/similar_quotes/1390

Showing 49 similar quotes for quote #1390 from Ride the Tiger by Julius Evola

Publisher: Inner Traditions International (2003)

The Book: On the Taboo Against Knowing Who You Are

Publisher: kindle import (0)

It seems almost as if to be is to quarrel, or at least to differ, to be in contrast with something else. If so, whoever does not put up a fight has no identity; whoever is not selfish has no self. Nothing unites a community so much as common cause against an external enemy, yet, in the same moment, that enemy becomes the essential support of social unity. Therefore larger societies require larger enemies, bringing us in due course to the perilous point of our present situation, where the world is virtually divided into two huge camps. But if high officers on both sides have any intelligence at all, they make a secret agreement to contain the conflict: to call each other the worst names, but to refrain from dropping bombs. Or, if they insist that there must be some fighting to keep armies in trim, they restrict it to local conflicts in 'unimportant' countries. Voltaire should have said that if the Devil did not exist, it would be necessary to invent him. Nevertheless, the more it becomes clear that to be is to quarrel and to pursue self-interest, the more you are compelled to recognize your need for enemies to support you. In the same way, the more resolutely you plumb the question 'Who or what am I?'—the more unavoidable is the realization that you are nothing at all apart from everything else. Yet again, the more you strive for some kind of perfection or mastery—in morals, in art or in spirituality—the more you see that you are playing a rarified and lofty form of the old ego-game, and that your attainment of any height is apparent to yourself and to others only by contrast with someone else's depth or failure. This understanding is at first paralyzing. You are in a trap—in the worst of all double-binds—seeing that any direction you may take will imply, and so evoke, its opposite. Decide to be a Christ, and there will be a Judas to betray you and a mob to crucify you. Decide to be a devil, and men will unite against you in the closest brotherly love. Your first reaction may be simply, 'To hell with it!' The only course may seem to be to forget the whole effort and become absorbed in trivialities, or to check out of the game by suicide or psychosis, and spend the rest of your days blabbering in an asylum. But there is another possibility. Instead of checking out, let us ask what the trap means. What is implied in finding yourself paralyzed, unable to escape from a game in which all the rules are double-binds and all moves self-defeating? Surely this is a deep and intense experience of the same double-bind that was placed upon you in infancy, when the community told you that you must be free, responsible, and loving, and when you were helplessly defined as an independent agent. The sense of paralysis is therefore the dawning realization that this is nonsense and that your independent ego is a fiction. It simply isn't there, either to do anything or to be pushed around by external forces, to change things or to submit to change. The sense of 'I,' which should have been identified with the whole universe of your experience, was instead cut off and isolated as a detached observer of that universe. In the preceding chapter we saw that this unity of organism and environment is a physical fact. But when you know for sure that your separate ego is a fiction, you actually feel yourself as the whole process and pattern of life. Experience and experiencer become one experiencing, known and knower one knowing. Each organism experiences this from a different standpoint and in a different way, for each organism is the universe experiencing itself in endless variety. One need not, then, fall into the trap which this experience holds for believers in an external, all-powerful God—the temptation to feel 'I am God' in that sense, and to expect to be worshipped and obeyed by all other organisms. Remember, above all, that an experience of this kind cannot be forced or made to happen by any act of your fictitious 'will,' except insofar as repeated efforts to be one-up on the universe may eventually reveal their futility. Don't try to get rid of the ego-sensation. Take it, so long as it lasts, as a feature or play of the total process—like a cloud or wave, or like feeling warm or cold, or anything else that happens of itself. Getting rid of one's ego is the last resort of invincible egoism! It simply confirms and strengthens the reality of the feeling. But when this feeling of separateness is approached and accepted like any other sensation, it evaporates like the mirage that it is. This is why I am not overly enthusiastic about the various 'spiritual exercises' in meditation or yoga which some consider essential for release from the ego. For when practiced in order to 'get' some kind of spiritual illumination or awakening, they strengthen the fallacy that the ego can toss itself away by a tug at its own bootstraps. But there is nothing wrong with meditating just to meditate, in the same way that you listen to music just for the music. If you go to concerts to 'get culture' or to improve your mind, you will sit there as deaf as a doorpost. If, then, you ask me how to get beyond the ego-feeling, I shall ask you why you want to get there. If you give me the honest answer, which is that your ego will feel better in the 'higher spiritual status' of self-transcendence, you will thus realize that you—as ego—are a fake. You will feel like an onion: skin after skin, subterfuge after subterfuge, is pulled off to find no kernel at the center. Which is the whole point: to find out that the ego is indeed a fake—a wall of defense around a wall of defense ... around nothing. You can't even want to get rid of it, nor yet want to want to. Understanding this, you will see that the ego is exactly what it pretends it isn't. Far from being the free center of personality, it is an automatic mechanism implanted since childhood by social authority, with—perhaps—a touch of heredity thrown in. This may give you the temporary feeling of being a zombie or a puppet dancing irresponsibly on strings that lead away to unknown forces. At this point, the ego may reassert itself with the insidious 'I-can't-help-myself' play in which the ego splits itself in two and pretends that it is its own victim. 'See, I'm only a bundle of conditioned reflexes, so you mustn't get angry with me for acting just as I feel.' (To which the answer could be, 'Well, we're just zombies too, so you shouldn't complain if we get angry.') But who is it that mustn't get angry or shouldn't complain, as if there were still some choice in the matter? The ego is still surviving as the 'I' which must passively endure the automatic behavior of 'myself' and others—again, as if there were some choice which the witnessing self can make between putting up with things and attacking them violently. What has happened is that the frustrated ego has withdrawn into its last stronghold of independence, retaining its identity as a mere watcher, or sufferer, of all that goes on. Here it pities itself or consoles itself as a puppet of fate. But if this is seen as yet another subterfuge, we are close to the final showdown. A line of separation is now drawn between everything that happens to me, including my own feelings, on the one side, and on the other, I myself as the conscious witness. Isn't it easy to see that this line is imaginary, and that it, and the witness behind it, are the same old faking process automatically learned in childhood? The same old cleft between the knower and the known? The same old split between the organism/environment and the organism's feedback, or self-conscious mechanism? If, then, there is no choice in what happens to me, on one side of the line, there is equally no choice on the other, on the witnessing side, as to whether I should accept what happens or reject it. I accept, I reject, I witness just as automatically as things happen or as my emotions reflect my physiological chemistry. Yet in this moment when one seems about to become a really total zombie, the whole thing blows up. For there is not fate unless there is someone or something to be fated. There is no trap without someone to be caught. There is, indeed, no compulsion unless there is also freedom of choice, for the sensation of behaving involuntarily is known only by contrast with that of behaving voluntarily. Thus when the line between myself and what happens to me is dissolved and there is no stronghold left for an ego even as a passive witness, I find myself not in a world but as a world which is neither compulsive nor capricious. What happens is neither automatic nor arbitrary: it just happens, and all happenings are mutually interdependent in a way that seems unbelievably harmonious.

Just as sight is something more than all things seen, the foundation or 'ground' of our existence and our awareness cannot be understood in terms of things that are known. We are forced, therefore, to speak of it through myth—that is, through special metaphors, analogies, and images which say what it is like as distinct from what it is. At one extreme of its meaning, 'myth' is fable, falsehood, or superstition. But at another, 'myth' is a useful and fruitful image by which we make sense of life in somewhat the same way that we can explain electrical forces by comparing them with the behavior of water or air. Yet 'myth,' in this second sense, is not to be taken literally, just as electricity is not to be confused with air or water. Thus in using myth one must take care not to confuse image with fact, which would be like climbing up the signpost instead of following the road. \n\nMyth, then, is the form in which I try to answer when children ask me those fundamental metaphysical questions which come so readily to their minds: 'Where did the world come from?' 'Why did God make the world?' 'Where was I before I was born?' 'Where do people go when they die?' Again and again I have found that they seem to be satisfied with a simple and very ancient story, which goes something like this: \n\n>There was never a time when the world began, because it goes round and round like a circle, and there is no place on a circle where it begins. Look at my watch, which tells the time; it goes round, and so the world repeats itself again and again. But just as the hour-hand of the watch goes up to twelve and down to six, so, too, there is day and night, waking and sleeping, living and dying, summer and winter. You can't have any one of these without the other, because you wouldn't be able to know what black is unless you had seen it side-by-side with white, or white unless side-by-side with black. \n\n>In the same way, there are times when the world is, and times when it isn't, for if the world went on and on without rest for ever and ever, it would get horribly tired of itself. It comes and it goes. Now you see it; now you don't. So because it doesn't get tired of itself, it always comes back again after it disappears. It's like your breath: it goes in and out, in and out, and if you try to hold it in all the time you feel terrible. It's also like the game of hide-and-seek, because it's always fun to find new ways of hiding, and to seek for someone who doesn't always hide in the same place. \n\n>God also likes to play hide-and-seek, but because there is nothing outside God, he has no one but himself to play with. But he gets over this difficulty by pretending that he is not himself. This is his way of hiding from himself. He pretends that he is you and I and all the people in the world, all the animals, all the plants, all the rocks, and all the stars. In this way he has strange and wonderful adventures, some of which are terrible and frightening. But these are just like bad dreams, for when he wakes up they will disappear. \n\n>Now when God plays hide and pretends that he is you and I, he does it so well that it takes him a long time to remember where and how he hid himself. But that's the whole fun of it—just what he wanted to do. He doesn't want to find himself too quickly, for that would spoil the game. That is why it is so difficult for you and me to find out that we are God in disguise, pretending not to be himself. But when the game has gone on long enough, all of us will wake up, stop pretending, and remember that we are all one single Self—the God who is all that there is and who lives for ever and ever. \n\n>Of course, you must remember that God isn't shaped like a person. People have skins and there is always something outside our skins. If there weren't, we wouldn't know the difference between what is inside and outside our bodies. But God has no skin and no shape because there isn't any outside to him. [With a sufficiently intelligent child, I illustrate this with a Möbius strip—a ring of paper tape twisted once in such a way that it has only one side and one edge.] The inside and the outside of God are the same. And though I have been talking about God as 'he' and not 'she,' God isn't a man or a woman. I didn't say 'it' because we usually say 'it' for things that aren't alive. \n\n>God is the Self of the world, but you can't see God for the same reason that, without a mirror, you can't see your own eyes, and you certainly can't bite your own teeth or look inside your head. Your self is that cleverly hidden because it is God hiding. \n\n>You may ask why God sometimes hides in the form of horrible people, or pretends to be people who suffer great disease and pain. Remember, first, that he isn't really doing this to anyone but himself. Remember, too, that in almost all the stories you enjoy there have to be bad people as well as good people, for the thrill of the tale is to find out how the good people will get the better of the bad. It's the same as when we play cards. At the beginning of the game we shuffle them all into a mess, which is like the bad things in the world, but the point of the game is to put the mess into good order, and the one who does it best is the winner. Then we shuffle the cards once more and play again, and so it goes with the world.

In times past, recognition of the impermanence of the world usually led to withdrawal. On the one hand, ascetics, monks, and hermits tried to exorcise their desires so as to regard the world with benign resignation, or to draw back and back into the depths of consciousness to become one with the Self in its unmanifest state of eternal serenity. On the other hand, others felt that the world was a state of probation where material goods were to be used in a spirit of stewardship, as loans from the Almighty, and where the main work of life is loving devotion to God and to man. Yet both these responses are based on the initial supposition that the individual is the separate ego, and because this supposition is the work of a double-bind any task undertaken on this basis—including religion—will be self-defeating. Just because it is a hoax from the beginning, the personal ego can make only a phony response to life. For the world is an ever-elusive and ever-disappointing mirage only from the standpoint of someone standing aside from it—as if it were quite other than himself—and then trying to grasp it. Without birth and death, and without the perpetual transmutation of all forms of life, the world would be static, rhythmless, undancing, mummified. But a third response is possible. Not withdrawal, not stewardship on the hypothesis of a future reward, but the fullest collaboration with the world as a harmonious system of contained conflicts—based on the realization that the only real 'I' is the whole endless process. This realization is already in us in the sense that our bodies know it, our bones and nerves and sense-organs. We do not know it only in the sense that the thin ray of conscious attention has been taught to ignore it, and taught so thoroughly that we are very genuine fakes indeed.

I believe,' said Tertullian of Christianity, 'because it is absurd.' People who think for themselves do not accept ideas on this kind of authority. They don't feel commanded to believe in miracles or strange doctrines as Abraham felt commanded by God to sacrifice his son Isaac. As T. George Harris put it: The social hierarchies of the past, where some boss above you always punished any error, conditioned men to feel a chain of harsh authority reaching all the way 'up there.' We don't feel this bond in today's egalitarian freedom. We don't even have, since Dr. Spock, many Jehovah-like fathers in the human family. So the average unconscious no longer learns to seek forgiveness from a wrathful God above. But, he continues— Our generation knows a cold hell, solitary confinement in this life, without a God to damn or save it. Until man figures out the trap and hunts... 'the Ultimate Ground of Being,' he has no reason at all for his existence. Empty, finite, he knows only that he will soon die. Since this life has no meaning, and he sees no future life, he is not really a person but a victim of self-extinction. (2) 'The Ultimate Ground of Being' is Paul Tillich's decontaminated term for 'God' and would also do for 'the Self of the world' as I put it in my story for children. But the secret which my story slips over to the child is that the Ultimate Ground of Being is you. Not, of course, the everyday you which the Ground is assuming, or 'pretending' to be, but that inmost Self which escapes inspection because it's always the inspector. This, then, is the taboo of taboos: you're IT! Yet in our culture this is the touchstone of insanity, the blackest of blasphemies, and the wildest of delusions. This, we believe, is the ultimate in megalomania—an inflation of the ego to complete absurdity.

