Introspection and Self-Observation
MAN
Positive philosophy studies man in general, otherwise said, the abstract man; esoteric philosophy devotes itself to the study of the concrete man: the investigator himself is the object of his studies. Starting from the ascertainment that man is unknown, his aim is to make man known to himself, such as he is and such as he could, under certain conditions, become.
In principle, the final objective of the positive science is the same, but the concentration of the efforts is diametrically opposed. Starting from the center positive science radiates in all directions, and with specialization marches towards the periphery every point of which would constitute to the limits a separate discipline. Starting from the multiplicity and the truth observed on the periphery, accessible to our senses, esoteric science directs itself towards the center. It tends to a more and more general synthesis.
The method of esoteric science is the same as that of the positive science: Observation, critical analysis of the observed data, rigid deduction from established facts. However, this similarity of method permits a difference of application due to the intimate character (nature) of a great part of esoteric work's character which does not always allow to expose the result of the experiences lived and to discuss publicly their validity. For this reason, here is the method applied with the same objective rigidity but in the reverse sense.
In the civilization of the occident the interior life of' the individual, with all its richness, is relegated to the last place of existence. Man is so much caught up in the wheel of the mechanized life that he has no more time to stop, nor the power of attention necessary to turn his mental look towards himself. Man spends his days absorbed in circumstances. The immense machine which carries him away turns without stopping and forbids him to stop, under the penalty of being crushed. Today, like yesterday, and tomorrow like today, he exhausts himself in this unrestrained race, hurled in a direction which, in sum, leads him nowhere. Life passes almost unperceived, as quickly as a ray of light, then, always forgetful of himself, man falls engulfed.
When one who lives under this constant pressure of contemporary life is asked to turn his mental look towards himself, he generally answers that he has no time to devote himself to such an exercise. If' we insist and he complies, in most case he says that he sees nothing. Fog, darkness. In rarer cases, the observer reports that he discerns something which he could not define, because that is changing always. This last observation is correct. In fact, everything changes in us every moment. An external shock, agreeable or disagreeable, happy or unhappy for our inner content takes on a new aspect.
We then appreciate the value of introspection as a method of practical work to know one's own self and to enter within one's own self. As little by little we progress, we always find out better the real situation in which we are found. In sum, the interior content of man is analogous to a vase filled with iron filings in a mixed condition by mechanical action.
If we pursue without taking sides this interior observation, this introspection, we soon ascertain, not without surprise, that our I, of which we are habitually so proud, is not always equal to itself That it changes. Then, the impression becomes precise; we begin to find out that in fact, it is not a unique man that lives in us, but many, each of whom has his proper likings, tastes, his proper aspirations and pursues his proper ends. Suddenly we discover in our own selves a whole world full of life and complexities which even until yesterday we ignored almost entirely. Pursuing the experience we distinguish soon in this life in perpetual movement three currents: That, let us say, of the vegetable, of the instincts; that of the animal life, of the sentiments; finally, that of the life properly human, characterized by thought and speech. (or the characteristic of which is thought and speech.)
It is as if there were three men within us. But the whole is entangled in an unprecedented manner (unheard of manner). We then appreciate the value of introspection as a method of practical work to know ones own self and to enter within ones own self. As little by little we progress, we always find out better the real situation in which we are found. In sum, the interior content of man is analogous to a vase filled with iron filings in a mixed condition by mechanical action. In such a way that every shock undergone by this vase provokes a displacement of the particles of filings. It is thus that the real life flees from the human being on account of the constant change of the interior life.

However, as we will see later on, this dangerous and insensate situation can be modified in a favorable manner. But that demands work, conscious and continued efforts. Introspection pursued untiringly has as a consequence the interior sensibilization. In its turn this sensibilization intensifies the amplitude and the frequency of the movements at the time of displacement of the particles of the filings. Thus the shocks which were unperceived previously will provoke henceforth live reactions. These movements by their continuous amplification will be able to bring about between the particles of the filings a friction of such an intensity that it will be possible to feel the interior fire kindled within ones self.
But it must not be only a simple flame. And it is also not enough that the fire be smoldering under the cinders. A live fire, ardent, once kindled, must be carefully kept up by the will to refine and to cultivate the sensibility. If it is so, our state can change: The heat of the flame will be able to provoke in us the uniting (soldering).
(See Mark IX, 49; 1 Corinthians III 11-13; Peter I, 7; IV, 12.)
Henceforth the interior content will not anymore form a heap of particles of filings; it will form a block. The shocks sustained by man will not be able to provoke in man, as previously, an interior change. Having come to this point he will have acquired firmness and he will remain himself in the midst of storms to which life might expose him Such is the perspective opened to him who studies esoteric science. But to attain the state just described one must rid himself from the very beginning of all illusions concerning himself, no matter how dear it might be: Sufferings and supplementary efforts will be necessary afterwards in order to get rid of them..
