gnostic Teaching merely out of curiosity. If in reality to pass through decapitation is not what we desire, then we are fooling ourselves, we are defending our own putrefaction, we are behaving hypocritically.
In the most venerable schools of esoteric wisdom and occultism, there exist many sincerely mistaken people who truly want self-realization, but who are not dedicated to the disintegration of their internal abominations.
Many are the people who assume that through good intentions it is possible to attain sanctification. Obviously, while we do not work with intensity on those “I’s” that we carry within, they will continue existing beneath the pious expression and the good conduct.
The hour is at hand for us to know that we are evil, disguised in robes of sanctity, wolves in sheep’s clothing, savages dressed as gentlemen, tyrants hiding behind the sacred sign of the cross.
As majestic as we may seem inside our temples, or inside our halls of light and harmony, as serene and sweet as we may seem to our fellow man, as reverent and humble as we may appear, in the very depths of our psyche, the abominations of the inferno and all the monstrosities of war will continue to exist.
In revolutionary psychology, the necessity for a radical transformation is made clear to us, and this is only possible by declaring a war to the death on oneself, merciless and cruel.
Certainly none of us are worth anything; we are, each of us, the disgrace of the earth, execrable.
Fortunately, John the Baptist taught us the secret path: to die in oneself through the psychological decapitation.