How Our Lives Become Stories: Making Selves

Author: Paul John Eakin

Publisher: Cornell University Press (1999)

161-163

Jeffery H. Reiman argues that privacy is 'a precondition of personhood,' 'a social ritual by means of which an individual's moral title to his existence is conferred' (310). Moreover, theorists of privacy seem to agree that space or social distance is a precondition of privacy. If we accept this hypotheses, ethical problems will arise in life writing when space is transgressed, when privacy is abridged, with the result that the integrity of the person is breached or violated. I investigate this link between privacy and personhood first in the philosophical and juridical literature and then in various kinds of life writing. \r\n\r\nThe American press seized upon the death of the late Jacqueline Kennedy Onassis in 1994 to mourn the passing of an ideal of privacy that this beloved public figure had, paradoxically, come to represent. No one needs reminding that we live in an age of intrusiveness, where each innovation in communications technology seems to create some new threat to the possibility of being left alone: we read daily about eavesdropping on the eaveless virtual space of cellular phones, about call screening, caller identification, and scrambling devices. It is surely a sign on the times that access is newly empowered as a transitive verb. The hunger of the public for the private lives of the rich and famous has spawned a breed of professional privacy-busters - gossip columnists and paparazzi - and Onassis became the chosen prey of self-styled paparazzo Ronald E. Galella. Photographer Galella's single-minded pursuit of Onassis resulted in more than a decade of litigation, culminating in a Federal Superior Court judgement in 1982 that upheld Onassis's 'constitutional right of privacy' (Galella 1106)... \r\n\r\n The legal history of the right to privacy invoked in this case dates from the publication in 1890 of a celebrated article by Samuel D. Warren and Louis D. Brandeis titled, precisely, 'The Right to Privacy.' The article was occasioned by Warren's exasperation with intrusive coverage of his family's social life by the popular press of the period; revolutions in printing technology and photography exposed anyone deemed to be a celebrity - the Warrens were socially prominent Bostonians - to the gaze of a mass-circulation audience. Brandeis and Warren argued for 'a general right to privacy for thoughts, emotions and sensations...whether expressed in writing, or in conduct, in conversation, in attitudes, or in facial expression' (82), a right so comprehensive and fundamental, in fact, that we might call it the right to personhood. Their own formulation, however, as we shall see, has proved peculiarly memorable, 'the right to an inviolate personality' (85). \r\n\r\nThe subsequent legal history of privacy is rich and complex, turning especially on challenges to Brandeis and Warren's positing of a single, all-embracing right. William Prosser, for example, reviewing seventy years of cases in 1960, found that 'the law of privacy comprises four distinct kinds of invasion of four different interests of the plaintiff.' I quote his description of these four torts to suggest something of the complex of issues with which the right to privacy has been associated in the law: \r\n\r\n1. Intrusion upon the plaintiff's seclusion or solitude, or into his private affairs. \r\n2. Public disclosure of embarrassing private facts about the plaintiff. \r\n3. Publicity which places the plaintiff in a false light in the public eye. \r\n4. Appropriation, for the defendant's advantage, of the plaintiff's name or likeness. (107) \r\n\r\nCountering the apparent reductiveness of Prosser's four-part analysis, however, is Edward J. Bloustein's 'Privacy as an Aspect of Human Dignity: An Answer to Dean Prosser' (1964), a defense of the distinctiveness of the right to privacy claimed by Brandeis and Warren. Bloustein discerns in all of the manifold transgressions against the right to privacy 'an interference with individuality, an interference with the right of the individual to do what he will.' His portrait of the person deprived of privacy, moreover, is chilling: 'Such a being, although sentient, is fungible; he is not an individual' (188). \r\n\r\n*Galella*: Galella v. Onassis. 533 F.Supp.1076 (1982)

114

What, it is fair to ask at this point, does 'memory talk' look like? Here is an example of an exchange between a twenty-four-month-old boy and his mother, which Nelson quotes to illustrate the dominant role of the parent in the memory work involved:\r\n\r\n>C: Mommy, the Chrysler building\r\nM: The Chrysler building?\r\nC: The Chrysler building?\r\nM: Yeah, who works in the Chrysler building?\r\nC: Daddy\r\nM: Do you ever go there?\r\nC: Yes, I see the Chrysler building, picture of the Chrysler building\r\nM: I don't know if we have a picture of the Chrysler building. Do we?\r\nC: We went to..my Daddy went to work\r\nM: Remember when we went to visit Daddy? Went in the elevator, way way up in the building so we could look down from the big window?\r\nC: big window\r\nM mmhm... (Language 166)\r\n\r\nFrom such fragmentary beginnings as these, where the parent is doing most of the work, the balance of power will gradually shift until the child, having acquired the habit of reviewing autobiographical memories and mastered the narrative skills to organize them, can perform a self-narration of her own, such as this one by Emily in monologue at thirty-three months:\r\n\r\n>We bought a baby.\r\n[False starts: cause, the, well because, when she, well]\r\nwe thought it was for Christmas,\r\n*but when* we went to the store we didn't have our jacket on,\r\n*but* I saw some dolly,\r\n*and* I yelled at my mother and said\r\nI want one of those dolly.\r\n*So after* we were finished with the store,\r\nwe went over to the dolly and she bought me one,\r\n*So* I have one. (Language 204)\r\n\r\nStudy of this material, Nelson concludes, reveals children in the process of learning 'to talk about - and to remember - their experience in specific ways': 'They learn, that is, to 'narrativize' their experience' (Language 170). \r\n\r\nIn this formative phase of 'memory talk,' where parents are teaching the child how to work with autobiographical memories, parental styles of engagement can exert an enormous influence, transmitting both models of self and story.\r\n\r\n*Language*: Katherine Nelson, Language in Cognitive Development: Emergence of the Mediated Mind

94-95

...Patterns of Childhood is indeed [Christa] Wolf's self-narration, an *intra*relational life which works steadily, as we shall see, to reforge the link between selves past and present. Wolf recognizes continuous identity not only as a fiction of memory but also as an existential fact, necessary for our psychological survival amid the flux of experience. \r\n\r\nLooking back some twenty-five years after the end of World War II, the German novelist seeks to understand her own participation in the pernicious ideology of the Third Reich: as a teenager, she had been an ardent member of a Hitler youth group. But how, the narrator asks, can she connect with an earlier self she has repudiated and repressed? How to begin when at least three distinct stories claim her attention? In this intricately layered narrative, Wolf tracks all three chronologies of her inquiry into the past simultaneously: Nelly's childhood in the 1930's through World War II up to 1946, the narrator's trip to Poland to revisit Nelly's childhood home in July 1971, and the narrator's writing of Nelly's story from November 1972 to 1975. What, Wolf would have us ask, can possibly bind these periods of personal history together? Memory? Narrative? Identity? The use of the first person? 'We would suffer continuous estrangement from ourselves,' she observes, 'if it weren't for our memory of the things we have done, of the things that have happened to us. If it weren't for the memory of ourselves' (4). \r\n\r\nDoes memory indeed provide a basis for continuous identity, uniting us to our acts, our experiences, our earlier selves?

22-23

In a remarkable paper titled 'Five Kinds of Self-knowledge' (1988), [Ulric] Neisser attempts to distinguish 'among several kinds of self-specifying information, each establishing a different aspect of the self.' Although he speaks of 'these aspects' as 'so distinct that they are essentially different selves' with different 'origins and developmental histories' (35), he argues that these selves 'are not generally experienced as separate and distinct' (36). Self or selves? Although Neisser occasionally speaks of the self, he seems ultimately less interested in affirming the self as a single, unified entity than he is in stressing the variety of self-knowledge, the 'self-specifying information' (35) that constitutes our experience. His fivefold modeling counters the tendency toward an oversimplifying reification that is one of the principal drawbacks of self as a term, a reification that obscures the multiple registers of self-experience he seeks to display. \r\nNeisser's selves include the following: \r\n\r\n1. The ecological self: 'the self as perceived with respect to the physical environment; I am the person here in this place, engaged in this particular activity' (36). Present in infancy. \r\n2. The interpersonal self: 'the self as engaged in immediate unreflective social interaction with another person' (41); 'I am the person who is engaged, here, in this particular human interchange' (36). Present in infancy. \r\n3. The extended self: the self of memory and anticipation, the self existing outside the present moment; 'I am the person who had certain specific experiences, who regularly engages in certain specific and familiar routines' (36). By the age of three, children are aware of themselves 'as existing outside the present moment, and hence of the extended self' (47). \r\n4. The private self: the self of 'conscious experiences that are not available to anyone else' (50); 'I am, in principle, the only person who can feel this unique and particular pain' (36). Although experts differ as to the emergence of this sense of privacy in developmental chronology, many studies show as 'aware of the privacy of mental life before the age of 5' (50). \r\n5. The conceptual self: the extremely diverse forms of self-information - social roles, personal traits, theories of body and mind, of subject and person - that posit the self as a category, either explicitly or implicitly. (Neisser's discrimination of five primary kinds of self-information, of course, is one such conceptual model.)\r\n

Beginner's Guide to Revelation: A Jungian Interpretation

Author: Robin Robertson

Publisher: Nicholas-Hays Inc (1994)

The RICH Economy

Author: Robert Anton Wilson

Publisher: Ronin Publishing, Inc (1980)

If there is one proposition which currently wins the assent of nearly everybody, it is that we need more jobs. 'A cure for unemployment' is promised, or earnestly sought, by every Heavy Thinker from Jimmy Carter to the Communist Party USA, from Ronald Reagan to the head of the economics department at the local university, from the Birchers to the New Left. \r\n \r\nI would like to challenge that idea. I don't think there is, or ever again can be, a cure for unemployment. I propose that unemployment is not a disease, but the natural, healthy functioning of an advanced technological society. \r\n \r\nThe inevitable direction of any technology, and of any rational species such as Homo sap., is toward what Buckminster Fuller calls ephemeralization, or doing-more-with-less. For instance, a modern computer does more (handles more bits of information) with less hardware than the proto-computers of the late '40's and '50's. One worker with a modern teletype machine does more in an hour than a thousand medieval monks painstakingly copying scrolls for a century. Atomic fission does more with a cubic centimeter of matter than all the engineers of the 19th Century could do with a million tons, and fusion does even more. \r\n \r\n*Unemployment is not a disease; so it has no 'cure.'* \r\n \r\nThis tendency toward ephemeralization or doing more-with-less is based on two principal factors, viz: \r\n \r\nThe increment-of-association, a term coined by engineer C.H. Douglas, a meaning simply that when we combine our efforts we can do more than the sum of what each of us could do separately. Five people acting synergetically together can lift a small modern car, but if each of the five tries separately, the car will not budge. As society evolved from tiny bands, to larger tribes, to federations of tribes, to city-states, to nations, to multinational alliances, the increment-of-association increased exponentially. A stone-age hunting band could not build the Parthenon; a Renaissance city-state could not put Neil Armstrong on the Moon. When the increment-of-association increases, through larger social units, doing-more-with-less becomes increasingly possible. \r\n\r\nKnowledge itself is inherently self-augmenting. Every discovery 'suggests' further discoveries; every innovation provokes further innovations. This can be seen concretely, in the records of the U.S. Patent Office, where you will find more patents granted every year than were granted the year before, in a rising curve that seems to be headed toward infinity. If Inventor A can make a Whatsit out of 20 moving parts, Inventor B will come along and build a Whatsit out of 10 moving parts. If the technology of 1900 can get 100 ergs out of a Whatchamacallum, the technology of 1950 can get 1,000 ergs. Again, the tendency is always toward doing-more-with-less. \r\n \r\nUnemployment is directly caused by this technological capacity to do more-with-less. Thousands of monks were technologically unemployed by Gutenberg. Thousands of blacksmiths were technologically unemployed by Ford's Model T. Each device that does-more-with-less makes human labor that much less necessary. \r\n \r\nAristotle said that slavery could only be abolished when machines were built that could operate themselves. Working for wages, the modern equivalent of slavery -- very accurately called 'wage slavery' by social critics -- is in the process of being abolished by just such self-programming machines. In fact, Norbert Wiener, one of the creators of cybernetics, foresaw this as early as 1947 and warned that we would have massive unemployment once the computer revolution really got moving. \r\n \r\nIt is arguable, and I for one would argue, that the only reason Wiener's prediction has not totally been realized yet -- although we do have ever-increasing unemployment -- is that big unions, the corporations, and government have all tacitly agreed to slow down the pace of cybernation, to drag their feet and run the economy with the brakes on. This is because they all, still, regard unemployment as a 'disease' and cannot imagine a 'cure' for the nearly total unemployment that full cybernation will create. \r\n \r\nSuppose, for a moment, we challenge this Calvinistic mind-set. Let us regard wage-work -- as most people do, in fact, regard it -- as a curse, a drag, a nuisance, a barrier that stands between us and what we really want to do. In that case, your job is the disease, and unemployment is the cure. \r\n \r\n'But without working for wages we'll all starve to death!?! Won't we?' \r\n \r\nNot at all. Many farseeing social thinkers have suggested intelligent and plausible plans for adapting to a society of rising unemployment. Here are some examples. \r\n \r\nThe National Dividend. This was invented by engineer C. H. Douglas and has been revived with some modifications by poet Ezra Pound and designer Buckminster Fuller. The basic idea (although Douglas, Pound, and Fuller differ on the details) is that every citizen should be declared a shareholder in the nation, and should receive dividends on the Gross National Product for the year. Estimates differ as to how much this would be for each citizen, but at the current level of the GNP it is conservative to say that a share would be worth several times as much, per year, as a welfare recipient receives -- at least five times more. Critics complain that this would be inflationary. Supporters of the National Dividend reply that it would only be inflationary if the dividends distributed were more than the GNP; and they are proposing only to issue dividends equal to the GNP. \r\n\r\nThe Guaranteed Annual Income. This has been urged by economist Robert Theobald and others. The government would simply establish an income level above the poverty line and guarantee that no citizen would receive less; if your wages fall below that level, or you have no wages, the government makes up the difference. This plan would definitely cost the government less than the present welfare system, with all its bureaucratic red tape and redundancy: a point worth considering for those conservatives who are always complaining about the high cost of welfare. It would also spare the recipients the humiliation, degradation and dehumanization built into the present welfare system: a point for liberals to consider. A system that is less expensive than welfare and also less debasing to the poor, it seems to me, should not be objectionable to anybody but hardcore sadists. \r\n \r\nThe Negative Income Tax. This was first devised by Nobel economist Milton Friedman and is a less radical variation on the above ideas. The Negative Income Tax would establish a minimum income for every citizen; anyone whose income fell below that level would receive the amount necessary to bring them up to that standard. Friedman, who is sometimes called a conservative but prefers to title himself a libertarian, points out that this would cost 'the government' (i.e. the taxpayers) less than the present welfare system, like Theobald's Guaranteed Annual Income. It would also dispense with the last tinge of humiliation associated with government 'charity,' since when you cashed a check from IRS nobody (not even your banker) would know if it was supplementary income due to poverty or a refund due to overpayment of last year's taxes. \r\n \r\nThe RICH Economy. This was devised by inventor L. Wayne Benner (co-author with Timothy Leary of Terra II) in collaboration with the present author. It's a four-stage program to retool society for the cybernetic and space-age future we are rapidly entering. RICH means Rising Income through Cybernetic Homeostasis.\r\n \r\n*Stage I* is to recognize that cybernation and massive unemployment are inevitable and to encourage them. This can be done by offering a $100,000 reward to any worker who can design a machine that will replace him or her, and all others doing the same work. In other words, instead of being dragged into the cybernetic age kicking and screaming, we should charge ahead bravely, regarding the Toilless Society as the Utopian goal humanity has always sought. \r\n \r\n*Stage II* is to establish either the Negative Income Tax or the Guaranteed Annual Income, so that the massive unemployment caused by Stage I will not throw hordes of people into the degradation of the present welfare system.\r\n \r\n*Stage III* is to gradually, experimentally, raise the Guaranteed Annual Income to the level of the National Dividend suggested by Douglas, Bucky Fuller, and Ezra Pound, which would give every citizen the approximate living standard of the comfortable middle class. The reason for doing this gradually is to pacify those conservative economists who claim that the National Dividend is 'inflationary' or would be practically wrecking the banking business by lowering the interest rate to near-zero. It is our claim that this would not happen as long as the total dividends distributed to the populace equaled the Gross National Product. but since this is a revolutionary and controversial idea, it would be prudent, we allow, to approach it in slow steps, raising the minimum income perhaps 5 per cent per year for the first ten years. And, after the massive cybernation caused by Stage I has produced a glut of consumer goods, experimentally raise it further and faster toward the level of a true National Dividend. \r\n \r\n*Stage IV* is a massive investment in adult education, for two reasons.\r\n\r\nPeople can spend only so much time fucking, smoking dope, and watching TV; after a while they get bored. This is the main psychological objection to the workless society, and the answer to it is to educate people for functions more cerebral than fucking, smoking dope, watching TV, or the idiot jobs most are currently toiling at. \r\n \r\nThere are vast challenges and opportunities confronting us in the next three or four decades, of which the most notable are those highlighted in Tim Leary's SMI2LE slogan -- Space Migration, Intelligence Increase, Life Extension. Humanity is about to enter an entirely new evolutionary relationship to space, time, and consciousness. We will no longer be limited to one planet, to a brief, less-than-a-century lifespan, and to the stereotyped and robotic mental processes by which most people currently govern their lives. Everybody deserves the chance, if they want it, to participate in the evolutionary leap to what Leary calls 'more space, more time, and more intelligence to enjoy space and time.'\r\n \r\nWhat I am proposing, in brief, is that the Work Ethic (find a Master to employ you for wages, or live in squalid poverty) is obsolete. A Work Esthetic will have to arise to replace this old Stone Age syndrome of the slave, the peasant, the serf, the prole, the wage-worker -- the human labor-machine who is not fully a person but, as Marx said, ' a tool, an automaton.' Delivered from the role of things and robots, people will learn to become fully developed persons, in the sense of the Human Potential movement. They will not seek work out of economic necessity, but out of psychological necessity -- as an outlet for their creative potential.\r\n \r\n ('Creative potential' is not a panchreston. It refers to the inborn drive to play, to tinker, to explore, and to experiment, shown by every child before his or her mental processes are stunted by authoritarian education and operant-conditioned wage-robotry.)\r\n \r\nAs Bucky Fuller says, the first thought of people, once they are delivered from wage slavery, will be, 'What was it that I was so interested in as a youth, before I was told I had to earn a living?' The answer to that question, coming from millions and then billions of persons liberated from mechanical toil, will make the Renaissance look like a high school science fair or a Greenwich Village art show.

