This action might not be possible to undo. Are you sure you want to continue?
Symbol of Sleeping Man from the LIBER MUTUS
But not seeing what we are like we blame others. how we are acting. and so on. So the Work begins with seeing what one is like. if we treat people without consideration for their feelings and do not know it. From then on. we first of all have to realise what kind of life we have now. and what we really are. not to feel owed something. Through not seeing what we are like. feelings. we do not . what kind of person one is. By means of it we can see our thoughts. We cannot understand that we are two people unless we begin to understand what it means to observe ourselves. moods. We will begin to behave differently. disappointments. We will begin to realise we are two people and always have been. I . This is the beginning of becoming another person. All forms of suffering are due to this 'oneself. what we are saying. Other people realise what we are like: as we are. As long as we remain this 'oneself our life cannot alter. after a time a new memory begins.the person we suppose ourselves to be.until we begin to observe ourselves. What we have supposed ourselves to be is imaginary. We see a world outside: that is what our senses give us. If we observe what we are thinking and feeling. we shall always be suffering from their wish to keep away from us. not to blame other people. we begin to realise we are not what we supposed ourselves to be. Our life depends on this thing called 'oneself. Only Self-Observation shows us this. For example. Unless we see that we are behaving like this we cannot change. But we have an organ inside ourselves which can observe this thing called oneself. If we wish to have a different life. we believe we are not properly treated. It will always attract the same misfortunes. a memory about ourselves.ONE Everyone is two people . But the senses are turned outwards from oneself and cannot see what one is.
But this means noticing. and have the strength to bear what we observe. calmly. not only that we have done something wrong. It is small and weak to begin with. When Observing'!' is established in us. and begin to show us what we are like .and thereby we can be changed. moods. Help cannot reach us while we are self-satisfied. to restore the ordinary feeling of ourselves. because we are being parted from the illusion of ourselves.an observing part. in every daily act. the way we react to others. We have to observe. that they are not really what they suppose themselves to be. is in darkness. how we think. When we observe what we are really like we make ourselves open to receive help . we remain mechanical. the way we talk. We cannot be changed unless we see the kind of person we a:-e. But its first object is to make us more conscious of ourselves. When we begin to observe ourselves sincerely our whole fate begins to change. the criticisms we make. This Work says that help exists for those who begin to realise. It is undeveloped. how we judge others. When we notice that words come out of our mouths willy-nilly we begin to 2 3 . Unless we detach ourselves from these things. without criticising.When we see the contradictions between our imaginary 'ourselves'. the opinions from which we argue. but it can be developed. cruelty. We practise Self-Observation in order to increase our consciousness. and not with trying to change outer circumstances or other people: but it must be uncritical SelfObservation. of consciousness of what is going on there. and without an increase in consciousness nothing in ourselves . it is from this'!. but what happens inside us afterwards. over a long period. We stop and begin to put ourselves in the right. always in the same way. and feel. our vanity. for instance. We have naturally a small degree of Self-Observation. but it never gets beyond a certain point. Our psychic life. our inner life. We must get to know these things thoroughly.can be changed. are only concerned not to be foolish or ridiculous. talking or behaving under certain circumstances. until we begin to let in a ray of light. and an observed part. We begin to realise that we have rested on an entirely false basis. we begin to change. that everything else follows.or in mankind . In order to begin to observe oneself begin with something specific. The practical side of this Work begins with SelfObservation. and do not notice what is going on inside us. the way we are flattered. For this to happen we have to divide ourselves in two . Only by making ourselves more conscious to ourselves does it enable us to begin to change. We begin to criticise ourselves. There can be no change in us if we are stopped by selfcriticism. emotions. We have to pass beyond this point. and speak. objectively. but it is like a window to let in light. the way we think. In ordinary life we see only what is outside us. TWO The object of Self-Observation is to enable us to change ourselves. But we have an internal sense. the resentment of what is said to us. attached to ourselves and. in everything said and felt. This is difficult because we are identified.help that can really change us. naturally. and what we really are.
