Β18. The mind quits the demand to change.
Now the mind particularly gives up his demand to change. With astonishment he realizes that his entire hitherto spiritual struggle to build the State of Freedom came, either consciously or unconsciously, with the importunate demand for inner change. This demand for change is equal to slavery and constitutes a hitch for the change itself. Now the mind realizes that, as long as he demands that the change takes place, he can no way become free and will constantly sense the same familiar void in his stomach, as well as the same distress which does not allow him to deepen into himself and quiet down.
For this reason he totally reviews this attitude and shifts his works to a new climate, the climate of abstention from the demand for change. The mind decides to abstain from his demand to change, to wit he suspends his demand to become free from his boundaries and achieve happiness. He decides to abstain from demanding, because demanding itself distresses him.
In the place of the warlike demand for change, he places the pacific request of knowledge. “I am building the State of Freedom, not in order to become liberated, but in order to get to know myself in depth”, states the mind now, thus freeing himself even from the sneakiest demand, the one which refers to inner change.
Thus, he gets the mentality of a scientist; he becomes
an objective observer who merely watches the development of his inner phenomena, with the unique goal to become acquainted with his nature. He meditates on his nature by observing the internal reactions of the organs of the body as well as his external behaviors under various circumstances. He observes the three main needs of my unfree self: the need for safety, the need for sensual pleasures and the need for domination.
He locates the need for safety in the area of the coccyx and the bottoms where it used to focus on, as he now remembers, during his endless hours of television watching within the mock warmth of the living-room or his indulging in unbridled overeating or the deep cocooning inside the motherly or fatherly lap or in the embrace of each sexual partner of his whom he used to use as a mother substitute. Now the objective and scientifically thinking mind retrospectively realizes that in all those occasions as well as in many others the main area of pleasure was the coccyx and the bottoms. Therefore, he primarily used to fatten up in that area.
The desire for sensory pleasures, among which the sexual play and the taste are the overriding ones, is sensed by the mind to be located in the area of the genitals and the mouth.
He locates the need for domination in the stomach, which is always contracted whenever someone insults him or whenever he envies a brother for his achievements or whenever he anguishes over his not having managed to put everything under his control.
By that means, he learns the sources of the spiritual poisons which have so many times deprived him from joy: the potential loss of the safety feeling provided to him by the illusion of the material goods and the paternal or maternal care always triggered fear inside him. In a similar way, the deprivation of a sensory pleasure causes him anger and his incapability to dominate and have control over everything gives rise to envy, touchiness and agony.
With these realizations, the mind makes a thumbnail sketch of his inner map. Thus, he becomes more familiar with his own boundaries. By observing on which exact point of the body each annoyance focuses, he is able to determine what exactly has annoyed him each time. This cognizance puts things in order. Henceforth, every time one of the main spiritual poisons is poured into him, he will be aware of important information about it and, hence, will not perceive it as an almighty enemy possessing unknown weapons, who will capture him totally due to his ignorance.
In conclusion, the change will not supervene directly due to the mind. It will occur indirectly, as it will be the natural product of the objective self-observation of the mind. The mind now comprehends this truth deeply and decides to refrain from the war of change from now on. He no longer demands to change here and now. On the contrary, he now puts trust in the power which is immanent in the knowledge. He is now convinced that the power of knowledge will peacefully make the since a long time ago aspired inner changes manifest, with no need for him to do head-on battles, which have always been so soul-destroying as well as ineffective. He becomes a worshipper of Truth; he ceases to be an adorer of change. By this conception, he experiences profound relief. He joyfully and heartily looks forward to the prospect of the delightful hours of introspection which are about to ensue with the sole goal of achieving the glee provided by mere knowledge, free from the obsessive demand to change.
It is important for us to see the interdependentness
of things in our lives, simply, free from guilt feelings,
devoid of strain, just in order to know how
the intransgressible law of cause and result
applies in our everyday life. This knowledge,
the cognizance of what transpires in our life,
this is our huge capital.
We are only then open to knowledge,
when we do not feel any compulsion to change.
We simply observe our self, his behavior,
the opportunities he loses or exploits,
his difficulties and his easinesses,
with no criticism, no interventions,
no haste to change, to wit no inner violation.
Allow the knowledge to exist, and the change will
supervene by itself, quietly, peacefully, imperceptibly,
without your becoming aware of it,
like it has already happened so many times
until now in your life.
The power of subtraction:
I want change.
 Like every science, also the science of Self-awareness consists in the observation of phenomena, the identification of their causes and the study of their consequences, with the ultimate goal to reveal, formulate and set forth the rules which govern the universe. The difference between Self-awareness and the other sciences is that these phenomena always take place inside us, that is to say in our body, emotions and mind, and they often do not have a distinct material substance, whereas the phenomena of the other sciences occur in the external world which surrounds us and, even when they transpire inside our body (e.g. Medicine), they are only related to transformations of the matter. Of course, some of the phenomena which concern the science of Self-awareness do also influence the external environment; nonetheless, they are fundamentally inner phenomena. Such phenomena are, for instance, the movement of our body, the speech, and even the thought, which, as it has been ascertained, can with its power also influence the progress of phenomena of the external world apart from its influence upon the health and well-being of our body.