The Origins of Consciousness in the Breakdown of the Bicameral Mind

Author: Julian Jaynes

Publisher: University of Toronto Press (1978)

281

All this curious development of the sixth century B.C. is extremely important for psychology. For with this wrenching of psyche = life over to psyche = soul, there came other changes to balance it as the enormous inner tensions of a lexicon always do. The word soma had meant corpse or deadness, the opposite of psyche as livingness. So now, as psyche becomes soul, so soma remains as its opposite, becoming body. And dualism, the supposed separation of soul and body, has begun. But the matter does not stop there. In Pindar, Heraclitus, and others around 500 B.C., psyche and nous begin to coalesce. It is now the conscious subjective mind-space and its self that is opposed to the material body. Cults spring up about this new wonder-provoking division between psyche and soma. It both excites and seems to explain the new conscious experience, thus reinforcing its very existence. The conscious psyche is imprisoned in the body as in a tomb. It becomes an object of wide-eyed controversy. Where is it? And the locations in the body or outside it vary. What is it made of? Water (Thales), blood, air (Anaximenes), breath (Xenophanes), fire (Heraclitus), and so on, as the science of it all begins in a morass of pseudoquestions. So dualism, that central difficulty in this problem of consciousness, begins its huge haunted career through history, to be firmly set in the firmament of thought by Plato, moving through Gnosticism into the great religions, up through the arrogant assurances of Descartes to become one of the great spurious quandaries of modern psychology.

Consciousness is a much smaller part of our mental life than we are conscious of, because we cannot be conscious of what we are not conscious of. How simple that is to say; how difficult to appreciate! It is like asking a flashlight in a dark room to search around for something that does not have any light shining upon it. The flashlight, since there is light in whatever direction it turns, would have to conclude that there is light everywhere. And so consciousness can seem to pervade all mentality when actually it does not.\n\n The timing of consciousness is also an interesting question. When we are awake, are we conscious all the time? We think so. In fact, we are sure so! I shut my eyes and even if I try not to think, consciousness still streams on, a great river of contents in a succession of different conditions which I have been taught to call thoughts, images, memories, interior dialogues, regrets, wishes, resolves, all interweaving with the constantly changing pageant of exterior sensations of which I am selectively aware. Always the continuity. Certainly this is the feeling. And whatever we're doing, we feel that our very self, our deepest of deep identity is indeed this continuing flow that only ceases in sleep between remembered dreams. This is our experience. And many thinkers have taken this spirit of continuity to be the place to start from in philosophy, the very ground of certainty which no one can doubt. Cogito, ergo sum.\n\n It is much more probable that the seeming continuity of consciousness is really an illusion, just as most of the other metaphors about consciousness are. In our flashlight analogy, the flashlight would be conscious of being on only when it is on. Though huge gaps of time occurred, providing things were generally the same, it would seem to the flashlight itself that the light had been continuously on. We are thus conscious less of the time than we think, because we cannot be conscious of when we are not conscious.

The Denial of Death

Author: Ernest Becker

Publisher: Free Press (1975)

313

Psychotherapy can allow people to affirm themselves, to smash idols that constrict the self-esteem, to lift the load of neurotic guilt—the extra guilt piled on top of natural existential guilt. It can clear away neurotic despair—the despair that comes from a too-constricted focus for one’s safety and satisfactions. When a person becomes less fragmented, less blocked and bottled up, he does experience real joy: the joy of finding more of himself, of the release from armor and binding reflexes, of throwing off the chains of uncritical and self-defeating dependency, of controlling his own energies, of discovering aspects of the world, intense experience in the present moment that is now freer of prefixed perceptions, new possibilities of choice and action, and so on. Yes, psychotherapy can do all these things, but there are many things it cannot do, and they have not been aired widely enough. Often psychotherapy seems to promise the moon: a more constant joy, delight, celebration of life, perfect love, and perfect freedom. It seems to promise that these things are easy to come by, once self-knowledge is achieved, that they are things that should and could characterize one’s whole waking awareness. As one patient said, who had just undergone a course in “primal scream” therapy: “I feel so fantastic and wonderful, but this is only a beginning—wait till you see me in five years, it’ll be tremendous!” We can only hope that she won’t be too unhappy. Not everyone is as honest as Freud was when he said that he cured the miseries of the neurotic only to open him up to the normal misery of life. Only angels know unrelieved joy—or are able to stand it. Yet we see the books by the mind-healers with their garish titles: “Joy!” “Awakening,” and the like; we see them in person in lecture halls or in groups, beaming their peculiar brand of inward, confident well-being, so that it communicates its unmistakable message: we can do this for you, too, if you will only let us. I have never seen or heard them communicate the dangers of the total liberation that they claim to offer; say, to put up a small sign next to the one advertising joy, carrying some inscription like “Danger: real probability of the awakening of terror and dread, from which there is no turning back.” It would be honest and would also relieve them of some of the guilt of the occasional suicide that takes place in therapy. But it would also be most difficult to take the straightforward prescription for paradise on earth and make it ambiguous; one cannot be a functioning prophet with a message that he half takes back, especially if he needs paying customers and devoted admirers. The psychotherapists are caught up in contemporary culture and are forced to be a part of it. Commercial industrialism promised Western man a paradise on earth, described in great detail by the Hollywood Myth, that replaced the paradise in heaven of the Christian myth. And now psychology must replace them both with the myth of paradise through self-knowledge. This is the promise of psychology, and for the most part the psychotherapists are obliged to live it and embody it. But it was Rank who saw how false this claim is. “Psychology as self-knowledge is self-deception,” he said, because it does not give what men want, which is immortality. Nothing could be plainer. When the patient emerges from his protective cocoon he gives up the reflexive immortality ideology that he has lived under—both in its personal-parental form (living in the protective powers of the parents or their surrogates) and in its cultural causa-sui form (living by the opinions of others and in the symbolic role-dramatization of the society). What new immortality ideology can the self-knowledge of psychotherapy provide to replace this? Obviously, none from psychology—unless, said Rank, psychology itself becomes the new belief system.

253

The fact is that the woman’s experience of a repetition of castration at menopause is a real one—not in the narrow focus that Freud used, but rather in the broader sense of Rank, the existentialists, and Brown. As Boss so well said, “castration fear” is only an inroad or an aperture whereby the anxiety inherent in all existence may break into one’s world.10 It will be easy for us to understand at this point that menopause simply reawakens the horror of the body, the utter bankruptcy of the body as a viable causa-sui project—the exact experience that brings on the early Oedipal castration anxiety. The woman is reminded in the most forceful way that she is an animal thing; menopause is a sort of “animal birthday” that specifically marks the physical career of degeneration. It is like nature imposing a definite physical milestone on the person, putting up a wall and saying “You are not going any further into life now, you are going toward the end, to the absolute determinism of death.” As men don’t have such animal birthdays, such specific markers of a physical kind, they don’t usually experience another stark discrediting of the body as a causa-sui project. Once has been enough, and they bury the problem with the symbolic powers of the cultural world-view. But the woman is less fortunate; she is put in the position of having all at once to catch up psychologically with the physical facts of life. To paraphrase Goethe’s aphorism, death doesn’t keep knocking on her door only to be ignored (as men ignore their aging), but kicks it in to show himself full in the face.*

226

And so, the question for the science of mental health must become an absolutely new and revolutionary one, yet one that reflects the essence of the human condition: On what level of illusion does one live? We will see the import of this at the close of this chapter, but right now we must remind ourselves that when we talk about the need for illusion we are not being cynical. True, there is a great deal of falseness and self-deception in the cultural causa-sui project, but there is also the necessity of this project. Man needs a “second” world, a world of humanly created meaning, a new reality that he can live, dramatize, nourish himself in. “Illusion” means creative play at its highest level. Cultural illusion is a necessary ideology of self-justification, a heroic dimension that is life itself to the symbolic animal.

220

the more totally one takes in the world as a problem, the more inferior or “bad” one is going to feel inside oneself. He can try to work out this “badness” by striving for perfection, and then the neurotic symptom becomes his “creative” work; or he can try to make himself perfect by means of his partner. But it is obvious to us that the only way to work on perfection is in the form of an objective work that is fully under your control and is perfectible in some real ways. Either you eat up yourself and others around you, trying for perfection; or you objectify that imperfection in a work, on which you then unleash your creative powers. In this sense, some kind of objective creativity is the only answer man has to the problem of life. In this way he satisfies nature, which asks that he live and act objectively as a vital animal plunging into the world; but he also satisfies his own distinctive human nature because he plunges in on his own symbolic terms and not as a reflex of the world as given to mere physical sense experience. He takes in the world, makes a total problem out of it, and then gives out a fashioned, human answer to that problem. This, as Goethe saw in Faust, is the highest that man can achieve.

194

As soon as it is fully accepted as a body by the partner, our self-consciousness vanishes; it merges with the body and with the self-consciousness and body of the partner. Four fragments of existence melt into one unity and things are no longer disjointed and grotesque: everything is “natural,” functional, expressed as it should be—and so it is stilled and justified. All the more is guilt wiped away when the body finds its natural usage in the production of a child. Nature herself then proclaims one’s innocence, how fitting it is that one should have a body, be basically a procreative animal.9 But we also know from experience that things don’t work so smoothly or unambiguously. The reason is not far to seek: it is right at the heart of the paradox of the creature. Sex is of the body, and the body is of death. As Rank reminds us, this is the meaning of the Biblical account of the ending of paradise, when the discovery of sex brings death into the world. As in Greek mythology too, Eros and Thanatos are inseparable; death is the natural twin brother of sex.10

193

Is one oppressed by the burden of his life? Then he can lay it at his divine partner’s feet. Is self-consciousness too painful, the sense of being a separate individual, trying to make some kind of meaning out of who one is, what life is, and the like? Then one can wipe it away in the emotional yielding to the partner, forget oneself in the delirium of sex, and still be marvellously quickened in the experience. Is one weighed down by the guilt of his body, the drag of his animality that haunts his victory over decay and death? But this is just what the comfortable sex relationship is for: in sex the body and the consciousness of it are no longer separated; the body is no longer something we look at as alien to ourselves. As soon as it is fully accepted as a body by the partner, our self-consciousness vanishes; it merges with the body and with the self-consciousness and body of the partner. Four fragments of existence melt into one unity and things are no longer disjointed and grotesque: everything is “natural,” functional, expressed as it should be—and so it is stilled and justified. All the more is guilt wiped away when the body finds its natural usage in the production of a child. Nature herself then proclaims one’s innocence,

The Fourth Way

Author: P.D. Ouspensky

Publisher: Vintage (1971)

293

One of the most important things in every kind of school is the idea of rules. If there are no rules, there is no school. Not even an imitation school can exist without rules. If it is an imitation school there will be imitation rules, but there must be some kind of rules. One definition of a school is that it is a certain number of people who accept and follow certain rules. Rules are not for convenience, they are not for comfort— they are for inconvenience and discomfort, and in that way they help self remembering. You must understand that all rules are for self-remembering, although they also have a purpose in themselves. If there are no rules and the importance of rules is not understood, there is no work. The important thing to realize about rules is that there is really only one rule, or it is better to say one principle—that one must not do anything unnecessary. Now try to understand that Why cannot we 'do' in the right sense? Because we do so many unnecessary things Every moment of our life we do hundreds of unnecessary things, and because of that we cannot 'do' and must first learn not to do anything unnecessary. First we must learn not to do unnecessary things in relation to the work, and later in connection with our own lives. It may take a long time, but this is the way to learn. You must do this, you must not do that; this is all specifications, but there is only one rule. Until you understand this fundamental rule, you have to try to follow other rules which are given. Rules are particularly important in connection with organization of groups, because, since people come without knowing one another and without knowing what it is all about, certain rules have to be imposed. For instance, one of the rules that applies to new people is that they should not talk to people outside about what they hear at lectures. People begin to realize the importance of this rule only when this form of talk turns against them, when their friends insist on their talking and they no longer want to talk. This rule is to help people not to lie, because when they speak about things they do not know, they naturally begin to lie. So if, after listening to one or two lectures, people begin to talk about what they have heard and express their opinions, they begin to lie. Most people are too impatient, they do not give themselves enough time, they come to conclusions too soon and so cannot help lying. But the chief reason for this rule is that it is a principle of school-work not to give ideas but to keep them from people, and to give them only on certain conditions which safeguard them from being distorted. Otherwise they will be distorted the next day; we have had enough experience of that. It is very important to prevent these ideas from deteriorating, because it may be said that a school is something where people and ideas do not die. In life both people and ideas die, not at once, but die slowly. Another reason for this rule is that it is a test, an exercise of will, an exercise of memory and understanding. You come here on certain conditions; the first condition is that you must not talk, and you must remember it. This helps enormously to self remember, because it goes against all ordinary habits. Your ordinary habit is to talk without discrimination. But in relation to these ideas you must discriminate

293

One of the most important things in every kind of school is the idea of rules. If there are no rules, there is no school. Not even an imitation school can exist without rules. If it is an imitation school there will be imitation rules, but there must be some kind of rules. One definition of a school is that it is a certain number of people who accept and follow certain rules. Rules are not for convenience, they are not for comfort— they are for inconvenience and discomfort, and in that way they help self remembering. You must understand that all rules are for self-remembering, although they also have a purpose in themselves. If there are no rules and the importance of rules is not understood, there is no work. The important thing to realize about rules is that there is really only one rule, or it is better to say one principle—that one must not do anything unnecessary. Now try to understand that Why cannot we 'do' in the right sense? Because we do so many unnecessary things Every moment of our life we do hundreds of unnecessary things, and because of that we cannot 'do' and must first learn not to do anything unnecessary. First we must learn not to do unnecessary things in relation to the work, and later in connection with our own lives. It may take a long time, but this is the way to learn. You must do this, you must not do that; this is all specifications, but there is only one rule. Until you understand this fundamental rule, you have to try to follow other rules which are given

334

Q. Can you give an example of different human activities? A. Take two simple examples in order to understand the idea. To build a house, effort is needed at every moment, every single brick must be put into place with a certain effort; no triad passes into another triad without effort. At last the house is built and furnished. Then, if you want to burn it, you just strike a match and put it to something inflammable, and the house is burnt. If you go deeper into it you will see that these are two different activities. You cannot build a house by the same activity as you burn it. In the second case one triad passes into another without any effort, automatically, after the first initial effort of striking a match. Examples of the third kind of triad, in our experience, can be found only in conscious work, not identified work, or in some activity that has a peculiar quality of its own that cannot be imitated by others, such as artistic creation. Efforts at self remembering and not identifying belong to this category. If you think about it you will understand that in order to paint a good picture, for instance, one must use a different triad from the one used in building a house or the one used for burning a house; something else is needed. Another triad may be called invention, discovery, craft. If you think about these four different activities, they will give you material for observing and comparing. Try to see why and in what they are different.