VERY IMPORTANT
So long as man has not attained this unity, his life constitutes in fact, an artificial existence since he himself changes every moment, and as these changes take place under the effect of external shocks which he almost never can foresee it is equally impossible to him to appreciate beforehand his proper internal changes. Thus he lives at the mercy of events, preoccupied by a constant patching up. In fact, he advances towards the unknown at the mercy of chance (accident). This state of things, called by tradition The Law of Accident, or Law of Chance, is the principal law under the dominion of which man, such as he is, lives his illusory existence.
Esoteric science shows the possibilities and the means to liberate oneself from this law. It helps to begin a new life, sensible, to become logical with oneself, and finally, to become master of oneself.
But to engage ones self usefully on this way, it is necessary before anything to see clearly ones actual condition. A picture that is found in most ancient sources allows one to represent and to guard in ones spirit this condition: It is the horses and the carriage (the team).
This picture represented by a team, the structure of man. The physical body is figured by the carriage; the horses represent the sensations, sentiments and passions; the driver is the sum total of all the intellectual faculties, reason included. The person sitting in the carriage is the master.
In his normal state, the whole system is in perfect condition of functioning: The driver holds firmly the reins in his hands and conducts the equipment following the road the master showed him. But in the immense majority of cases things do not go this way. First, the master is absent. The equipment must go search for him to hold itself at his disposal. Everything is in a bad state: The axles are not greased and they grind; the wheels are badly fixed; the helm plays dangerously; the horses, though of a noble race, are dirty and badly fed; the harness is used up and the reins are not solid. The driver sleeps. His hands have slipped on his knees and they hardly hold the reins which at any moment can escape him.
The team advances in spite of all, but in a manner which does not foretell anything happy. In fact, leaving the road, he engages himself on a slope so that the carriage now pushes the horses, which do not succeed in holding it. Plunged in a deep sleep, the driver oscillates on his seat and runs the risk of falling. A sorry end evidently awaits such a team. This picture offers a very much exaggerated analogy with the condition of the greater part of men and merits to he taken as an object of meditation.
Salvation may possibly present itself. Another driver, this one well awake, may pass from the same road and perceive the team in its unfortunate condition. If he is not too much in a hurry, maybe he will stop to go to the help of the equipment on the road. He will offer fodder and money. Perhaps he will give advice for the care of the horses, the address of a public house (hotel) and of a coachmaker, and he will indicate the road he must follow. Then it will be up to the helped driver to profit from the help and the advice received. It will be incumbent, afterwards upon him, to place all things in order and, his eyes opened, to follow the road he had abandoned. He must mostly fight against sleep, because if he falls asleep again, if the equipment leaves the road and runs the same danger (or risk), he cannot hope that luck will smile again (once more), that another driver will pass at that moment at that place and come again to his help.
MARK 9:49
For every one shall be salted with fire, and every sacrifice shall be salted with salt.
I CORIN. 3:11-13
For no other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay,or stubble;
Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is.
PETER 1:7 & PETER 4:12, 13
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise honor and glory at the appearing of Jesus Christ.
Beloved think it not strange concerning the fiery trial which is to try you, as though some strange thing happened to you: But rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.
INTROSPECTION
Introspection is the method of practical work in knowing one's own self and of entering within oneself. As we progress, we find out how much better the real situation is in which we are found. In total, the interior content of man is analog to a vase filled with iron fillings. The iron fillings are in a mixed condition, moved by mechanical action in such a way that every shock undergone by this vase provokes a displacement of the particles of filings. Thus, it is that the real life flees from the human being on account of the constant change of the interior life. This dangerous and insensate situation can be modified in a favorable manner. This demands work focused on conscious and continued efforts. Introspection pursued untiringly, has as a consequence, interior sensibilzation. In its turn, this sensibilization intensifies the amplitude and the frequency of movements at the time of displacement of the particles of the filings. Thus, the shocks which were previously unperceived, will now provoke live reactions. These movements, by their continuous amplification, will be able to cause a reaction between the particles of the filings. This is a friction of such intensity that it will be possible to feel the interior fire"kindled" within oneself.
It must not only be a simple flame...and, it is not enough that the fire be kept smoldering under the cinders. A live fire, ardent and once kindled, must be carefully kept up by the will to refine and cultivate the sensibility. If it is so, our state can change. The heat of the flame will be able to provoke in us the uniting (soldering).
Henceforth, the interior content will not form a heap of particles of filings anymore. Instead, it will form a block. The shocks sustained by man will no longer be able of provoking in man an interior change. Having come to this point, he will have acquired firmness and he will remain himself in the midst of storms to which life might expose him.
Esoteric Science shows the possibilities and the means to liberate oneself from the General Law. It helps to begin a new life, where one becomes logical and sensible with oneself, and eventually, becomes master of oneself.
