Indeed, to believe that we are “one” is a joke made in very bad taste. Unfortunately, this vain illusion exists within each one of us.
It is unfortunate that we always think the best of ourselves. It never occurs to us to comprehend that we do not even possess true individuality.
The worst of the matter is that we give ourselves the false luxury of assuming that each one of us enjoys full consciousness and a will of our own.
Woe to us! What nitwits we are! There is no doubt that ignorance is the worst of all disgraces.
Many thousands of different individuals, different persons, “I’s,” or people who quarrel amongst themselves, who fight amongst themselves for supremacy and who do not have order or concordance whatsoever, exist within each one of us.
If we were conscious, if we were to awaken from so many dreams and fantasies, how different life would be...
Nonetheless, as if our misfortune was not enough, negative emotions, self-love and self-esteem fascinate us, hypnotize us, never allowing us to remember ourselves, to see ourselves exactly the way we are...
We believe that we have one will, when in reality we possess many different wills. Each “I” has its own will.
The tragic comedy of all this interior multiplicity is dreadful. The different internal wills clash against each other, they live in continuous conflict, and they act in different directions.
If we had true individuality, if we were a unity instead of a multiplicity, then we would also have continuity of purpose, awakened consciousness, a particular, individual will.
To change is the best; however, we must begin by being sincere with ourselves.
We need to make a psychological inventory of ourselves in order to know what we have in excess or what we lack.
To attain individuality is possible, yet if we believe that we already have it, then such a possibility will disappear.
It is evident that we would never struggle to obtain individuality if we believe that we already have it. Fantasy makes us believe that we are possessors of individuality and there are even schools in the world that teach it that way.
To struggle against fantasy is urgent. Fantasy makes us appear as if we were this or that, when, indeed, we are miserable, shameless and perverse.
We think that we are humans, when in truth we are merely intellectual mammals lacking individuality.
Megalomaniacs believe themselves to be Gods, Mahatmas, etc., without even suspecting that they do not even have an individual mind and conscious will.
Paranoids, with all the classic pride that characterizes them, will not even read this book...
It is indispensable to fight to death against the fantasy regarding our own selves, if we do not want to be victims of artificial emotions and false experiences. This is because fantasy, besides placing us in ridiculous situations, stops all possibility of internal development.
The intellectual animal is so hypnotized by his fantasy, that he dreams that he is a lion or eagle when in truth he is nothing more than a vile slug from the mud of the earth.
The megalomaniac would never accept these afore-mentioned affirmations. Obviously, regardless of what people might say, he feels himself to be an Arch-hierophant, without suspecting that fantasy is merely nothing. “Fantasy is nothing but fantasy.”
Fantasy is a real force which acts universally upon mankind. It keeps the intellectual humanoid in a state of sleep (hypnotic state), causing him to believe that he is already a Human Being, that he possesses true individuality, a will, awakened consciousness and a mind of his own, etc.
When we think that we are “one,” we cannot move from where we are within ourselves; thus, we remain stagnant, and lastly, we degenerate, we devolve.
Each one of us is situated in a determined psychological phase. We cannot remove ourselves from within this psychological state unless we directly discover all those persons or “I’s” who live within our own person.
It is clear that only through inner Self-observation shall we be able to see the people who live in our psyche and who we need to eliminate in order to achieve a radical transformation.
This perception, this Self-observation, fundamentally alters all the mistaken concepts that we had regarding ourselves; thus, as an outcome, we witness the concrete fact that we do not possess true individuality.
Therefore, as long as we do not observe ourselves, we will then live in the illusion that we are “one,” and consequently our life will be a mistake.
To correctly relate with our fellowmen would be impossible as long as we do not perform an internal change in the very core of our psyche.
Any internal change demands the previous elimination of the “I’s” that we carry within.
We cannot, by any means, eliminate such “I’s” if we do not internally observe them.
Those who consider themselves “one,” those who think the best of themselves, those who would never accept the Doctrine of the Many, will never desire to observe their “I’s.” Therefore, within them, any possibility of change will be impossible.
It is not possible to change if one does not eliminate; yet, whosoever considers himself a possessor of individuality, even if he would accept that he must eliminate, would indeed ignore what it is that he must eliminate.
Nonetheless, we must not forget that whosoever believes himself to be “one” will deceive himself, thinking that he does know that which he must eliminate. Yet, indeed, he does not even know that he does not know; he is a learned ignoramus.
We need to “de-egotize” ourselves so we can “individualize” ourselves; however, to “de-egotize” is impossible for the one who thinks that he possesses individuality.
Individuality is one hundred percent sacred; rare are those who have it, nevertheless everyone thinks they have it.
How can we eliminate “I’s” if we think that we have a single “I”?
Certainly, only the one who has never seriously observed his own self can think that he has a single “I.”
Nevertheless, in regard to this teaching, we must be very clear, because the psychological danger of confusing authentic individuality with the concept of some species of a “superior I,” or something similar, exists.
Sacred individuality is very far beyond any type of “I.” Sacred individuality is what it is, what it has always been and what it shall always be.
Legitimate individuality is the Being. The reason for the Being to be is to be the Being Himself.
Distinguish between the Being and the “I.” Those who confuse the “I” with the Being have certainly never observed themselves seriously.
As long as the Essence, the consciousness, is bottled up within all of that conjunction of “I’s” that we carry inside, radical change will be something more than impossible.
This 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.