275

If we take school-work as an ascending octave, we know that in each octave there are two intervals or gaps, between mi and fa and between si and do. In order to pass through these gaps without changing the character or the line of the work it is necessary to know how to fill them. So if I want to guarantee the direction of the work in a straight line, I must work on three lines simultaneously. If I work only on one line, or on two lines, the direction will change. If I work on three lines, or three octaves, one line will help another to pass the interval by giving the necessary shock. It is very important to understand this. School-work uses many cosmic ideas, and three lines of work is a special arrangement to safeguard the right direction of the work and to make it successful. The first line is work on oneself: self-study, study of the system and trying to change at least the most mechanical manifestations. This is the most important line. The second line is work with other people. One cannot work by oneself; a certain friction, inconvenience and difficulty of working with other people creates the necessary shocks. The third line is work for the school, for the organization. This last line takes on different aspects for different people.

271

There is an expression in the system, 'to create moon in oneself. Let us talk about what it may mean. It is a symbolical expression, and symbols in the form of diagrams or symbolical expressions are used for very definite purposes. A symbol expresses many ideas at once. If it meant only one idea, the answer would be simple; but a symbol is used to avoid long descriptions and to put many ideas into one sentence. How to decipher a diagram or symbolical expression? In order to decipher a symbol, it is necessary to know the order of ideas included in it. \r\n\r\nNow, if we ask what it may mean to create moon in oneself, we must first ask ourselves, what is the moon's function in relation to organic life? The moon balances organic life—all external movements are balanced by the moon. What will happen if this function of the moon disappears? Will it be beneficial to an individual man or the opposite? We must realize that all this refers to being. What are the features of our being? The chief feature of our being is that we are many. If we want to work on our being, make it correspond more to our aim, we must try to become one. But this is a very far aim. \r\n\r\nWhat does it mean to become one? The first step, which is still very far, is to create a permanent centre of gravity. This is what creating moon in oneself means. The moon is a permanent centre of gravity which balances our physical life, but in ourselves we do not have such a balance, so, when we create this balance or centre of gravity in ourselves we do not need the moon. But first we must decide what the absence of permanent 'I' means. We have been told about many features of this, but they must be established definitely by observation, and in order to come nearer to the idea of creating moon in oneself we must distinguish what is important and what is unimportant. Then we must begin to struggle against the features which prevent us becoming one. We must struggle with imagination, negative emotions and self-will. Before this struggle can be successful, we must realize that the worst possible kind of imagination, from the point of view of obtaining a centre of gravity, is the belief that one can do anything by oneself. After that, we must find the negative emotions which prevent us doing what is suggested in connection with the system. For it is necessary to realize that self-will can only be broken by doing what one is told. It cannot be broken by what one decides oneself, for then it will still be self-will. \r\n\r\nLet me repeat. Work on being is always struggle—against what you like doing or dislike doing. Say you like roller-skating and you are told to remember yourself. Then you must struggle against your desire to go roller-skating. What is there more innocent than roller-skating? But you must struggle against it all the same. Every day and every hour there are things we cannot do, but there are also things we can do. So we must look at a day and see what we can do but do not do. There can be no rule 'You must remember yourself'. If you are told to do or not to do something, and you do not try, it means you do not want anything, you do not want to work. You have sufficient knowledge. Now it is necessary to push work on being. We always try to escape from doing what is suggested.

265

Q. What is self-will? And what is the difference between self-will and wilfulness? A. There is no particular difference. Both are manifestations of the same thing— generally, manifestations of resistance. It is will created and controlled by opposition. This will we have, but it does not come from us, it comes from the obstacle. Self-will is when, for instance, someone sees that a man does not know how to do a thing and offers to explain, but the man says, 'No, I will do it myself', 'I will decide it myself', 'I don't want to listen to anybody', and so on. Wilfulness is much the same only more general—it can be a kind of habit. It is mechanical will, generally based on wrong assumptions about oneself and one's experience. Self-will is self-assertion. If you compare self-will with a normal action there is always some opposition in it—you want to do something you should not do. It is very characteristic in work. In studying ideas you know that certain things you must avoid, but you want exactly those things. If you start with this in thinking about self-will you will find your own examples.

262

We can 'do' some inner actions, for we have a certain control. For instance, we have a certain control of our thoughts: we can think about one thing or another. This is the beginning of the possibility. If we continue to keep our interests directed in a certain line, our thinking process acquires a certain power and, after some time, it can create at least moments of self-awareness which, when it comes more often and stays longer, can begin to change other things. So there are ways out of this absolute mechanicalness. But if one is in conditions of ordinary life, without knowing that everything happens, one can do nothing. The real possibility of changing these conditions begins with control of thoughts and control as far as possible of consciousness, that is, with inner work on ourselves. By doing this inner work, by trying to acquire control of oneself, one learns how to 'do'. It does not mean one can 'do', for one cannot; but if one begins, then, little by little, one learns how to 'do

261

It is very simple. One part of us — magnetic centre or one's personality— wants to awake. But the larger part of us wants to sleep. You must decide on whose side you are, and then help that side. In order to study how to begin work on will, how to transform will, one has to give up one's will. This is a very dangerous expression if it is misunderstood. It is important to understand rightly what 'to give up one's will' means. We have no will, so how are we to give up what we do not have? First, you must realize you never agree that you have no will, you only agree in words. Secondly, you must understand that we do not always have will but only at times. Will in our state means a strong desire. If there is no strong desire, there is no will and so there is nothing to give up. At another moment we have a strong desire that is against work, and if we stop it, it means we give up will. It is not at every moment that we can give up will but only at special moments. And what does 'against work' mean? It means against rules and principles of the work or against something you are personally told to do or not to do. There are certain general rules and principles, and there may be personal conditions for different people

258

every kind of work, every kind of state, needs a certain definite minimum of effort and minimum of time given to it, and the work we are trying to do needs more than many other things if we want to get even perceptible results. What does it mean to work practically? It means to work not only on intellect but also on emotions and on will. Work on intellect means thinking in a new way, creating new points of view, destroying illusions. Work on emotions means not expressing negative emotions, not identifying, not considering and, later on, also work on the emotions themselves. But what does work on will mean? It means work on one's actions. First you must ask yourselves: What is will in men No. 1, 2 and 3? It is the resultant of desires. Will is the line of combined desires, and as our desires constantly change, we have no permanent line. So ordinary will depends on desires and we can have many desires going in different directions. The line constructed out of all these angles is the resultant. This is our will. It may go in one direction one day and in another direction another day, and we think it is straight. So it is really the resultant of our blindness. We have to ask ourselves on what the will of man No. 7 could be based. It must be based on full consciousness, and this implies knowledge and understanding connected with objective consciousness and a permanent 'I'. So three things are necessary: knowledge, consciousness and a permanent 'I'. Only those people who have these three things can have real will; that means a will that is independent of desires or anything else

257

There is one very important principle in the work—you never have to work in accordance with your force, but always beyond your force. This is a permanent principle. In the work you always have to do more than you can; only then can you change. If you do only what is possible you will remain where you are. One has to do the impossible. You must not take the word 'impossible' on too big a scale, but even a little means much. This is different from life—in life you only do what is possible. It is necessary to put more energy into things—into self study, self-observation, self-remembering and all that. And in order to put more energy into your work it is necessary to find where it is being spent. You awake every morning with a certain amount of energy. It may be spent in many different ways. A certain amount is necessary for self-remembering, study of the system and so on. But if you spend this energy on other things, nothing remains for that. This is really the chief point. Try to calculate every morning how much energy you intend to put into work in comparison with other things. You will see that even in elementary things, simply in relation to time, you give very little to the work, if you give any at all, and all the rest is given to quite useless things. It is good if they are pleasant things, but in most cases they are not even pleasant. Lack of calculation, lack of these elementary statistics is the reason we do not understand why, with all our best intentions and best decisions, in the end we do nothing. How can we do anything if we do not give any energy or time to it? If you want to learn a language, you must learn a certain number of words every day and give some time to the study of grammar and so on. If you want to learn Russian and begin by learning five words a day, I will guarantee that you will never learn it. But if you learn two hundred words a day, in a few months you will understand Russian. It all depends on elementary statistics. In every kind of work or study there is a certain standard. If you give it a certain amount of energy and time, but just not enough, you will have no results. You will only turn round and round and remain approximately in the same place.

257

You must remember that when it was said that things happen to all people and that people cannot 'do' anything, that referred to ordinary conditions in ordinary life—what is called normal life. But in this work we are trying to get out of this 'normal' life, so we already must 'do'. Only we must first learn what we can 'do', because in our present conditions many things will continue to happen; but in certain things we can already have choice, we can show our preference, our will, as much as we can have will. So 'us' cannot be used in the same way as before. But you must understand that at first, the difference is not between 'doing' and 'not doing', but between trying to 'do' and trying to understand, and at present all your energy must be concentrated on trying to understand. What you can try to 'do' has been explained. We are trying to find things we can control in ourselves, and if we work on them, we will acquire control. This is all the 'doing' that is possible at the moment. \r\n\r\nQ. Is the full realization that we cannot 'do' anything already a long step on the way to 'doing'? \r\n\r\nA. Sometimes the step is too long, because every idea prolonged too far becomes its own opposite. So if you persuade yourself too seriously that you can do nothing, you will find that you really can do nothing. It is a question of relativity. As I said, not being able to 'do' refers to people without any possibility of school-work.

266

Q. Are vast amounts of internal friction and discomfort always a necessary preliminary to new development? \r\n \r\nA. That depends on people. For some people more may be necessary, for some less. Again, it depends on what you want. If you just want to study, it is enough to see, but if you want to change something it is not enough to look at it. Looking at a thing will not change it. Work means friction, conflict between 'yes' and 'no', between the part that wishes to work and the part that does not wish to work. There are many parts of us that do not wish to work, so the moment you begin to work friction starts. If I decide to do something and a part of me does not wish to do it, I must insist as much as I am able, on carrying out my decision. But as soon as work stops, friction stops. \r\n \r\nQ. How can one create useful friction? \r\n \r\nA. You must start with some concrete idea. If you produce no resistance, everything happens. But if you have certain ideas, you can already resist identification and struggle with imagination, negative emotions and things like that. Try to find what really prevents you from being active in the work. It is necessary to be active in the work; one can get nothing by being passive. We forget the beginning, where and why we started, and most of the time we never think about aim, but only about small details. No details are of any use without aim. Self-remembering is of no use without remembering the aims of the work and your original fundamental aim. If these aims are not remembered emotionally, years may pass and one will remain in the same state. It is not enough to educate the mind; it is necessary to educate the will. We are never the same for two days in succession. On some days we shall be more successful, on others less. All we can do is to control what we can. We can never control more difficult things if we do not control the easy things. Every day and hour there are things that we could control and do not; so we cannot have new things to control. We are surrounded by neglected things. Chiefly, we do not control our thinking. We think in a vague way about what we want, but if we do not formulate what we want, nothing will happen. This is the first condition but there are many obstacles. Effort is our money. If we want something, we must pay with effort. According to the strength of effort and the time of effort—in the sense of whether it is the right time for effort or not—we obtain results. Effort needs knowledge, knowledge of the moments when effort is useful. It is necessary to learn by long practice how to produce and apply effort. The efforts we can make are efforts of self-observation and self remembering. When people ask about effort, they think about an effort of 'doing'. That would be lost effort or wrong effort, but effort of self-observation and self remembering is right effort because it can give right results. Self-remembering has an element of will in it. If it were just dreaming, 'I am, I am, I am', it would not be anything. You can invent many different ways of remembering yourselves, for self remembering is not an intellectual or abstract thing; it is moments of will. It is not thought; it is action. It means having increased control; otherwise of what use would it be? You can only control yourselves in moments of self-remembering. The mechanical control which is acquired by training and education—when one is taught how to behave in certain circumstances—is not real control.