whether of oneself or of the world lies here. and we do not see that we are responsible for the situation. and that what others said of us is true. Man is mechanical. until Self-Observation shows us that we are not what we imagine but are machines. Self-Observation shows us this bit by bit. which we cannot check. This would mean that we 5 4 . we make room for others. and that there is something not ourselves in us. If we change. It is being asleep to ourselves that makes us go on behaving as we I r: ~ had observed ourselves sufficiently to become more conscious of ourselves and it is this that alters a situation. and change. prevent us from changing. We imagine we know ourselves. But we think we know and that we remember. But we cannot change unless we observe ourselves. and that we are one. We are deluded by thinking that what is outside us should be changed. by letting in light. Then. and this is the starting-point of this system called the Work. and nothing can be changed unless we let light into this darkness. begins the change in us by its own action: for this light is consciousness. But we can become aware that we criticise. do. provided that it is uncritical. We are living in a state of internal darkness. But we are reacting automatically to life at every moment. Everyone is a point of possible change. unchanging 'I'. the Work says. Self-Observation is to make us more conscious of ourselves. Through our attitude to others all kinds of frictions arise. This Wark begins with oneself. When we begin to realise that things speak out of us and actions take place from us without our consciousness. uncritical Self-Observation will prevent many things from taking place in us. We do not see into ourselves. and SelfObservation. and he reacts to life mechanically. The illusion that we are conscious. First we must observe ourselves uncritically. We believe we have a permanent. We miss the point if we think it is about external affairs. The first step in changing oneself is to realise gradually that what one takes as oneself is a machine. and its aim is to change oneself. and show us what is not us at all.see that we have no consciousness. we begin to get a new view of ourselves. We have to study ourselves as if we were another person independent of ourselves.
When we are on the level where we imagine we can be helped as we are. thinking we are awake. The nature of help is. and is actually our right. Help can only reach us when we realise we are asleep. ignorance . no help can reach us. Man asleep cannot obtain help.all these and many other things prevent help from reaching us. and everything does merely happen. and then the giving up -of the illusions and pictures of oneself. First this requires the acknowledgment that we are asleep. If we could awaken. a new world would become possible. but to change one's being.the Work says . and if he were to open his eyes to this he would see that there is a rope above his head which he can climb up : but in order to reach this rope he has to jump. But an individual man can wake up to the realisation that he is on the edge of a precipice. so that help can enter him. From this Work. Anything can happen in this world. for an entire change of his being. If we really feel our situation. The fourth state is consciousness of the truth of things as they are. We live . Complacency. unless we wake up. Mankind is fast asleep. Then help can reach us. and is walking towards the edge of a precipice that it does not see. But the third state of consciousness is the first truly waking state. occupied with our daily affairs. vanity. Prayer was originally to ask for help to lift one to a higher level of consciousness. There are Four states of consciousness actual and possible to man: Diagram 4 3 2 I State of Objective Consciousness State of Self-Awareness of Self-Consciousness or SelfRemembering (First truly waking state) So-called Waking State Sleep with dreams Unless we can attain the third state of consciousness we cannot receive help. man is regarded as not conscious. and we ourselves are asleep. by means of Self-Observation. The Lord's Prayer is designed to make a man remember himself. self-satisfaction. first. merely intensify the sleep of humanity. 6 7 . In the first state of consciousness we are acutally asleep in bed. All our theories of improving the world.in a world of sleeping humanity. while we are still asleep. that is. It always will. One can no longer retain the same opinions or judge others in the same way. We imagine we are fully conscious. It is not to add to what one is. The first increase of consciousness we can develop is through real self-knowledge. When on realises one is asleep one realises one must have help. There is a Work parable that illustrates the situation of man at present.THREE Change means to change what one is now. we will try to lift ourselves to a new level of consciousness. For anything better to exist we must change ourselves.when he lifts himself up to the third state of consciousness. and through Self-Remembering raise the level of consciousness in ourselves to a higher state. This Work teaches that there is help. THE WORK IDEA OF HELP We can get help if we work on ourselves. to show us where we are wrong. but it only touches a man and makes its presence known when he lifts himself up to it. In the second state of consciousness we walk about the world.
