To observe and to Self-observe oneself are two completely different things; however, both demand attention.

When we observe through the windows of the senses, our attention then is directed outwardly towards the external world.

Yet, in Self-observation, the senses of external perception are worthless, because attention is directed inward. Consequently, this is the factual reason why the Self-observation of inner psychological processes is difficult for the neophyte.

The point of departure of official science in its practical side is the observable. The point of departure for the work on oneself is Self-observation, the Self-observable.

Unquestionably, these two points of departure take us in two completely different directions.

Someone could grow old engrossed within the intransigent dogmas of official science, studying external phenomena, observing cells, atoms, molecules, suns, stars, comets, etc., without experiencing any radical change within himself.

The type of knowledge that transforms someone internally can never be achieved through external observation.

The true knowledge that can really originate a fundamental, internal change in us has as its basis direct Self-observation of oneself.

We urgently need to encourage our Gnostic students to observe themselves and in what manner they must observe themselves and the reasons for this.

Observation is a way to modify the mechanical conditions of the world. Yet, internal Self-observation is a way to intimately change.

Consequently, and as a corollary to the former statement, we can and must emphatically affirm that two types of knowledge exist: the external and the internal. Therefore, if we do not have within ourselves the magnetic center that can differentiate between these two qualities of knowledge, then confusion would be the only outcome of this mixture of two canons or orders of ideas.

Sublime pseudo-esoteric doctrines with marked scientism at heart belong to the field of the externally observable. Nevertheless, they are accepted by many aspirants as internal knowledge.

We find ourselves then before two worlds, the external and the internal.

The first, the external, is perceived by the senses of external perception. The second, the internal, can only be perceived through the sense of internal Self-observation.

Thoughts, ideas, emotions, longings, hopes, disappointments, etc., are internal, invisible to the ordinary, common and current senses. Yet, they are more real to us than the dining table or the living room couch.

Indeed, we live in our internal world more than in our external world. This is irrefutable, indisputable.

In our internal worlds, in our secret world, we love, desire, suspect, bless, curse, yearn, suffer, enjoy, we are disappointed, rewarded, etc.

Unquestionably, the two worlds, internal and external, are experimentally verifiable. The external world is the observable. The internal world is in itself and inside oneself the self-observable, here and now.

Whosoever truly wants to know the internal worlds of the planet Earth or of the Solar System or of the Galaxy in which we live, must previously know his intimate world, his individual, internal life, his own internal worlds.

Man, know thyself, and thou wilt know the universe and its Gods.

The more we explore this internal world called “myself,” the more we will comprehend that we simultaneously live in two worlds, in two realities, in two confines: the external and the internal.

In the same way that it is indispensable for one to learn how to walk in the external world so as not to fall down into a precipice, or not get lost in the streets of the city, or to select one’s friends, or not associate with the perverse ones, or not eat poison, etc.; likewise, through the psychological work upon oneself, we learn how to walk in the internal world, which is explorable only through Self-observation.

Indeed, the sense of Self-observation is atrophied in this decadent human race of this tenebrous era in which we live.

As we persevere in Self-observation, the sense of intimate Self-observation will progressively develop.

Treatise of Revolutionary PsychologyThis chapter is from Treatise of Revolutionary Psychology (1974) by Samael Aun Weor. The print and ebook editions by Glorian Publishing (a non-profit organization) are illustrated to aid your understanding, and include features like a glossary and index. Buy the book, and you benefit yourself and others.