224

We take the human machine as a three-storied factory. The three stories represent the head, the middle part of the body and the lower part of the body with the spinal cord. Food enters the top story and passes to the bottom story as Oxygen 768. In the body it meets with a certain Carbon 192 and, mixing with this Carbon, becomes Nitrogen 384. Nitrogen 384 meets with another Carbon, 96, and with the help of this Carbon changes from Oxygen 384 to Nitrogen 192. It is an ascending octave, so these stages represent the notes do, re, mi. After mi there is an interval and the octave cannot develop any further by itself. It is very interesting that up to this point and one step further we can follow its development with the help of ordinary physiological knowledge. When food enters the mouth it meets with several different sorts of saliva and is mixed with them in the process of mastication; then it passes into the stomach and is worked on by gastric juices, which break down sugars, proteins and fats. From there it goes into the intestines and meets with bile, pancreatic and intestinal juices, which transform it into the smallest elements. These go through the wall of the bowel into venous blood, which is taken to the liver, where it meets with other carbons which change it chemically, and so to the heart, which pumps the venous blood to the lungs. Here it is oxygenated by the entry of air and returned to the heart as arterial blood. In this diagram all the various matters present in the body which the food meets with up to mi are divided into two categories: Carbon 192 and Carbon 96. Venous blood is mi 192 and arterial blood is fa 96. At the point when mi 192 cannot develop any further, another kind of food enters—air. It enters as Oxygen 192, meets with a certain Carbon 48 and with its help is transformed into re 96, and this production of re 96 gives a shock to mi 192 of the food octave enabling it to pass to fa 96. Beyond this, physiological knowledge cannot go. Re 96 of the air octave meets a corresponding Carbon and produces mi 48; and with the help of the same Carbon fa 96 of the food octave transforms into sol 48. Sol 48 can develop further, but mi 48 cannot, so the development of the air octave stops at this point. Sol 48 of the food octave passes into la 24 and la 24 into si 12, and stops there. Impressions enter as do 48, but cannot develop any further, because at their place of entry there is no Carbon 12 to help them. Nature has not provided it, or rather has not provided enough to produce any considerable effect, so do 48 does not transform and the three octaves stop at that. Think about this diagram and connect it with what has been said earlier, that nature brings man to a certain state and then leaves him to develop himself. Nature gives man possibilities, but does not develop these possibilities. It enables him to live, provides air, for otherwise the first octave could not go on, but the rest he must do himself. The machine is so arranged that air enters at the right moment and in the right consistency and gives a mechanical shock. It is important to understand that the Food Diagram or the Diagram of Nutrition consists of three stages. The first stage that I have just described shows how things happen in ordinary normal man: the food octave goes on all the way from do 768 to si 12; there are three notes of the air octave and one note of the impressions octave. If we want to develop further, we must increase the production of higher matters, and in order to do that we must understand and know how to do it, not only theoretically but in actual fact, because it needs a long time to learn how to use this knowledge and to make the right efforts. If we know how to bring Carbon 12 to the right place and if we make the necessary effort, the development of the air and impressions octaves goes further. The second stage shows what happens when the right shock has been given. Do 48 of the impressions octave is transformed into re 24 and mi 12. The air octave receives a shock from the impressions octave and mi 48 transforms into fa 24, sol 12 and even a small quantity of la 6. You must understand that the air is saturated with higher hydrogens which, in certain cases, can be retained by the organism in the process of breathing. But the amount of higher hydrogens that we can get from the air is very small. This stage represents the work of the human machine with one mechanical and one conscious shock. The third stage shows what happens when a second conscious shock is given at the right place. The first conscious shock is necessary at do 48. The second conscious shock is needed where mi 12 of the impressions octave and si 12 of the food octave have stopped in their development and cannot go on any further by themselves. Although there are carbons in the organism which would help them to be transformed, they are far away and cannot be reached, so another effort is necessary. If we know its nature and can produce this second conscious shock, mi 12 will develop into fa 6 and si 12 into do 6. The effort must begin from mi 12, so we must understand what mi 12 is psychologically. We can call it our ordinary emotions, that is to say, all strong emotions that we may have. When our emotions reach a certain degree of intensity, there is mi 12 in them. But in our present state only our unpleasant emotions actually reach mi 12; our ordinary pleasant emotions usually remain 24. It is not that our intense unpleasant emotions actually are mi 12, but they are based on it and need it in order to be produced. So the beginning of this second effort and preparation for it is work on negative emotions. This is the general outline of the work of the human organism and of how this work can be improved. It is important to understand where conscious shocks are necessary, because if you understand this it will help you to understand many other difficulties in the Food Diagram. You must understand, too, that these three octaves are not of equal force. If you take the force of the food octave, you will see that it gives certain results, certain effects that can be measured. Although the matter taken from air plays a very important part, the air octave represents a very small quantity of hydrogens, whereas the impressions octave is very powerful and may have an enormous meaning in relation to self remembering, states of consciousness, emotions and so on. So we can say that the relationship of the three octaves is not equal, because one has more substance, another less substance. This is our inner alchemy, the transmutation of base metals into precious metals. But all this alchemy is inside us, not outside

178

You must understand that you cannot even begin to work on the level you are; you have to change certain things first. You can find what to change only as a result of your observations. Sometimes it becomes very clear, and only then does the fight begin, because false personality begins to defend itself. You must know false personality first. All that we speak about now, refers to the first stage—understanding that we do not know false personality, that in order to know it we must study, that all the work we do is done at the expense of false personality, that all the work we can do on ourselves means diminishing the power of false personality, and that if we begin to try and work, leaving false personality without disturbing it, all the work will come to nothing. I repeat again—you must understand that false personality is a combination of all lies, features and 'I's that can never be useful in any sense, either in life or in the work—just like negative emotions. Yet false personality always says 'I' and always ascribes to itself many capacities, such as will, self-consciousness and so on, and if it is not checked it remains an obstacle to all the work. So one of the first and most important factors, in trying to change oneself, is this division of oneself into 'I' and whatever your name may be. If this division is not made, if one forgets it and continues to think of oneself in the usual way, or if one divides oneself in a wrong way, work stops. Work on oneself can only progress on the basis of this division, but it must be the right division. It often happens that people make a wrong division: what they like in themselves they call 'I' and what they dislike, or what in their opinion is weak or unimportant, they call false personality. This is quite a wrong division; it changes nothing and one remains as one was. This wrong division is simply lying, lying to oneself, which is worse than anything, because the moment one meets with the smallest difficulty it will show itself by inner arguing and wrong understanding. If one uses a wrong division, it will not be reliable and will fail one in a moment of need. To make a right division of oneself one must understand what is 'I' and what is 'Ouspensky', 'Brown' or 'Jones', in other words, what is lying and what is oneself. As I said, even if you admit this possibility of dividing yourself, you are bound to call what you like in yourself 'I' and what you dislike 'Not I', for the right division cannot be found at once; you must find some indications in connection with the work which will help. For instance, if you say that your aim is to be free, it is first of all necessary to understand that you are not free. If you understand to what extent you are not free and if you formulate your desire to be free, you will then see in yourself which part of you wants to be free and which part does not. This would be a beginning

174

But first of all, as I said before, it is necessary to understand what self-remembering is, why it is better to self-remember, what effect it will produce, and so on. It needs thinking about. Besides, in trying to selfremember it is necessary to keep the connection with all the other ideas of the system. If one takes one thing and omits another thing—for instance, if one seriously works on self-remembering without knowing about the idea of the division of 'I's, so that one takes oneself as one (as a unity) from the beginning—then self-remembering will give wrong results and may even make development impossible. There are schools, for instance, or systems which, although they do not formulate it in this way, are actually based on false personality and on struggle against conscience. Such work must certainly produce wrong results. At first it will create a certain kind of strength, but it will make the development of higher consciousness an impossibility. False personality either destroys or distorts memory. Self-remembering is a thing that must be based on right function. At the same time as working on it you must work on the weakening of false personality. Several lines of work are suggested and explained from the beginning, and all must go together. You cannot just do one thing and not another. All are necessary for creating this right combination, but first must come the understanding of the struggle with false personality. Suppose one tries to remember oneself and does not wish to make efforts against false personality. Then all its features will come into play, saying, 'I dislike these people', 'I do not want this', 'I do not want that', and so on. Then it will not be work but quite the opposite. As I said, if one tries to work in this wrong way it may make one stronger than one was before, but in such a case the stronger one becomes, the less is the possibility of development. Fixing before development—that is the danger

160

All our life, all our habitual ways of thinking, have only one aim—to avoid shocks, unpleasant feelings, unpleasant realizations about ourselves. And this is the chief thing that keeps us asleep, because in order to awake we must not be afraid; we must be brave enough to see the contradictions. Even quite apart from the question of conscience, it is important to find in yourself that, when you have strong emotions (it does not refer to small emotions), when you feel strongly about some particular thing, you may be practically certain that at another moment you will have a different emotion about the same thing. If you cannot see it in yourself, see it in other people. When you realize the existence of these contradictory emotions, it will help you to understand your mechanicalness and your lack of understanding of yourself—lack of self-knowledge. So long as we feel different emotions at different times, what are we like? One moment we trust, another moment we are suspicious; one moment we like, another moment we dislike. So the aim is to bring those different emotions together, otherwise we will never know ourselves. If we always feel only one emotion at a time and do not remember other emotions, we are identified with it. When we have another emotion we forget the first; when we have a third, we forget the first and the second. Very early in life, by imitation and in different other ways, we learn to live in a kind of imaginary state to save ourselves from unpleasantness, so people develop in themselves this capacity to see only one emotion at a time. Remember to work. Remember yourself in one mood, then remember yourself in another mood. Try to connect them together and you will see

139

Q. I had a problem which was worrying me. I tried to self-remember and for a short time I got into a state in which it was no longer possible to worry, and at the same time my sense of values generally changed. This state did not last long, but the problem, when it returned as one, did not again assume the importance it had before. I find it very difficult to recapture this state. A. Quite right. Continue to observe and you will find that there is a place in you where you are quiet, calm, and nothing can disturb you—only it is difficult to find the way there. But if you do it several times you will be able to remember some of the steps, and by the same steps you may come there again. Only you cannot do it after one experience, for you will not remember the way. This quiet place is not a metaphor—it is a very real thing

239

From this point of view, self-study becomes the study of the working of different energies in oneself; of their present wastage in useless and harmful functions, and their possible accumulation for the purpose of self-development. The Study of hydrogens and their relation to one another also helps us to understand centres and their different speeds. Intellectual centre works with H 48, moving and instinctive centres with H 24, emotional centre should work with H 12, but it never receives the right fuel and never works as it should. If we could make it work faster, it would make a great difference to our perceptions and other faculties.

136

Q. Could you, please, say again which is internal and which external considering? A. External considering is a form of self-remembering in relation to people. You take other people into consideration and do, not what is pleasant to you, but what is pleasant to them. It means you must sacrifice yourself, but it does not mean self sacrifice. It means that in relation to people you must not act without thinking. You must think first, and then act. Your thinking will show you that, more often than not, if this person would prefer you to act in one manner and not in another, it is all the same to you, so why not do what he likes? So the idea of sacrifice does not enter into it. But if it is not the same to you, it is quite a different question. What is better for you, what is better for them, who those people are, what you want from them, what you want to do for them—all this must enter into it. But the idea is that in relation to people things must not happen mechanically, without thinking. You must decide your course of action. It means you do not walk over people without seeing them. And internal considering means that you walk over them without noticing. We have too much internal and not enough external considering. External considering is very important for self-remembering. If we have not got enough of it, we cannot remember ourselves. Q. Is it the same as understanding people? A. No, you can understand people only as much as you understand yourself. It is understanding their difficulties, understanding what they want, watching the impression you produce on people and trying not to produce a wrong impression. Q. Would you say that kindness is external considering? A. What you knew in life is not external considering. It is necessary to understand the principle and create standards for oneself. With the help of external considering you control the impression you wish to produce. With internal considering you wish to produce one impression and produce a different one. Q. External considering seems to me very far away. A. It must be here to-day. If it remains far away, you remain far away yourself. Q. Does external considering involve the ability to play a conscious role? A. Yes, but there are different degrees. External considering is only the beginning; to play a conscious role means much more. Q. And what is internal considering? A. Feeling that people do not pay you enough; making accounts; always feeling cheated, underpaid. Q. I find it very difficult to stop inner considering. Is there any special technique to be employed against it? A. No, there is no special technique—only understanding and right points of view. Observe more. Perhaps you will find moments free from considering and see how to begin struggling with it and studying it. It is mechanical, a mechanical attitude, the same as identification. Q. Is self-justification always a manifestation of internal considering? A. It is connected with it, but it is another thing. Internal considering does not need any justification. One must have a reason for justifying, but if one is in internal considering, one always justifies it. Internal considering means identification; external considering means struggle with identification. Internal considering is mechanical; external considering means at least attention. So by practising non-identifying, by trying to control attention, you find many opportunities of studying external considering and, if you find examples, perhaps you will find methods of struggling with internal considering and transforming it into the practice of external considering. For instance, you are talking to somebody from whom you want to get something. Say he knows something and you want him to tell you what he knows. Then you must speak in the way he would like, not argue, not oppose him. External considering is always practical. Q. Does inner considering mean considering oneself too much? A. It always takes the form of inner bargaining, of thinking that other people do not consider you enough. It is very important to understand inner considering. There are so many subtle forms of it we do not notice, and yet our life is filled with it. Q. Is desire to be noticed considering? A. Both desire to be and not to be noticed is considering. There are many psychological states that ordinary psychology cannot explain or describe which depend on identifying and considering. Q. How is it best to think of inner considering? A. You must try in free moments to have a right mind about it. When you are considering, it is too late. You must think of typical cases of considering, of what produces it, and then have a right point of view about it, realize how useless and ridiculous it is. Then compare it with external considering, and try not to forget it. If you do this you may remember it when a moment of considering comes, and perhaps it will not come. What is really important is to think about considering when you are free from it, and not justify or hide it from yourself. Q. The more I try to work, the more I seem to consider internally. It seems the most difficult thing to deal with. A. Considering cannot grow if you work, it only becomes more visible. And that means that it diminishes, for it cannot be seen without it diminishing. The fact that you notice it proves that it has become less strong. This is a natural illusion, the same as when one feels that one does not understand whereas before one understood. This means that one begins to understand. The first doubt about one's understanding already means a certain understanding.