This shows how intellectual centre cannot by itself control other centres. To become conscious we have to begin to observe ourselves. The working of the body is controlled by instinctive centre.for instance. an emotional man. drinking. We must understand that if we are exhausted in one centre it is possible to use the force in another. hot. what we are feeling. and instinctive centre looks after all the inner workings of the body. All these are separately controlled by what the Work calls centres. the moving activity of the hands when playing the piano. But we can then use another centre. To a certain extent we can resist an emotion or sensation. This is the first truly waking state. concentrate on something. and emotional centre controls what emotions we feel. or do some muscular task. the circulation of the blood. feeling. or Self-A wareness. We can work out a problem. hot or cold. well or ill. but many. what sensations we are having.FOUR Help exists but can only reach the third level of consciousness . If this force is used up it cannot do its work properly. and each is necessary for human life. Mechanically we act from the centre which is stored with force and is attracted by something. Each has its different interests which are not antagonistic but complementary to each other. or Self-Remembering. If we wish to know ourselves in the right way to be more conscious of ourselves. an instinctive man who feels hungry. The first stage in self-change then is to realise that one is not one person. We are a thinking man. we must first observe these four men in ourselves. but we cannot direct what kind of emotion or sensation we have. We have to observe ourselves aright. what our movements are. The mind of moving centre works differently from the mind of intellectual centre . in a definite direction. that we are not one. Take for instance getting up early. Intellectual centre controls our thinking. and the difficulties involved. showing we are not a unity. cold. thirsty. what we are thinking. moving centre controls all the movements of the body. We must realise we are four different people. breathing. eating. or make ourselves hungry. a moving man. etc. We cannot go on using one centre for as long as we fancy. Everything we do takes force . in contrast to the intellectual activity of the mind when thinking and conversmg. 8 9 . But we cannot make ourselves have a particular emotion. Two centres must be in agreement to control a third. If a man observes himself only in relation to intellectual centre and emotional centre he will see that he is two people and not one.called the state of Self-Consciousness. First. Our lives are distributed over the centres. We often think one thing and feel another because the different centres do not work in harmony. and sensation. four people with different minds. moving about.thinking. we have to observe what we are saying. Each centre has a certain amount of force available to it at a particular time to work it. Now the intellectual and moving centres can be made to act by direct effort. It looks after all the inner work of the organisation of the body of which intellectmil centre knows nothing. The force is exhausted. from a definite starting-point. Balanced Man means a man in whom all centres work normally and have their right periods of activity. such as the digestion of food.
Each of these three men is characterised by having one centre mainly at work. is for First example: take a Number 1 (moving) 2 3 Man .2 3 1. enthusiasm and dejection. First example: take a man who likes activity and a man who likes to think . but they are unlike in that one has developed in Moving Centre and the other in Intellectual Centre. the next he is depressed and moody. Emotional Centre.whose primary concern is with action and muscular work. People who have begun to reach the level of Number 4 Man begin. He is pre-occupied with himself. love and hate. and not good at exams. But he studies the history wars. with a theory about everything.and to approach situations with the wrong centre is useless. 3 2 1. he is a theorist. His life swings between hope and despair. Each centre requires its own development. fond of sport. but he feels little~ is upset or moody.2 or 3. Number 4 Man has all the centres more or less equally developed.whose primary concern physical comfort. and each centre does its own work as may be appropriate to the situation. Number 3 is intellectual man. Number 1 Man has to be further classified according to whether he is: Number I Moving . They are alike in that they both have the same centres. He of He not So six formulations of man can be made: 1 2 3. Which of these men we are can only be found out by Self-Observation. Humanity is divided into three types of man . Mechanical Humanity is lopsided because life is viewed through one centre only.a Number 1 Man and a Number 3 Man.FIVE All men have Intellectual Centre. To reach Number 4 Man it is necessary to work on oneself consciously. Governed by his body. but a harsh disciplinarian. His centre of gravity lies in Intellectual Cente. gets through exams quite easily. Number 4 Man. and Number 3 Man.a soldier. 10 . 1 3 2. and strategy. and who will be lazy and inactive. A 1 2 3 (instinctive) Man is concerned chiefly with eating. 11 The Majority of mankind is either Number 1 Instinctive or Number 1 Moving Man. however. and consequently the people belonging to the mechanical circle of humanity do not understand one another. and perhaps non-military subjects. His own thoughts and other people's recorded thoughts interest him more than anything else. But proper approach to life necessitates the proper working of all centres . He is concerned with his likes and dislikes. like and dislike. Number 2 is emotional man who feels everything. Such a man hardly thinks at all. Number 4 Man is not mechanical.Number 1 Man. is not merely 1. At one moment he is enthusiastic and exalted. The aim and object of this Work is to reach Balanced Man. An educated man. If they try to meet they each wish to talk of things which arise from their predominating centres. Second example: take a Number 1 (instinctive) 3 2 Man. to understand one another. at the same time. he will be easily depressed. and the Instinctive and Moving Centres. become sulky and moody. but in different men these centres are very differently developed. is also a soldier. 2 1 3. the other centres to a certain extent work in him. Number I Instinctive . so that one centre does not usurp the function of another. Number 2 Man. His emotions make him moody or sensitive or jealous. 3 1 2. will be lazy and disinclined to make effort.
