Conference A32
Radical Change
As long as a man persists in the error of believing himself to be One, Unique, Individual, it is evident that radical change will be more than impossible. While a man maintains the illusion that he is always one and the same person, he cannot change, and it is obvious that the purpose of this Work is precisely to achieve a gradual change in our inner life.
Radical transformation is a definite possibility that is normally lost when one does not work on oneself. The initial point of radical change remains hidden as long as man continues to believe himself to be One.
As long as a man persists in the error of believing himself to be One, Unique, Individual, it is evident that radical change will be more than impossible. While a man maintains the illusion that he is always one and the same person, he cannot change, and it is obvious that the purpose of this Work is precisely to achieve a gradual change in our inner life.
Radical transformation is a defined possibility that is normally lost when one does not work on oneself. The initial point of radical change remains hidden as long as man continues to believe himself to be One.
As long as a man persists in the error of believing himself to be One, Unique, Individual, it is evident that radical change will be more than impossible. As long as a man sustains the illusion that he is always one and the same person, he cannot change, and it is obvious that the purpose of this Work is precisely to achieve a gradual change in our inner life.
Radical transformation is a definite possibility that is normally lost when one does not work on oneself. The initial point of radical change remains hidden as long as man continues to believe himself to be One.
The very fact that Esoteric Work begins with rigorous self-observation indicates a multiplicity of psychological factors, Selves or undesirable elements that must be urgently eradicated, extirpated from within us.
Unquestionably, it would be impossible to eliminate unknown errors; it is urgent to first observe what we want to separate from our Psyche.
When a man begins to observe himself closely, from the angle that he is not One but Many, he has obviously begun the serious Work on his inner nature. Only through self-observation can we demonstrate that we are not "One" but "Many."
This type of Work is not external but internal, and those who think that any manual of etiquette or external and superficial ethical system can lead them to success will be entirely mistaken.
The concrete and definitive fact that intimate Work begins with concentrated attention on the full observation of oneself is more than enough reason to demonstrate that this requires a very particular personal effort from each of us.
Frankly and unequivocally, we emphatically assert the following: No human being could do this Work for us.
No change is possible in our Psyche, without the direct observation of all that set of subjective factors that we carry within.
To admit the plurality of the 'I' and to evidence it through rigorous observation are two different aspects. Someone can accept the Doctrine of the Many 'I's, without ever having evidenced it; the latter is only possible by carefully self-observing.
Those who reject the Doctrine of the Many 'I's clearly demonstrate that they have never seriously self-observed. The severe observation of oneself, without any kind of escape, allows us to verify for ourselves the raw realism that we are not "One" but "Many".
To take for granted the multiplicity of errors, discarding the need for their direct study and observation, actually means an evasion or escape, a flight from oneself, a form of self-deception.
Shunning the work of intimate observation, seeking evasions, is an unmistakable sign of degeneration. In the world of subjective opinions, various pseudo-esoteric or pseudo-occult theories always serve as an alley to flee from oneself. Unquestionably, the illusion that one is always one and the same person serves as an obstacle to self-observation.
Someone might say: "I know I am not One but Many; the Path has taught me that." Such an affirmation, even if very sincere, if there isn't full lived experience regarding that doctrinal aspect, obviously such an affirmation would be merely external and superficial.
To evidence, experience, and comprehend is fundamental; only thus is it possible to work consciously to achieve a radical change. To affirm is one thing, and to comprehend is another. When someone says: "I comprehend that I am not One but Many," if their comprehension is true and not mere insubstantial chatter or ambiguous talk, this indicates, points to, and proves full verification of the Doctrine of the Many Selves.
Knowledge and Understanding are different. The first of these is of the mind, the second of the heart.
Mere knowledge of the Doctrine of the Many Selves is useless; unfortunately, in these times we live in, knowledge has gone far beyond understanding, because the poor intellectual animal mistakenly called man, developed exclusively the side of knowledge, regrettably forgetting the corresponding side of Being.
To know the Doctrine of the Many Selves and to understand it, is fundamental for any true radical change.
Only through the rigorous effort of judicious self-observation, without any kind of escapism, will we truly be able to demonstrate that we are not "One" but "Many". End of Conference 32.