129

Q. I think I have not got the right idea about identification. Does it mean that things control us and not that we control things? \nA. Identification is a very difficult thing to describe, because no definitions are possible. Such as we are we are never free from identifying. If we believe that we do not identify with something, we are identified with the idea that we are not identified. You cannot describe identification in logical terms. You have to find a moment of identification, catch it, and then compare things with that moment. Identification is everywhere, at every moment of ordinary life. When you begin self-observation, some forms of identification already become impossible. But in ordinary life almost everything is identification. It is a very important psychological feature that permeates the whole of our life, and we do not notice it because we are in it. The best way to understand it is to find some examples. For instance, if you see a cat with a rabbit or a mouse — this is identification. Then find analogies to this picture in yourself. Only, you must understand that it is there every moment, not only at exceptional moments. Identification is an almost permanent state in us. You must be able to see this state apart from yourself, separate it from yourself, and that can only be done by trying to become more conscious, trying to remember yourself, to be aware of yourself. Only when you become more aware of yourself are you able to struggle with manifestations like identification. \n\nQ. I find when I am identified it is nearly always with things inside me. \nA. Perhaps you are right; perhaps you are not right. You may think you are identified with one thing when in reality you are identified with quite a different thing. This does not matter at all; what matters is the state of identification. In the state of identification you cannot feel right, see right, judge right. But the subject of identification is not important: the result is the same. \n\nQ. So what is the way to overcome identification? \nA. That is another thing. It is different in different cases. First it is necessary to see; then it is necessary to put something against it. \n\nQ. What do you mean by 'put something against it'? \nA. Just turn your attention to something more important. You must learn to distinguish the important from the less important, and if you turn your attention to more important things you become less identified with unimportant things. You must realize that identification can never help you; it only makes things more confused and more difficult. If you realize even that—that alone may help in some cases. People think that to be identified helps them, they do not see that it only makes things more difficult. It has no useful energy at all, only destructive energy. \n\nQ. Is identification mainly emotion? \nA. It always has an emotional element—a kind of emotional disturbance, but sometimes it becomes a habit, so that one does not even notice the emotion. \n\nQ. I realize that it is important to be emotional in the right way, but when I feel something emotionally in the work, I soon destroy the whole thing. \nA. Only identification is destructive. Emotion can only give new energy, new understanding. You take identification for emotion. You do not know emotion without identification, so, in the beginning, you cannot visualize an emotion free from it. People often think they speak about an emotional function when in reality they speak about identification. \n\nQ. Is it possible for us, as we are now, to have any feeling at all without identifying? \nA. Very difficult, unless we begin to watch ourselves. Then easy kinds of identification—I mean easy individually—will respond to treatment. But everyone has his own specialties in identification. For instance, it is easy for me not to identify with music, for another it may be very difficult. \n\nQ. Is love without identification possible? \nA. I would say love is impossible with identification. Identification kills all emotions, except negative emotions. With identification only the unpleasant side remains. \n\nQ. Non-identifying does not mean aloofness? \nA. On the contrary, aloofness needs identification. Non-identifying is quite a different thing. \n\nQ. If you are identified with an idea, how can you stop it? \nA. First by understanding what identification means and then by trying to remember yourself. Begin with simple cases, then later you can deal with the more difficult. \n\nQ. As you develop self-remembering do you acquire a sort of detached attitude, more free from identification? \nA. Detached attitude in the sense that you know your attitudes better; you know what is useful to you and what is not useful. If you do not remember yourself it is easy to make a mistake about it. For instance, one can undertake some kind of study that is really quite useless. Self-remembering helps understanding, and understanding always means bringing everything to a certain centre. You must have a central point in all your work, in all your attitudes, and self-remembering is a necessary condition for that. We must talk more about identifying if it is not clear. It will become more clear when you find two or three good examples. It is a certain state in which you are in the power of things. \n\nQ. If I look closely and think deeply, does it mean I have become identified? \nA. No, identifying is a special thing, it means losing oneself. As I said, it is not so much a question of what one is identified with. Identification is a state. You must understand that many things you ascribe to things outside you are really in you. Take for instance fear. Fear is independent of things. If you are in a state of fear, you can be afraid of an ash-tray. This often happens in pathological states, and a pathological state is only an intensified ordinary state. You are afraid, and then you choose what to be afraid of. This fact makes it possible to struggle with these things, because they are in you. \n\nQ. Can we have any understanding with identification? \nA. How much can you understand in deep sleep, which is what identification is? If you remember your aim, realize your position and see the danger of sleep, it will help you to sleep less. \n\nQ. What is the difference between sympathy and identification? \nA. It is quite another thing; it is a normal and legitimate emotion and can exist without identification. There may be sympathy without identification and sympathy with identification. When sympathy is mixed with identification, it often ends in anger or another negative emotion. \n\nQ. You spoke of losing oneself in identification. Which self? \nA. All, everything. Identifying is a very interesting idea. There are two stages in the process of identifying. The first stage denotes the process of becoming identified, the second a state when identification is complete. \n\nQ. The first stage is quite harmless? \nA. If it attracts too much attention and occupies too much time, it leads to the second. \n\nQ. When you desire something, can you desire it without identification? \nA. Identification is not obligatory. But if you desire to hit someone, you cannot do it without identification; if identification disappears, you do not want to any longer. It is possible not to lose oneself; losing oneself is not a necessary element at all. \n\nQ. Is it possible to identify with two things at once? \nA With ten thousand! It is necessary to observe and observe. From one point of view struggling with identification is not so difficult, because, if we can see it, it becomes so ridiculous that we cannot remain identified. Other people's identification always seems ridiculous and ours may become so too. Laughter may be useful in this respect if we can turn it on ourselves. \n\nQ. I cannot see why identification is a bad thing. \nA. Identification is a bad thing if you want to awake, but if you want to sleep, then it is a good thing. \n\nQ. Would not everything we do suffer if we kept our minds on keeping awake instead of attending to what we are doing? \nA. I have already explained that it is quite the opposite. We can do well whatever we are doing only as much as we are awake. The more we are asleep, the worse we do the thing we are doing—there are no exceptions. You take it academically, simply as a word, but between deep sleep and complete awakening there are different degrees, and you pass from one degree to another. \n\nQ. If we feel more awake, we should not overtax these moments, should we? \nA. How can we overtax them? These moments are too short even if we have glimpses. We can only try not to forget them and act in accordance with these moments. This is all we can do. \n\nQ. Can you say that identification is being in the grip of something, not being able to shake off some idea in mind? \nA. Being in the grip of things is an extreme case. There are many small identifications which are very difficult to observe, and these are the most important because they keep us mechanical. We must realize that we always pass from one identification to another. If a man looks at a wall, he is identified with the wall. \n\nQ. How does identification diner from associations? \nA. Associations are quite another thing; they can be more controlled or less controlled, but they have nothing to do with identification. Different associations are a necessary part of thinking; we define things by associations and we do everything with the help of associations. \n\nQ. I cannot see why an 'I' changes. Can the cause always be seen in some identification? \nA. It is always by associations. A certain number of 'I's try to push their way to the front, so as soon as one loses oneself in one of them it is replaced by another. We think that 'I's are just passive, indifferent things, but emotions, associations, memories, always work. That is why it is useful to stop thinking, even occasionally, as an exercise. Then you will begin to see how difficult it is to do it. Your question simply shows that you have never tried, otherwise you would know. \n\nQ. Is concentration identification? \nA. Concentration is controlled action; identification controls you. \n\nQ. Is concentration possible for us? \nA. There are degrees. Intentional concentration for half an hour is impossible. If we could concentrate without external help, we would be conscious. But everything has degrees. \n\nQ. Is the beginning of a new observation identification with the object you observe? \nA. Identification happens when you are repelled or attracted by something. Study or observation does not necessarily produce identification, but attraction and repulsion always does. Also, we use too strong a language, and this automatically produces identification. We have many automatic appliances of this sort. \n\nQ. What can I do about identification? I feel that I always lose myself in whatever I do. It does not seem possible to be different. \nA. No, it is possible. If you have to do something, you have to do it, but you may identify more or identify less. There is nothing hopeless in it so long as you remember about it. Try to observe; you do not always identify to the same extent; sometimes you identify so that you can see nothing else, at other times you can see something. If things were always the same, there would be no chance for us, but they always vary in degree of intensity, and that gives a possibility of change. Everything we do, we have to learn in advance. If you want to drive a car, you have to learn beforehand. If you work now, in time you will have more control. \n\nQ. Why is it wrong to be completely absorbed in one's work? \nA. It will be bad work. If you are identified, you can never get good results. It is one of our illusions to think that we must lose ourselves to get good results, for in this way we only get poor results. When one is identified, one does not exist; only the thing exists with which one is identified. \n\nQ. Is the aim of non-identifying to free the mind from the object? \nA. The aim is to awake. Identifying is a feature of sleep; identified mind is asleep. Freedom from identifying is one of the sides of awakening. A state where identifying does not exist is quite possible, but we do not observe it in life and we do not notice that we are constantly identified. Identifying cannot disappear by itself; struggle is necessary. \n\nQ. How can anyone awake if identification is universal? \nA. One can only awake as a result of effort, of struggle against it. But first one must understand what to identify means. As in everything else, so in identification there are degrees. In observing oneself one finds when one is more identified, less identified or not identified at all. If one wants to awake, one must and can get free from identification. As we are, every moment of our life we are lost, we are never free, because we identify. \n\nQ. Can you give an example of identification? \nA. We identify all the time, that is why it is difficult to give an example. For instance, take likes and dislikes, they all mean identification, especially dislikes. They cannot exist without identification and generally they are nothing but identification. Usually people imagine that they have many more dislikes than they actually have. If they investigate and analyse them, they will probably find that they only dislike one or two things. When I studied it, there was only one real dislike that I could find in myself. But you must find your own examples; it must be verified by personal experience. If at a moment of a strong identification you try to stop it, you will see the idea. \n\nQ. But I still do not understand what it is! \nA. Let us try from the intellectual side. You realize that you do not remember yourself? Try to see why you cannot and you will find that identification prevents you. Then you will see what it is. All these things are connected. \n\nQ. Is non-identifying the only way to know what identifying is? \nA. No, as I explained, by observing it, because it is not always the same. We do not notice the temperature of our body except when it becomes a little higher or lower than normal. In the same way we can notice identification when it is stronger or weaker than usual. By comparing these degrees we can see what it is. \n\nQ. In struggling with identification is it necessary to know why one is identified? \nA. One is identified not for any particular reason or purpose, but in all cases because one cannot help it. How can you know why you identify? But you must know why you struggle. This is the thing. If you do not forget the reason why, you will be ten times more successful. Very often we begin struggling and then forget why. There are many forms of identification, but the first step is to see it; the second step is to struggle with it in order to become free from it. As I said, it is a process, not a moment; we are in it all the time. We spend our energy in the wrong way on identification and negative emotions; they are open taps from which our energy flows out. \n\nQ. Can one suddenly change the energy of anger into something else? One has tremendous energy at these moments. \nA. One has tremendous energy, and it works by itself, without control, and makes one act in a certain way. Why? What is the connecting link? Identification is the link. Stop identification and you will have this energy at your disposal. How can you do this? Not at once; it needs practice at easier moments. When emotion is very strong you cannot do it. It is necessary to know more, to be prepared. If you know how not to identify at the right moment, you will have great energy at your disposal. What you do with it is another thing; you may lose it again on something quite useless. But it needs practice. You cannot learn to swim when you fall into the sea during a storm— you must learn in calm water. Then, if you fall in, you may perhaps be able to swim. I repeat again: it is impossible to be conscious if you are identified. This is one of the difficulties that comes later, because people have some favourite identifications which they do not want to give up, and at the same time they say they want to be conscious. The two things cannot go together. There are many incompatible things in life, and identification and consciousness are two of the most incompatible. \n\nQ. How can one avoid the reaction which comes after feeling very enthusiastic? Is it due to identification? \nA. Yes, this reaction comes as a result of identification. Struggle with identification will prevent it from happening. It is not what you call enthusiasm that produces the reaction, but the identification. Identification is always followed by this reaction. \n\nQ. Is a bored man identified with nothing? \nA. Boredom is also identification—one of the biggest. It is identification with oneself, with something in oneself. \n\nQ. It seems to me I cannot study a person without losing myself in him or her, yet I understand that this is wrong? \nA. It is a wrong idea that one cannot study a person or anything else without losing oneself. If you lose yourself in anything, you cannot study it. Identifying is always a weakening element: the more you identify the worse your study is and the smaller the results. You may remember that in the first lecture I said that identifying with people takes the form of considering. There are two kinds of considering: internal and external. Internal considering is the same as identifying. External considering needs a certain amount of self-remembering; it means taking into account other people's weaknesses, putting oneself in their place. Often in life it is described by the word 'tact'; only tact may be educated or accidental. External considering means control. If we learn to use it consciously, it will give us a possibility of control. Internal considering is when we feel that people do not give us enough, do not appreciate us enough. If one considers internally one misses moments of external considering. External considering must be cultivated, internal considering must be eliminated. But first observe and see how often you miss moments of external considering and what an enormous role internal considering plays in life. Study of internal considering, of mechanicalness, of lying, of imagination, of identification shows that they all belong to us, that we are always in these states. When you see this, you realize the difficulty of work on oneself. Such as you are you cannot begin to get something new; you will see that first you must scrub the machine clean; it is too covered with rust. We think we are what we are. Unfortunately we are not what we are but what we have become; we are not natural beings. We are too asleep, we lie too much, we live too much in imagination, we identify too much. We think we have to do with real beings, but in reality we have to do with imaginary beings. Almost all we know about ourselves is imaginary. Beneath all this agglomeration man is quite different. We have many imaginary things we must throw off before we can come to real things. So long as we live in imaginary things, we cannot see the value of the real; and only when we come to real things in ourselves can we see what is real outside us. We have too much accidental growth in us. \n\nQ. If one retired from the world, surely one would overcome identification, considering and negative emotion? \nA. This question is often asked, but one cannot be at all sure that it would be easier. Besides you can find descriptions in literature of how people attained a very high degree of development in seclusion, but when they came in contact with other people they at once lost all they had gained. In schools of the Fourth Way it was found that the best conditions for study and work on oneself are a man's ordinary conditions of life, because from one point of view these conditions are easier and from another they are the most difficult. So if a man gets something in these conditions he will keep it in all conditions, whereas if he gets it in special conditions he will lose it in other conditions.

108

Q. If it is not yet ready to be called a school, what can make it so? A. Only work of its members on their own being, understanding of the principles of school work and discipline of a certain very definite kind. If we want to create a school, because we have come to the conclusion that we cannot change by ourselves without it, we must take part in the building of the school. This is the method of the Fourth Way. In the religious way schools already exist, but here, if we want a school, we must take part in the building of it. But first you must learn. When you know enough, you will know what to do.\r\n

Every centre is adapted to work with a certain kind of energy, and it receives exactly what it needs; but all the centres steal from one another, and so a centre that needs a higher kind of energy is reduced to working with a lower kind, or a centre suited for working with a less potent energy uses a more potent, more explosive energy. This is how the machine works at present. Imagine several furnaces—one has to work on crude oil, another on wood, a third on petrol. Suppose the one designed for wood is given petrol: we can expect nothing but explosions. And then imagine a furnace designed for petrol and you will see that it cannot work properly on wood or coal. We must distinguish four energies working through us: physical or mechanical energy—for instance, moving this table; life energy which makes the body absorb food, reconstruct tissues, and so on; psychic or mental energy, with which the centres work, and most important of all, energy of consciousness. Energy of consciousness is not recognized by psychology and by scientific schools. Consciousness is regarded as part of psychic functions. Other schools deny consciousness altogether and regard everything as mechanical. Some schools deny the existence of life energy. But life energy is different from mechanical energy, and living matter can be created only from living matter. All growth proceeds with life energy. Psychic energy is the energy with which centres work. They can work with consciousness or without consciousness, but the results are different, although not so different that the difference can be easily distinguished in others. One can know consciousness only in oneself. For every thought, feeling or action, or for being conscious, we must have corresponding energy. If we have not got it, we go down and work with lower energy—lead merely an animal or vegetable life. Then again we accumulate energy, again have thoughts, can again be conscious for a short time. Even an enormous amount of physical energy cannot produce a thought. For thought a different, a stronger solution is necessary. And consciousness requires a still quicker, more explosive energy.