from profession. This is illusion. permanent 'I' that never changes. One 'I' makes a promise that other 'I's know 13 12 . Eventually the child takes as himself all that has been acquired. Man is compared in a Work allegory to 'A House in Disorder'. The Master is away. from environment. When the telephone rings. mannerisms. taking charge of us. Some 'I's are waking up. from something real. Observing oneself from the standpoint of many 'I's. He is in fact multiple. from imitation. or at least know nothing of what the first 'I' said. Therefore no new experience is useless. Over a long period Self-Observation will show us this multitude. At this point it acquires affectations. Man has not one will but many contradictory wills. etc. but with Essence. but lives almost all his life asleep. and the servants are doing what they like. They see clearly what is going on. In life people do not understand one another because they have no common language. and a real. Personality begins to form itself very early in life. now another speaks. to each of which we say 'I'. etc. and make all sorts of promises and orders under this pretence. and one may contradict another. each centre in him being a different mind. Each 'II in a man has been acquired from some experience in life. we begin to realise it is not the same person always speaking. Man is not conscious. and band together with the intention of putting order in the house. in the hope that this will attract the return of the Master. He has not a permanent 'I' but a multitude of II'S. SIX We have seen that man is not one. We notice that different 'I's speak at different times of the day. Some of these servants feel that there is a better state possible. from fantasy. though we call it 'I'. once one understands the direction in which evolution lies.To begin to approach Number 4 Man a person must be willing to develop those sides of himself which are lacking in development. as soon as the child begins to imitate. Man is not born with Personality. We ascribe to ourselves many things which we do not possess such as full consciouness. some 'I's are going to sleep. At every moment these II's change: now one. Weare changing all the time. they speak and pretend that they are the Master. will. The first step to understanding one another is to learn a common language. but four.
Try to notice the intonation with which different 'I's speak. The first sign of wrong attitude to life. But mostly. Notice the II's you are in when you are alone: notice how they change when anyone comes into the room. It begins to imitate. But. We therefore come to a new standpoint: that of realising our lives are spoiled by suffering. and notice how they often contradict one another. The Work says that the world is governed not by sex or power. These are especially the II's that twist things. our level of being. But people won't . being born amongst sleeping people. and that is one reason why Personality is formed. and wishing to be rid of all useless self-pity. called negative emotions. A baby is born as Essence.lffering. and that those ought to be different. SEVEN Unless we see what factor in ourselves stands in our way we cannot grow. and imagine that what happens to us is exceptional. It is of course small. To change life means to change ourselves. but will get worse. we have the illusion that change for the improvement of our life depends on outer circumstances.that is by certain states of the emotional centre. All this produces suffering. If we wish to develop we have to be able to observe ourselves. But if we begin to realise that it is ourselves. The first thing we have to do to change ourselves is to give up our suffering. that are revengeful or bitter. that lie about everything. we can begin to change. and understand the necessity of working on ourselves because our probkm lies in ourselves. and is awake in so far as it really is Essence. not merely the same. but quite real. and if we want to develop we have to prevent them from taking charge. and the sense of grievance and 15 14 . the first illusion. we cannot change. is useless sl. This is what makes us unhappy. because we have not understood the nature of life. because this is all we do see. that are full of selfpity or malice.they struggle to keep it. but by negative emotions . And unless we come to this point of consciousness everything will remain. We struggle with difficulties .i nothing about. Try to observe yourself from the standpoint of different 'lIs existing in you.yes but think of our lives as spoiled. it soon falls asleep. It is usual to see all our difficulties as being due to causes outside ourselves. Some 'lIs are very dangerous. we know that everything depends on our efforts to change ourselves. This refers to suffering. We must try to discover by Self-Observation what it is that keeps us in the same place in ourselves. This happens because we approach life through our own ideas of what it ought to be. and don't wish to know. cannot undergo an inner development. If we can come to the point of realising that our problems lie in ourselves. that attracts our life. Unless we give up suffering.
