Human beings have invented all kinds of conveniences to give themselves the favourable conditions they need in order to cultivate their faculties and talents, but there is one point that they have consistently overlooked, and that is the question of attention.
There are several different kinds of attention. The kind that is most familiar to us is the deep and sustained mental application we need in order to do our work properly, listen to a lecture or read a book. But there is another kind of attention, which we can call self-observation, consciousness or analysis, and which consists in being aware, at every moment of the day - and even of the night - of what is going on within oneself, of the influences and impulses that move one. It is this kind of attention that is still not sufficiently developed. It is easy to pay attention to one's physical gestures; anyone who works in a factory or a laboratory learns to do so, otherwise he might well lose a hand or a leg. But the kind of inner attention and vigilance advocated by the Initiates is almost unknown, and this lack is often at the origin of much suffering and many accidents and mishaps: people are unaware of what is going on within them.
The Gospels tell us, 'Be vigilant, because your adversary the devil walks about like a roaring lion, seeking whom he may devour.' Don't worry! You will meet neither lion nor Devil on the physical plane; the danger is lying in wait for you in your inner life. That is where all kinds of lusts, desires, ambitions and passions prowl about and, if you are neither enlightened nor vigilant, they will devour you. Why do parents never think of fostering vigilance in their children? They should start to do so even when they are very young, for this lack of self-observation and analysis, this inattention to what goes on in one's inner sanctum is at the root of a great deal of suffering.
This is why I tell you that the beginning of true economics is somewhere where you have never thought to look for it: in attention. It is staggering to see the number of means and products that exist to mend or renovate things that have been damaged, broken or stained - and not only inanimate objects, but human beings as well. It's amazing: one half of the world population works at repairing the damage done by the other half. Well, this is something that economists should give more thoughts to, the fact that people rely too much on external means and tell themselves, 'Why bother to take care when there are so many technicians and workers capable of mending whatever I break, including myself?' The more conveniences people have the less they develop the faculty of attention, and this is what destroys an economy: too much has to be spent on repairs.
Of course, I know very well that this is not the economists' point of view. Not only have they never envisaged the problem in this way, but their philosophy is diametrically opposed. They say that we must produce more and more goods and, in order to keep stocks rolling, people must buy as much as possible. They urge people to consume, therefore, and not only to consume but to waste. The more goods they buy the better it will be. If they are careless and wreck their car or break a major appliance in their home, so much the better: they will have to buy new ones. If they live irresponsibly and ruin their health, that, too, is all to the good: they will be contributing to a thriving pharmaceutical industry. Naturally, in this way, the commercial and financial affairs of certain individuals and countries will prosper but, for mankind as a whole, for its physical and psychological health and well-being, this conception of economics is ruinous, catastrophic.
True economics, therefore, will not be found where most people look for it. True economics consists, in fact, in not wasting, in not wasting the forces, qualities and energies that Heaven hs given us. True economics begins with wisdom, moderation and attention. There are swarms of economists in the world today; impossible to get away from them! But mankind will never find happiness by following their philosophy because they see nothing but the material aspect of life an its problems.
First and foremost, economics must begin on a higher level, the level of intelligence, in the thoughts, words and looks of human beings, in the way they live an behave. For it is not enough to avoid falling and injuring oneself or breaking something; you must also avoid transgressing the laws of the invisible world. It often happens that, without in the least realizing it, a person triggers certain mechanics, disturbs certain entities or breaks certain laws on the psychic plane and, when this happens, he has to suffer the consequences and pay the penalty. One sometimes meets people who are always very attentative on the physical plane and yet they fall ill.
This is because, through their thoughts, feelings or desires, they have triggered a reaction from hostile forces. And now they are in bed and are going to have to spend a lot of time and money to be cured. There are a lot of people who are considered to be first-rate economists. They may be first-rate in the theory of economics, yes; but just look at how they live! Look at all the excesses they indulge in, at all the waste in their lives. From the point of view of Initiatic Science, economics begins with the way we live. This is what I want to emphasize, therefore, the necessity for this inner attention, this constant awareness that allows you to see what is going on within yourself at every moment of the day or night and to recognize the currents and influence that pass through you.
Personally, I have practised this wakefulness for so long that I know exactly what is going on within me at any given moment. I have trained myself to become fully conscious and, as I can recognize the origin and nature of every idea, thought or feeling, I am in a position to take the necessary precautions. You must learn to be attentive. I have often asked someone, 'What are you thinking about?' and heard the reply, 'I don't know'. He doen's know because he has never looked into himself, and that means that any currents, any filth, any mental images, however frightful, are free to come and go at leisure and he won't even notice. How can he hope to create a glorious future for himself in these conditions? It is possible to use your thoughts to create the future, but not if you are so utterly inattentative and unconscious. This is why children should begin their education by learning to be attentative. In every family, school and university, young people must be taught to be attentative.
As for you, the very first quality that you must acquire, now that you are in the Brotherhood, is the quality of attention. Why do you think I have tried to get you into the habit of eating in silence, without making noise with your knives and forks (seven hundred people eating together and not a sound to be heard!)? In order to help you to cultivate this faculty of vigilance; in order to teach you to control every single gesture, to use your knife and fork and cut up your food without making a sound.
If you want to acquire self-mastery, begin by practising at meals. If you can learn to move all the objects on the table without knocking them against each other, you will find that this harmony will be reflected in everything you do during the rest of the day. Yes, simply because you practised while you were eating! Then, not only will you make the effort not to make a noise, but you will begin to focus your attention on your food. From the first mouthful you will be filled with wonder: what strength, what energy and vitality God has put into that mouthful of food! If you can learn to eat in this state of attention and harmony, you will be capable of undertaking all kinds of activities, all day long, without getting tired.
Omraam Mikhael Aivanhov