The Illuminatus! Trilogy

Author: Robert Shea and Robert Anton Wilson

Publisher: Fine Communications (1998)

791

APPENDIX LAMED: THE TACTICS OF MAGICK \r\n \r\n>The human brain evidently operates on some variation of the famous principle enunciated in The Hunting of the Snark: 'What I tell you three times is true.' \r\n>—NORBERT WEINER, Cybernetics \r\n \r\nThe most important idea in the Book of Sacred Magic of Abra-Melin the Mage is the simple-looking formula 'Invoke often.' \r\n\r\nThe most successful form of treatment for so-called mental disorders, the Behavior Therapy of Pavlov, Skinner, Wolpe, et al., could well be summarized in two similar words: 'Reinforce often.' ('Reinforcement,' for all practical purposes, means the same as the layman's term 'reward.' The essence of Behavior Therapy is rewarding desired behavior; the behavior 'as if by magic' begins to occur more and more often as the rewards continue.) Advertising, as everybody knows, is based on the axiom 'Repeat often.' Those who think they are 'materialists' and think that 'materialism' requires them to deny all facts which do not square with their definition of 'matter' are loath to admit the well-documented and extensive list of individuals who have been cured of serious maladies by that very vulgar and absurd form of magick known as Christian Science. Nonetheless, the reader who wants to understand this classic work of immortal literature will have to analyze its deepest meanings, guided by an awareness that there is no essential difference between magick, Behavior Therapy, advertising, and Christian Science. All of them can be condensed into Abra-Melin's simple 'Invoke often.' Reality, as Simon Moon says, is thermoplastic, not thermosetting. It is not quite Silly-Putty, as Mr. Paul Krassner once claimed, but is much closer to Silly-Putty than we generally realize. \r\n\r\nIf you are told often enough that 'Budweiser is the king of beers,' Budweiser will eventually taste somewhat better— perhaps a great deal better— than it tasted before this magick spell was cast. If a behavior therapist in the pay of the communists rewards you every time you repeat a communist slogan, you will repeat it more often, and begin to slide imperceptibly toward the same kind of belief that Christian Scientists have for their mantras. And if a Christian Scientist tells himself every day that his ulcer is going away, the ulcer will disappear more rapidly than it would have had he not subjected himself to this homemade advertising campaign. Finally, if a magician invokes the Great God Pan often enough, the Great God Pan will appear just as certainly as heterosexual behavior appears in homosexuals who are being handled (or manhandled) by Behavior Therapy. The opposite and reciprocal of 'Invoke often' is 'Banish often.' The magician wishing for a manifestation of Pan will not only invoke Pan directly and verbally, create Panlike conditions in his temple, reinforce Pan associations in every gesture and every article of furniture, use the colors and perfumes associated with Pan, etc.; he will also banish other gods verbally, banish them by removing their associated furnitures and colors and perfumes, and banish them in every other way. The Behavior Therapist calls this 'negative reinforcement,' and in treating a patient who is afraid of elevators he will not only reinforce (reward) every instance in which the patient rides an elevator without terror, but will also negatively reinforce (punish) each indication of terror shown by the patient. The Christian Scientist, of course, uses a mantra or spell which both reinforces health and negatively reinforces (banishes) illness.* Similarly, a commercial not only motivates the listener toward the sponsor's product but discourages interest in all 'false gods'- by subsuming them under the rubric of the despised and contemptible Brand X. * The basic Christian Science mantra, known as 'The Scientific Statement of Being,' no less, is as follows: 'There is no life, truth, intelligence nor substance in matter. All is infinite mind and its infinite manifestation, for God is all in all, Spirit is immortal truth: matter is mortal error. Spirit is the real and eternal; matter is the unreal and temporal. Spirit is God and man is His image and likeness. Therefore man is not material, he is spiritual.' The fact that these statements are, in terms of the scientific criteria, 'meaningless,' 'non-operational,' and 'footless' is actually totally irrelevant. They work. Try them and see. As Aleister Crowley, no friend of Mrs. Eddy's, wrote, 'Enough of Because! May he be damned for a dog!' Hypnotism, debate, and countless other games have the same mechanism: Invoke often and Banish often. \r\n\r\nThe reader who seeks a deeper understanding of this argument can obtain it by putting these principles to the test. If you are afraid that you might, in this Christian environment, fall into taking the Christian Science mantra too seriously, try instead the following simple experiment. For forty days and forty nights, begin each day by invoking and praising the world in itself as an expression of the Egyptian deities. Recite at dawn: I bless Ra, the fierce sun burning bright, I bless Isis-Luna in the night, I bless the air, the Horus-hawk, I bless the earth on which I walk. Repeat at moonrise. Continue for the full forty days and forty nights. We say without any reservations that, at a minimum, you will feel happier and more at home in this part of the galaxy (and will also understand better Uncle John Feather's attitude toward our planet); at maximum, you may find rewards beyond your expectations, and will be converted to using this mantra for the rest of your life. (If the results are exceptionally good, you just might start believing in ancient Egyptian gods.) \r\n\r\nA selection of magick techniques which will offend the reason of no materialist can be found in Laura Archera Huxley's You Are Not the Target (a powerful mantra, the title!), in Gestalt Therapy, by Peris, Heferline, and Goodman, and in Mind Games, by Masters and Houston. All this, of course, is programming your own trip by manipulating appropriate clusters of word, sound, image, and emotional (prajna) energy. The aspect of magick which puzzles, perplexes, and provokes the modern mentality is that in which the operator programs somebody else's trip, acting at a distance. It is incredible and insulting, to this type of person, if one asserts that our Mr. Nkrumah Fubar could program a headache for the President of the United States. He might grant that such manipulating of energy is possible if the President was told about Mr. Fubar's spells, but he will not accept that it works just as well when the subject has no conscious knowledge of the curse. The magical theory that 5 = 6 has no conviction for such a skeptic, and magicians have not yet proposed a better theory. The materialist then asserts that all cases where magic did appear to work under this handicap are illusions, delusions, hallucinations, 'coincidences,'* misapprehensions, 'luck,' accident, or downright hoax. * Look up the etymology of that word some time and see if it means anything. He does not seem to realize that asserting this is equivalent to asserting that reality is, after all, thermoplastic— for he is admitting that many people live in a different reality than his own. Rather than leave him to grapple as best he can with this self-contradiction, we suggest that he consult Psychic Discoveries Behind the Iron Curtain, by Ostrander and Schroder—especially Chapter 11, 'From Animals to Cybernetics: The Search for a Theory of Psi.' He might realize that when 'matter' is fully understood, there is nothing a materialist need reject in magick action at a distance, which has been well explored by scientists committed to the rigid Marxist form of dialectical materialism. \r\n\r\nThose who have kept alive the ancient traditions of magick, such as the Ordo Templi Orientalis, will realize that the essential secret is sexual (as Saul tries to explain in the Sixth Trip) and that more light can be found in the writings of Wilhelm Reich, M. D., than in the current Soviet research. But Dr. Reich was jailed as a quack by the U.S. Government, and we would not ask our readers to consider the possibility that the U.S. Government could ever be Wrong about anything. Any psychoanalyst will guess at once the most probable symbolic meanings of the Rose and the Cross; but no psychologist engaged in psi research has applied this key to the deciphering of traditional magic texts. The earliest reference to freemasonry in English occurs in Andersen's 'Muses Threnody,' 1638: \r\n\r\n>For we be brethren of the Rosey Cross \r\n>We have the Mason Word and second sight \r\n\r\nbut no parapsychologist has followed up the obvious clue contained in this conjunction of the vaginal rose, the phallic cross, the word of invocation, and the phenomenon of thought projection. That the taboos against sexuality are still latent in our culture explains part of this blindness; fear of opening the door to the most insidious and subtle forms of paranoia is another part. (If the magick can work at a distance, the repressed thought goes, which of its is safe?) A close and objective study of the anti-LSD hysteria in America will shed further light on the mechanisms of avoidance here discussed. Of course, there are further offenses and affronts to the rationalist in the deeper study of magick. We all know, for instance, that words are only arbitrary conventions with no intrinsic connection to the things they symbolize, yet magick involves the use of words in a manner that seems to imply that some such connection, or even identity, actually exists. The reader might analyze some powerful bits of language not generally considered magical, and he will find something of the key. For instance, the 2 + 3 pattern in 'Hail Eris'/'All hail Discordia' is not unlike the 2 + 3 in 'Holy Mary, Mother of God,' or that in the 'L.S./M.F.T.' which once sold many cartons of cigarettes to our parents; and the 2 + 3 in Crowley's 'Io Pan! Io Pan Pan!' is a relative of these. Thus, when a magician says that you must shout 'Abrahadabra,' and no other word, at the most intensely emotional moment in an invocation, he exaggerates; you may substitute other words; but you will abort the result if you depart too far from the five-beat pattern of 'Abrahadabra.' A glance at the end of Appendix Beth will save the reader from misunderstanding the true tenor of these remarks. \r\n\r\nBut this brings us to the magical theory of reality. Mahatma Guru Sri Paramahansa Shivaji (Aleister Crowley again, under another pen-name) writes in Yoga for Yahoos: \r\n\r\n>Let us consider a piece of cheese. We say that this has certain qualities, shape, structure, color, solidity, weight, taste, smell, consistency and the rest; but investigation has shown that this is all illusory. Where are these qualities? Not in the cheese, for different observers give quite different accounts of it. Not in ourselves, for we do not perceive them in the absence of the cheese . . . What then are these qualities of which we are so sure? They would not exist without our brains; they would not exist without the cheese. They are the results of the union, that is of the Yoga, of the seer and seen, of subject and object... \r\n\r\nThere is nothing here with which a modern physicist could quarrel; and this is the magical theory of the universe. The magician assumes that sensed reality - the panorama of impressions monitored by the senses and collated by the brain— is radically different from so-called objective reality.¹ About the latter 'reality' we can only form speculations or theories which, if we are very careful and subtle, will not contradict either logic or the reports of the senses. This lack of contradiction is rare; some conflicts between theory and logic, or between theory and sense-data, are not discovered for centuries (for example, the wandering of Mercury away from the Newtonian calculation of its orbit). And even when achieved, lack of contradiction is proof only that the theory is not totally false. It is never, in any case, proof that the theory is totally true— for an indefinite number of such theories can be constructed from the known data at any time. For instance, the geometries of Euclid, of Gauss and Reimann, of Lobachevski, and of Fuller all work well enough on the surface of the earth, and it not yet clear whether the Gauss-Reimann or the Fuller system works better in interstellar space. \r\n\r\nIf we have this much freedom in choosing our theories about 'objective reality,' we have even more liberty in deciphering the 'given' or transactional sensed reality. The ordinary person senses as he or she has been taught to sense —that is, as they have been programmed by their society. The magician is a self-programmer. Using invocation and evocation— which are functionally identical with self-conditioning, auto-suggestion, and hypnosis, as shown above— he or she edits or orchestrates sensed reality like an artist.^{2\r\n\r\nThis} book, being part of the only serious conspiracy it describes— that is, part of Operation Mindfuck— has programmed the reader in ways that he or she will not understand for a period of months (or perhaps years). When that understanding is achieved, the real import of this appendix (and of the equation 5 = 6) will be clearer. Officials at Harvard thought Dr. Timothy Leary was joking when he warned that students should not be allowed to indiscriminately remove dangerous, habit-forming books from the library unless each student proves a definite need for each volume. (For instance, you have lost track of Joe Malik's mysterious dogs by now.) It is strange that one can make the clearest possible statements and yet be understood by many to have said the opposite. \r\n\r\nThe Rite of Shiva, as performed by Joe Malik during the SSS Black Mass, contains the central secret of all magick, very explicitly, yet most people can reread that section a dozen, or a hundred times, and never understand what the secret is. For instance, Miss Portinari was a typical Catholic girl in every way— except for an unusual tendency to take Catholicism seriously— until she began menstruating and performing spiritual meditations every day.³ One morning, during her meditation period, she visualized the Sacred Heart of Jesus with unusual clarity; immediately another image, distinctly shocking to her, came to mind with equal vividness. She recounted this experience to her confessor the next Saturday, and he warned her, gravely, that meditation was not healthy for a young girl, unless she intended to take the oath of seclusion and enter a convent. She had no intention of doing that, but rebelliously (and guiltily) continued her meditations anyway. The disturbing second image persisted whenever she thought of the Sacred Heart; she began to suspect that this was sent by the Devil to distract her from meditation. \r\n\r\nOne weekend, when she was home from convent school on vacation, her parents decided she was the right age to be introduced to Roman society. (Actually, they, like most well-off Italian families, had already chosen which daughter would be given to the church— and it wasn't her. Hence, this early introduction to la dolce vita.) One of the outstanding ornaments of Rome at that time was the 'eccentric international businessman' Mr. Hagbard Celine, and he was at the party to which Miss Portinari was taken that evening. It was around eleven, and she had consumed perhaps a little too much Piper Heidseck, when she happened to find herself standing near a small group who were listening rapt-ly to a story the strange Celine was telling. Miss Portinari wondered what this creature might be saying—he was reputedly even more cynical and materialistic than other international money-grubbers, and Miss Portinari was, at that time, the kind of conservative Catholic idealist who finds capitalists even more dreadful than socialists. She idly tuned in on his words; he was talking English, but she understood that language adequately. \r\n' 'Son, son,' Hagbbard recited, ' 'with two beautiful women throwing themselves at you, why are you sitting alone in your room jacking off?' Miss Portinari blushed furiously and drank some more champagne to conceal it. She hated the man already, knowing that she would surrender her virginity to him at the earliest opportunity; of such complexities are intellectual Catholic adolescents capable. \r\n'And the boy replied,' Hagbard went on, ' 'I guess you just answered your own question, Ma.' ' There was a shocked silence. \r\n'The case is quite typical,' Hagbard added blandly, obviously finished. 'Professor Freud recounts even more startling family dramas.' \r\n'I don't see ...' a celebrated French auto racer began, frowning. Then he smiled. 'Oh,' he said, 'was the boy an American?' \r\nMiss Portinari left the group perhaps a bit too hurriedly (she felt a few eyes following her) and quickly refilled her champagne glass. A half-hour later she was standing on the veranda, trying to clear her head in the night air, when a shadow moved near her and Celine appeared amid a cloud of cigar smoke. \r\n'The moon has a fat jaw tonight,' he said in Italian. 'Looks like somebody punched her in the mouth.' \r\n'Are you a poet in addition to your other accomplishments?' she asked coolly. 'That sounds as if it might be American verse.' \r\nHe laughed— a clear peal, like a stallion whinnying. 'Quite so,' he said. 'I just came from Rapallo, where I was talking to America's major poet of this century. How old are you?' he asked suddenly. \r\n'Almost sixteen,' she said fumbling the words. \r\n'Almost fifteen,' he corrected ungallantly. \r\n'If it's any affair of yours—' \r\n'It might be,' he replied easily. 'I need a girl your age for something I have in mind.' \r\n'I can imagine. Something foul.' He stepped further out of the shadows and closer. \r\n'Child,' he said, 'are you religious?' \r\n'I suppose you regard that as old-fashioned,' she replied, imagining his mouth on her breast and thinking of paintings of Mary nursing the Infant. \r\n'At this point in history,' he said simply, 'it's the only thing that isn't old-fashioned. What was your birthdate? Never mind— you must be a Virgo.' \r\n'I am,' she said. (His teeth would bite her nipple, but very gently. He would know enough to do that.) 'But that is superstition, not religion.' \r\n'I wish I could draw a precise line between religion, superstition, and science.' He smiled. 'I find that they keep running together. You are Catholic, of course?' His persistence was maddening. \r\n'I am too proud to believe an absurdity, and therefore I am not a Protestant,' she replied— immediately fearing that he would recognize the plagiarism. \r\n'What symbol means the most to you?' he asked, with the blandness of a prosecuting attorney setting a trap. \r\n'The cross,' she said quickly. She didn't want him to know the truth. \r\n'No.' He again corrected her ungallantly. 'The Sacred Heart.' \r\nThen she knew he was of Satan's party. \r\n'I must go,' she said. \r\n'Meditate further on the Sacred Heart,' he said, his eyes blazing like a hypnotist's (a cornball gimmick, he was thinking privately, but it might work). 'Meditate on it deeply, child. You will find in it the essential of Catholicism — and the essential of all other religion.' \r\n'I think you are mad,' she responded, leaving the veranda with undignified haste. But two weeks later, during her morning meditation, she suddenly understood the Sacred Heart. At lunchtime she disappeared—leaving behind a note to the Mother Superior of the convent school and another note for her parents— and went in search of Hagbard. She had even more potential than he realized, and (as elsewhere recorded) within two years he abdicated in her favor. They never became lovers.⁴ \r\n\r\nThe importance of symbols— images— as the link between word and primordial energy demonstrates the unity between magick and yoga. Both magick and yoga— we reiterate—are methods of self-programming employing synchronistically connected chains of word, image, and bio-energy. Thus, rationalists, who are all puritans, have never considered the fact that disbelief in magick is found only in puritanical societies. The reason for this is simple: Puritans are incapable of guessing what magick is essentially all about. It can even be surely ventured that only those who have experienced true love, in the classic Albigensian or troubadour sense of that expression, are equipped to understand even the most clear-cut exposition of the mysteries.⁵ \r\n\r\nThe eye in the triangle; for instance, is not primarily a symbol of the Christian Trinity, as the gullible assume— except insofar as the Christian Trinity is itself a visual (or verbal) elaboration on a much older meaning. Nor is this symbol representative of the Eye of Osiris or even of the Eye of Horus, as some have ventured; it is venerated, for instance, among the Cao Dai sect in Vietnam, who never heard of Osiris or Horus. The eye's meaning can be found quite simply by meditating on Tarot Trump XV, the Devil, which corresponds, on the Tree of Life, to the Hebrew letter ayin, the eye. The reader who realizes that 'The Devil' is only a late rendering of the Great God Pan has already solved the mystery of the eye, and the triangle has its usual meaning. The two together are the union of Yod, the father, with He, the Mother, as in Yod-He-Vau-He, the holy unspeakable name of God. Vau, the Holy Ghost, is the result of their union, and final He is the divine ecstasy which follows. One might even venture that one who contemplates this key to the identities of Pan, the Devil, the Great Father, and the Great Mother will eventually come to a new, more complete understanding of the Christian Trinity itself, and especially of its most mysterious member, Vau, the elusive Holy Ghost. \r\n\r\nThe pentagram comes in two forms but always represents the fullest extension of the human psyche— the male human psyche in particular. The pentagram with one horn exalted is, quite naturally, associated with the right-hand path; and the two-horned pentagram with the left-hand path. (The Knights Templar, very appropriately, inscribed the head of Baphomet, the goat-headed deity who was their equivalent of Pan or the Devil, within the left-handed pentagram in such wise that each 'horn' contained one of Baphomet's horns.) It is to be observed that the traditionally sinister⁷ left-hand pentagram contains an internal pentagon with one point upward, whereas the right-hand pentagram contains an internal pentagon with one point downward; this nicely illustrates the Law of Opposites.⁸ The pentagon in the Sacred Chao is tilted from the perpendicular so that it cannot be said to have any points directly upward or directly downward—or perhaps can be said to have 1 ½ points up and 1 ½ points down⁹ — thereby illustrating the Reconciliation of Opposites. All that can be said against the method of the left-hand pentagram, without prejudice, is that this form of the sacrament is always destructive of the Holy Spirit, in a certain sense. It should be remembered that the right-hand pentagram method is also destructive in most cases, especially by those practitioners so roundly condemned in Chapter 14 of Joyce's Ulysses— and this group is certainly the majority these days. In view of the ecological crisis, it might even be wise to encourage the left-hand method and discourage the right-hand method at this time, to balance the Sacred Numbers. \r\n\r\nVery few readers of the Golden Bough have pierced Sir Prof. Dr. Frazer's veil of euphemism and surmised the exact method used by Isis in restoring life to Osiris, although this is shown quite clearly in extant Egyptian frescoes. Those who are acquainted with this simple technique of resurrecting the dead (which is at least partially successful in all cases and totally successful in most) will have no trouble in skrying the esoteric connotations of the Sacred Chao— or of the Taoist yin-yang or the astrological sign of cancer. The method almost completely reverses that of the pentagrams, right or left, and it can even be said that in a certain sense it was not Osiris himself but his brother, Set, symbolically understood, who was the object of Isis's magical workings. In every case, without exception, a magical or mystical symbol always refers to one of the very few¹⁰ variations of the same, very special variety of human sacrifice: the 'one eye opening' or the 'one hand clapping'; and this sacrifice cannot be partial— it must culminate in death if it is to be efficacious. The literal-mindedness of the Saures, in the novel, caused them to become a menace to life on earth; the reader should bear this in mind. The sacrifice is not simple. It is a species of cowardice, epidemic in Anglo-Saxon nations for more than three centuries, which causes most who seek success in this field to stop short before the death of the victim. Anything less than death—that is, complete oblivion—simply will not work.¹¹ (One will find more clarity on this crucial point in the poetry of John Donne than in most treatises alleging to explain the secrets of magick.) \r\n\r\nThe symbolism of the swastika is quite adequately explained in Wilhelm Reich's Mass Psychology of Fascism. Ouroboros, the serpent eating its own tail, is chiefly emblematic of the Mass of the Holy Ghost.¹² The Roman Catholic symbolism of the Sacred Heart is strikingly overt, especially to readers of Frazer and Payne-Knight. In essence, it is the same notion conveyed by the cartoonist's conventional rendering of Cupid shooting his arrow into a red pulsating heart. This is the basic meaning of the Dying God and the Resurrection. The identification of Christ with the pelican who stabs its own heart with its beak (to feed its young) is an analogous rendering of the same motif. We repeat that it was only because the Saure family so misread these simple symbols that they became cruel and sadistic. In essence, then, the basic symbols, of magic, mythology, and religion—whether Eastern or Western, ancient or modern, 'right-hand' or 'left-hand'—are so simple that only the pernicious habit of looking for alleged 'profundities' and 'mysteries' prevents people from automatically understanding them almost without thinking. The meaning of the hexagram— the female equivalent of the male pentagram— was explicated by Freud himself, but most students, convinced that the answer could not be so elementary and down-to-earth, continue to look into the clouds. \r\n\r\n¹ See the anthology Perception, edited by Robert Blake, Ph.D., and especially the chapter by psychologist Carl Rogers, which demonstrates that people's perceptions change while they are in psychotherapy. As William Blake noted, 'The fool sees not the same tree that the wise man sees.' \r\n² Everybody, of course, does this unconsciously; see the paragraph about the cheese. The magician, doing it consciously, controls it. \r\n³ These two signs of growth often appear at the same time, being DNA-triggered openings of the fourth neural circuit. \r\n⁴ They were quite good friends, though, and he did fuck her occasionally. \r\n⁵ This book has stated it as clearly as possible in a number of places, but some readers are still wondering what we are holding back. \r\n⁶ This being has more in common with the ordinary nocturnal visitor, sometimes called a 'ghost,' than is immediately evident to the uninitiated. Cf. the well-documented association of poltergeist disturbances with adolescents. \r\n⁷ This association, attributing diabolism to the left-hand path, is oversimplified, prejudiced, and superstitious. In general, it can be said that the left-hand pentagram is suitable for both invocations and evocations, whereas the right-hand pentagram is suitable only for evocations, and mat is the only important difference. (It is assumed that the reader understands the pentagram as an exclusively male symbol.) \r\n⁸ Cf. the Tarot trumps II and III—the Magus, holding one arm upward and one downward, and the High Priestess, sitting between the pillars of Day and Night. (The Priestess is also associated with the Hebrew letter gimmel, the camel, and part of the meaning of this symbolism is contained in the shapes of the camel's back and the Hebrew letter.) \r\n⁹ This makes it quite useless for summoning werewolves. The Sacred Chao, however, is intended to teach a philosophical lesson, not to attract individuals with dubious pastimes. \r\n¹⁰ Fewer than seventy, according to a classical enumeration. \r\n¹¹ The magician must always identify fully with the victim, and share every agonized contortion to the utmost. Any attitude of standing aside and watching, as in a theatrical performance, or any intellectualization during the moments when the sword is doing its brutal but necessary work, or any squeamishness or guilt or revulsion, creates the two-mindedness against which Hagbard so vehemently warns in Never Whistle While You're Pissing. In a sense, only the mind dies. \r\n¹² See Israel Regardie, The Tree of Life.\r\n