elegance. in this world.it should not be there. This effort needs Work ideas. We can live in a better world. jealous. 16 ••••• Negative emotions may take very subtle forms but eventually they all lead down to violence. Or it may be that we are attached to the other side of the same coin .to the idea of not being ambitious. We have to feel that life owes us nothing. we should ask for our debts to be cancelled. properly translated. to dwell on its misfortunes. etc. The Centres Intellectual Centre is born with a negative part and a postiive part. There is a particular reason why negative emotions are even worse than this. after having observed our negative emotions. so do we become free. self-evaluation. Life ideas encourage useless suffering. to hurt others. stupidity. merit. and other people owe us nothing. On the contrary we have to feel that we owe to others and owe to life more than we can repay. but we are not in contact with them. As we eliminate from ourselves the idea that we are owed something by others. 'as we cancel the debts owed to us'. because they are involved in our whole attitude to life! Every situation needs a new standpoint by which to think of it. more intense. This infection forms the negative part in Emotional Centre. and in the end deprive us of pleasure. to speak crossly. We are attached to everything in ourselves: vanity. as in order to think there must be a comparison . an emptiness. By contact with adults a child learns to pity 'itself. a sense of futility and of being lost in a world we do not understand.. The Emotional Centre is not born with a negative part . Once negative emotion passes beyond a certain point it rouses deep-seated factors in the Instinctive Centre. The feeling of being owed is useless suffering.an ability to say 'yes' and 'no'. to feel grievances. beauty. But if we made contact with Higher Centres in our ordinary state. irritable. to be melancholy. etc. and this is work on oneself. and particularly to suffering. and people then want to hurt and murder one another. This dreadful infection of a child is something against which nothing can be done because it is not clearly recognized. our whole idea of ourselves has to be changed. of not bothering about life. These must be weakened for a change to take place. if negative emotions are reduced to a minimum. accomplishments. 17 . And this infection is handed on from generation to generation. If. we shall see that our whole attitude to life needs changing. In the words of the Lord's Prayer. The Work is designed to put us in touch with Higher Centres. To change oneself one must be free from petty attachments and forms of imagination about oneself that hold us in the position we are in in life. moody. our lower centres would be rendered a thousand times worse. but it is acquired by the influence of people who are negative. It is impossible to overcome negative emotions alone. suspicious. it is due to the fact that we cannot hear Higher Centres. We have two Higher Centres in us Higher Intellectual. happiness and new interests. and Higher Emotional . When we feel a lack in ourselves. but while we are governed by negative emotions. not 'forgive'.despondency .that are fully developed and working. we struggle with our emotional life. the influences coming from Higher Centres cannot reach us. When we struggle with this we are suffering usefully.
If we value only knowledge. and despise the second because he is ignorant. We dislike his being. It is not difficult to realise that people have different kinds of knowledge. to make heroes of criminals. Different kinds of animals have different being.EIGHT From the standpoint of this Teaching. results in its misuse. man is not one . his level of being is higher than the first man's. To give knowledge to a person of being lower than his knowledge. does not cheat. From this we can see that knowledge and being are different. and an instinctivemovmg man. and that our relation to our knowledge is governed by our being. If some stock of wood has not matured rightly he will say something to the effect that its 'nature' has gone out of it. Understanding is defined as the resultant of knowledge and being. we shall admire the first man. because of his knowledge.we shall be baffled by him. A man is his understanding. From the point of view of centres he is three: an intellectual man. Relativity of knowledge can be understood. we must develop on the side of knowledge and on the side of being. If we only study the system intellectually. but it is not easy to realise that they have different kinds of being. there is the chance of change precisely through the understanding. not merely his knowledge.he is both. steals information without acknowledging it. no matter the place or the circumstances. Without understanding that this man has two sides . cheats. These two sides form him . and why the concept is so stressed. is full of envy.neither alone gives understanding. We make use of our knowledge according to our level of being. We can see that knowledge and being are relative in different people. Second example: A man has no particular knowledge. Knowledge by itself. we will come to a stop.two people with harmful knowledge of a third person: it is their level of being which determines their behaviour. For instance . nor merely his being. and we can describe his level of being as such and such.he is not a unity. The Work teaches that our knowledge and being should have equal development. Although this is obvious to us he does not realise it and is astonished that people do not like him. That means that as long as our being stays the same the same kind of things will happen to us. is not mean and petty. It is said that our level of being attracts our life. In order to change. This is the tendency today. consider Being. First example: A man of superior knowledge in his field. The Work also speaks of man in terms of knowledge and being. and a pig has different being from the being of a tiger. Although in knowledge he is undeveloped.knowledge and being . The conception of being is emphasized in the Work. keeps his word. We can develop on the side of being to a point. being by itself . First. The being of a snake is different from that of a grasshopper. We can know a lot and understand nothing. and that if we wish our life to be different a change in our level of being is necessary. but relativity of being is more difficult to understand. But a criminal cannot be taught because his level of being will always use his knowledge in a criminal way. He is talking about being. If the two are approximately equal. but is not malicious. an emotional man. and the being of a grasshopper from that of a pig. and yet be stupid or ignorant. A carpenter selects his wood according to its suitability for a job. If we try to work on being without studying the knowledge. There will be no increase of understanding. because we shall then have poor being. When we begin to understand what we did not understand before. but who does all kinds of mean and petty acts. and he cannot develop save through his understanding. 19 •• . and we must try to realise what being is. the result is that we understand our knowledge. whatever he does. 18 This judgement will define us. nothing will change.
and in this state mankind can do nothing. recurrently. In the New Testament man is compared to a seed. rituals. pilgrimages etc. he cannot evolve into what is possible for him.NINE Man is regarded as unfinished. The third idea about man is that as long as he remains asleep and mechanical he is used. and the Galaxy is only one of many Galaxies. For this reason it is said that man is a self-developing organism. then from this basis self-evolution becomes possible. his position would be without hope . disease. are useless because they are taken externally. The only starting-point of change is in us . The idea that man is a selfdeveloping organism means that he cannot develop under compulsion. man is a small thing in the universe.and that they should be different. It is said that unless a man dies to what he is now. even if their aim is to develop man.. But life uses us owing to our position on this planet. The earth is a small point in the solar-system. Man becomes of consequence only when he realises his meaning and destiny and begins to live more consciously. As long as being remains the same. the solar-system a small point in the Milky Way or Galaxy. Cosmically speaking. mankind attracts the same kind of life. what does it mean? It means that a man can only develop internally if he begins to understand the necessity of it. He is an experiment in self-evolution. Today mankind is being used more and more by 21 20 •••• . Man is in a bad position under many laws which do not necessarily contribute to his well-being. It would be his sole life. incomplete. If man were incapable of doing anything about himself. Weare asleep. If man is a special experiment on this earth. But if man is created a selfdeveloping organism life cannot fulfil him and is not supposed to fulfil him: his full meaning is not in life. It is only through internal freedom. a new experiment which might be wiped out in favour of another experiment. The next idea is that man is in a bad situation on this earth. The Work therefore begins by teaching that we must try to enter into ourselves. perfecting himself. No rules. It is only through new knowledge and work on our being that new understanding can be born. As he is mechanically. ceremonies or regulations. When we see we are wrong and realise what we are like and how we behave. and seeks for the means himself. All mankind is asleep from the point of view of this system. No external compulsion can bring this about. If man were only a machine he would not suffer his inner painful doubts and uncertainties. he is incomplete and undeveloped. with you . This is the only sense in which he is free and this freedom no-one can take from him. No-one can change life. with oneself. Man is free to change himself through his own understanding. He can only develop through understanding. and begin to see ourselves. simply because he would then be a machine: but everyone knows in a dim way that this is not the case . as distinct from the animals which cannot undergo an individual evolution.he would be subject to all that happens around him.in our spirit. but each person can change himself. He has the possibility of completing himself. can change him unless he begins to understand. and see the need. Prayers. but is capable of a further inner development. Rearrangement of outer things still leaves us under the same laws that use man. We begin to change when we begin to understand ourselves. which is one's understanding. but man cannot develop in this way at all. imperfect. To see God in the flesh would mean man being compelled to believe by the evidence of the senses. A definite transformation is being spoken about by which the experiment can be completed. This system begins with a man. and all that is necessary for this lies in him. that a man can evolve. war etc.and its object is to change you yourself. or other people. floods.
and a small part of Moving Centre. What we are taught forms Personality.cosmic forces outside him because he has discarded the power to awaken. Essence and Personality. etc. But people who have different rolls. and those with dissimilar ones may feel at a loss with one another. and it lives in its own world. or Self-Remembering. It understands scarcely anything. customs. Man consists of two parts. Life comes in as impressions. The baby has to grow. What Essence is. capable of evolving through his understanding. If we do something solely to be first. Impressions are deposited on rolls in the different centres. When it begins to speak and understand something of what people are saying.iedby what we acquire . At birth the centres are blank.are stored in these rolls. can man alter his situation on this earth. save the Instinctive Centre.and this will be at the expense of Essence. People with similar rolls may feel connected. which fall on the different centres. If in life we wish to be the foremost authority on some subject. may feel drawn to one another : in such cases it is some similarity in Essence. Personality begins to be formed. the more living is the inward' : St Paul). opinions. we increase Personality. Life is at a great distance from it. But a man only grows through a new growth of Essence. life comes nearer. who differ in Personality. This system turns round the central point that man is a self-developing organism. TEN ('The more our outward man dies away. and each centre has to develop its mind and intelligence.by which means he can come under new influences and reach help.mental. We have to understand that Essence is very soon surrounded by Personality. but it is undeveloped. all our efforts lead solely to a growth of Personality . and changing his level of being . what we really are. emotional and physical . 23 22 ••• . and study to do so. At birth a person is Essence. In the first two states of consciousness we are mechanical and cannot change. What we are born with is surroun<. A baby lives in Instinctive Centre: little by little it begins to develop in Moving Centre . and form rolls. All our habits . remains undeveloped. Essence is the part that can grow. By means of these rolls Personality is built.to walk. Everything we have learnt is stored in these Centres.beliefs. Only at the Third Level of Consciousness.