Suffering, Suicide and Immortality

Author: Arthur Schopenhauer

Publisher: Dover Publications (2006)

The Origins and History of Consciousness

Author: Erich Neumann

Publisher: Princeton University Press (1954)

329

Pure existence in the unconscious, which primitive man shares with the animal, is indeed nonhuman and prehuman. The fact that the dawn of consciousness and the creation of the world are parallel processes which throw up the same symbolism indicates that the world actually 'exists' only to the degree that it is cognized by an ego. A differentiated world is the reflection of a self-differentiating consciousness. The multiple archetypes and symbol groups split off from a primordial archetype are identical with the ego's greater range of experience, knowledge, and insight. Under the total impact of experience in the dawn period no particularized forms could be recognized, for the tremendous force of it extinguished the ego in a sort of numinous convulsion. But a more informed human consciousness can experience, in the multiplicity of religions and philosophies, theologies and psychologies, the innumerable facets and meanings of the numinous, now anatomized into image and symbol, attribute and revelation. That is to say, although the primal unity can only be experienced fragmentarily, it has at least come within range of conscious experience, whereas for the undeveloped ego it was utterly overwhelming.

143

The masculine trend, however, is towards greater co-ordination of spirit, ego, consciousness, and will. Because man discovers his true self in consciousness, and is a stranger to himself in the unconscious, which he must inevitably experience as feminine, the development of masculine culture means development of consciousness.

The youth struggling for self-consciousness now begins, in so far as he is an individual, to have a personal fate, and for him the Great Mother becomes the deadly and unfaithful mother. She selects one young man after another to love and destroy. In this way she becomes 'the harlot.' The sacred prostitute - which is what the Great Mother really is, as the vessel of fertility - takes on the negative character of the fickle jade and destroyer. With this, the great revaluation of the feminine begins its conversion into the negative, thereafter carried to extremes in the patriarchal religions of the West. The growth of self-consciouness and the strengthening of masculinity thrust the image of the Great Mother into the background; the patriarchal society splits it up, and while only the picture of the good Mother is retained in consciousness, her terrible aspect is relegated to the unconscious*.\n\n *Author's footnote: The splitting of the Great Mother into a conscious 'good' mother and unconscious 'evil' one is a basic phenomenon in the psychology of neurosis. The situation then is that consciously the neurotic has a 'good relation' to the mother, but in the gingerbread house of this love there is hidden the witch, who gobbles up little children and grants them, as a reward, a passive, irresponsible existence without an ego. Analysis then uncovers the companion picture of the Terrible Mother, an awe-inspiring figure who with threats and intimidations puts a ban on sexuality. The results are masturbation, real or symbolic impotence, self-castration, suicide, etc. It makes no difference whether the picture of the Terrible Mother remains unconscious or is projected; in either case the very idea of coitus, of any connection with the female, will activate the fear of castration.'

Lost in the Cosmos

Author: Walker Percy

Publisher: Farrar Straus & Giroux (1983)

The only cure for depression is suicide.

This is not meant as a bad joke, but as the serious proposal of suicide as a valid option. Unless the option is entertained seriously, its therapeutic value is lost. No threat is credible unless the threatener means it.

This treatment of depression requires a reversal of the usual therapeutic rationale. The therapeutic rationale, which has never been questioned, is that depression is a symptom. A symptom implies an illness; there is something wrong with you. An illness should be treated.

Suppose you are depressed. You may be mildly or seriously depressed, clinically depressed, or suicidal. What do you usually do? Do nothing or something. If something, what is done is always based on the premise that something is wrong with you and therefore it should be remedied. You are treated. You apply to friend, counselor, physician, minister, group. You take a trip, take anti-depressant drugs, change jobs, change wife or husband or 'sexual partner.'

Now, call into question the unspoken assumption: something is wrong with you. Like Copernicus and Einstein, turn the universe upside down and begin with a new assumption.

Assume that you are quite right. You are depressed because you have every reason to be depressed. No member of the other two million species which inhabit the earth - and who are luckily exempt from depression - would fail to be depressed if it lived the life you lead. You live in a deranged age - more deranged than usual, because despite great scientific and technological advances, man has not the faintest idea of who he is or what he is doing.

Begin with the reverse hypothesis, like Copernicus and Einstein. You are depressed because you should be. You are entitled to your depression. In fact, you'd be deranged if you were not depressed. Consider the only adults who are never depressed: chuckleheads, California surfers, and fundamentalist Christians who believe they have had a personal encounter with Jesus and are saved for once and all. Would you trade your depression to become any of these?

Now consider, not the usual therapeutic approach, but a more ancient and honorable alternative, the Roman option. I do not care for life in this deranged world, it is not an honorable way to live; therefore, like Cato, I take my leave. Or, as Ivan said to God in The Brothers Karamazov: If you exist, I respectfully return my ticket. Now notice that as soon as suicide is taken as a serious alternative, a curious thing happens. To be or not to be becomes a true choice, where before you were stuck with to be. Your only choice was how to be least painfully, either by counseling, narcotizing, boozing, groupizing, womanizing, man-hopping, or changing your sexual preference.

If you are serious about the choice, certain consequences follow. Consider the alternatives. Suppose you elect suicide. Very well. You exit. Then what? What happens after you exit? Nothing much. Very little, indeed. After a ripple or two, the water closes over your head as if you had never existed. You are not indispensable, after all. You are not even a black hole in the Cosmos. All that stress and anxiety was for nothing. Your fellow townsmen will have something to talk about for a few days. Your neighbors will profess shock and enjoy it. One or two might miss you, perhaps your family, who will also resent the disgrace. Your creditors will resent the inconvenience. Your lawyers will be pleased. Your psychiatrist will be displeased. The priest or minister or rabbi will say a few words over you and down you will go on the green tapes and that's the end of you. In a surprisingly short time, everyone is back in the rut of his own self as if you had never existed.

Now, in the light of this alternative, consider the other alternative. You can elect suicide, but you decide not to. What happens? All at once, you are dispensed. Why not live, instead of dying? You are free to do so. You are like a prisoner released from the cell of his life. You notice that the door to the cell is ajar and that the sun is shining outside. Why not take a walk down the street? Where you might have been dead, you are alive. The sun is shining.

Suddenly you feel like a castaway on an island. You can't believe your good fortune. You feel for broken bones. You are in one piece, sole survivor of a foundered ship who captain and crew had worried themselves into a fatal funk. And here you are, cast up on a beach and taken in by islanders who, it turns out, are themselves worried sick - over what? Over status, saving face, self-esteem, national rivalries, boredom, anxiety, depression from which they seek relief mainly in wars and the natural catastrophes which regularly overtake their neighbors.

And you, an ex-suicide, lying on the beach? In what way have you been freed by the serious entertainment of your hypothetical suicide? Are you not free for the first time in your life to consider the folly of man, the most absurd of all the species, and to contemplate the comic mystery of your own existence? And even to consider which is the more absurd state of affairs, the manifest absurdity of your predicament: lost in the Cosmos and no news of how you got into such a fix or how to get out - or the even more preposterous eventuality that news did come from the God of the Cosmos, who took pity on your ridiculous plight and entered the space and time of your insignificant planet to tell you something.

The difference between a non-suicide and an ex-suicide leaving the house for work, at eight o'clock on an ordinary morning: The non-suicide is a little traveling suck of care, sucking care with him from the past and being sucked toward care in the future. His breath is high in his chest. The ex-suicide opens his front door, sits down on the steps and laughs. Since he has the option of being dead, he has nothing to lose by being alive. It is good to be alive. He goes to work because he doesn't have to.

What Do You Say After You Say Hello?

Author: Eric Berne

Publisher: Grove Press (1972)

Man's Search for Meaning

Author: Viktor Frankl

Publisher: Pocket Books (1997)