and take as ourselves. 24 25 . five or six. our feeling of'!'. Strictly speaking Essence is what we are. despite this. This enables the Essence little by little to become active and grow. Development begins when all this food is made disposable to Essence for its further growth. their Essence has not developed beyond a certain point. what he was born with. All the psychological teaching of this system is connected with the central idea of a development of Essence at the expense of Personality . our sense of ourselves. This food is the Personaltiy. Personality becomes active and Essence passive. the growth of Essence. Personality takes charge of us.In Esoteric teaching. gradually shifts from what we really are to what we acquire from life. But during our upbringing. Through a vague feeling of this. because if we wish at a later stage of life to grow individually.a confusion of things. the better. we cannot do so without this food of Personality. the point is to form food in us that later can feed Essence. Their understanding remains that of a child. as a seed. man is regarded as a seed capable of individual development. The real development is the development of what is really him. Nevertheless. as regards his possible individual development? Man is created a selfdeveloping organism. Through education and external circumstances in general. We can only grow at the expense of Personality. It can be to the extent that all that is real in us practically dies. We can only grow by making Personality passive. With us. Unless Personality forms itself round Essence by the action of life. and particularly on the quality of the food that is stored in Personality. It is taught what to believe in. is Essence. The Work says that Essence is capable of only a very small development by itself. what is useful.against what we take to be ourselves. So if we desire to change. and through imagination. people sometimes try to avoid life. say. we have to begin to go against ourselves in a certain way . that Personality must be formed. When it has developed as a plant. In other words. But it is only a step towards development. the development of Essence can only take place at the expense of Personality. and of certain results of its formation in us. But this Work says.a development that is impossible unless Personality has been formed first of all. The part of man that can grow. Essence cannot grow further than a certain point. Essence can grow by itself up to four. This means that we believe in all we have imitated . since it depends on Personality for its fulfilment. A child then leaves its Essence and becomes more and more immersed in the slowly forming Personality. and the richer the Personality. It then stops. In order to grow beyond a certain point. it must have food. What is the inner situation of man. Personality is what is not us.this side we have acquired. and so on . Personality must form itself in a man to relate him to life. it draws nourishment from the sun and the earth. An acorn feeds first on the substance that surrounds the germ of life contained in it. But though it is true that simple people are more essential.
from being real in its early years. the power of Imaginary'!' begins to be weakened. Take an example of. If the Essence of one person is attracted by another's Essence something real is possible . If we fail in this. for at all costs we feel bound to keep it alive and defend it both from others and ourselves. So when grown-up we are a conglomeration of 'I's which may act in different ways at different times. a false feeling of oneself is created. we feel depressed and hurt. we cease to be ourselves and gradually become an invented person.not one person with one will. It is this invented side. but of allowing it to develop. justifying and pretending. But we have to see that we imagined ourselves first in some grand walk of life. and the source of self-pity and negative emotions. We are the slave of our Imaginary II'. and are actually ordinary. selfadmiration. self-love. for it is pretence of the imagination. When we begin to observe ourselves with the aim of seeing different personalities. But Imaginery 'I' or False Personality acts in such a way as to make us believe that we are one and the same person at all times. and owing to this formation of Personality there is nothing real in the sense of this feeling of 'I'. It begins to be something not itself. to make oneself appear more clever or more in the right than one is. instead of being ourselves. in the inner world of reality in which we live. by asking for praise and encouragement. The False Personality in people injures relationships: they cannot be real. and to believe in it. is then. this Imaginary'!' or False Personality that prevents Essence from growing later on in life.we believe ourselves to be what imagination tells us. forced to imitate other people. For the essential feeling of oneself is substituted a misleading feeling of'!'. As we grow up and Personality is formed. It is said that False Personality is constructed out of imagination. It is not a matter of making Essence develop as it were by force. reading a book and imagining oneself the hero . The development of Essence after Personality has been formed depends on rendering False Personality and Imaginary'!' passive. When imagination has been consented to. Imagination is one of the most powerful forces acting on our inner life. False Personality is our self-liking. Only a man with real individuality has a Real Will and can do. This is why we cannot Ido'. in early years. But we are a 'house in disorder'. unchanging and permanent'!'.ELEVEN The question of the development of Essence does not lie in trying to find what in Essence itself should develop. We are sure that we have a single. Unless we realise we are not like this we cannot change. from the necessity of having to meet outer life. a false feeling of'!'. A particular side of Personaltiy is False Personality. Consequently we are always lying . The feeling of'!' passes outwards into the growing Personality. Everything the child imitates and invents concerning itself forms many different 'I's.if Personality does not ruin the situation. The centre-of-gravity of the feeling of ourselves passes into the artificial feeling of'!' which is composed of imagination. Try to observe lying for instance telling a story in such a way as to put oneself in 26 a favourable position. or hate people. That means that we have to discover by Self-Observation what is real and what is false in us. As False Personality is composed of imagination we must try to observe some of its forms. A child. This is the basis of False Personality. And we seek the satisfaction of being taken seriously by other people. We are many people each with a desire .by boasting. Essence cannot develop because it is surrounded by Personality. We see we are different from what 27 . We don't like admitting we are wrong. For in Personaltiy there is both much that is useful and much that is useless. For we also believe that we have Real Will and can 'do'.
movements. The First Line of Work is to change the kind of person one is. The·first useful effort we can make is the effort of SelfObservation . As long as False Personality is in power Essence will be incapable of growth. because it must be done consciously. take the instance of an irritable man who. TWEL VE PERSONAL EFFORTS A MAN MUST MAKE In order to change himself. This requires great and continual effort. The result is that he becomes even more irritable. given period. When we really see the different 'I's speaking. gives up smoking. and as Personality becomes passive. a man must work on himself. that we think one thing and feel something quite different. for instance. All efforts made must be useful in three respects .learning to observe ourselves uncritically. Our inner situation begins to alter. or to others in the Work. It is necessary to find the right state internally. can come nearer. As an example of useless effort.those with whom one is working. Noone can work only for himself. If one has observed one is irritable. who are nearest in understanding. nothing useful can result from any efforts we may make. by seeing. and we pass a little nearer to the state in which Real'!. Try to observe for a short. and on what we have observed in ourselves in relation to the Teaching.and ourselves. Unless we have observed ourselves and seen what we have to work on. or to oneself. emotions. an illusion about ourselves begins to tbe destroyed. 29 28 . so that without seeing the reason we can no longer work on ourselves.to the Work itself. sensations. so does Essence develop and become active.we imagined ourselves to be. and realise that if we behave badly or talk badly we harm the Work itself and other people in it . hearing of this system and not understanding it. But once we begin to realise our situation Essence is no longer held in check. The Second Line of Work is in connection with one's neighbours . Effort must be intelligent. thoughts. and it must be based on the direction the Work teaches. The Third Line of Work concerns the Work itself. we must think of what might harm it and what might help it. one is in a position to work on oneself usefully. for we have not the force to observe longer. where we really want to observe and realise that we can. For instance. The Teaching lays down these three lines of Work. But there are both useful and useless efforts.
Suppose he fully observes his irritation . That is why we are said to be asleep. When we identify with a problem. the state --of Self-Remembering. the less power will the irritation have over him. He is separated because he can observe it as something which is not himself. We are mastered by it. by forgetting that one's small aim is not everything. mood. But our natural right is the third state of consciousness. we put ourselves under its power. for instance.the first step in making a new system in us. Unless we can begin to SelfRemember. Aim must not be done publicly. we are identified with everything. For this reason we must learn and practise SelfObservation. to identify with working on oneself. and cannot remember ourselves. He can see it as an object. etc. By being identified we see only one side of a question. woes. he is to a certain extent separated from it. hatred. We put the feeling of'!' into it. because instead of being identified and being his irritation. The greatest hindrance to self-evolution is that we are constantly identified with what attracts our attention at a given moment. We thus live in a state of inner disorder. Let us return to the irritable man. Self-mastery begins with struggling with identifying. a situation.then his situation has changed. If we are instinctive man. 30 31 . He has drawn out of it some of the feeling of 'I'. To remember ourselves we must not identify. It is possible. It is particularly difficult to free ourselves from identifying because we feel our best work is done by being identified.every thought. we begin to see what not identifying with ourselves means. which is the first practical aim of the Teaching.Ordinarily we are identified with everything that takes place within us . we identify with the food we are especially fond of. emotion. We are so accustomed to identification that we only feel the taste of being identified. He is no longer so identified with himself. sensation. that causes identifying and gives no result. This means that we take it as ourselves. identifying with our surroundings. a feeling. too. and for this reason nothing can change in us. This has been brought about by the establishment of Observing-I . and the greater the power of his SelfObservation. Instinctive Man becomes the steak he eats. And for this reason we forget ourselves. When we realise we need not go with a mood etc. but can draw the feeling of'!' out of it. a person. We become whatever we identify with money... To learn how not to identify we must first not be identified with ourselves.
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