We are three-brained beings

As we are, we have three main centres of functioning: intellectual, emotional and instinctive/moving. We have the potential to develop two higher centres, but first the lower centres must become balanced. This is no small task.

We can begin by observing ourselves. This will allow us to become aware of where the centre of gravity of our functioning lies at a given point in time.

We tend to be most aware of our thoughts, although they can be confused with emotion, or even moving or instinctive impressions. Associative thinking goes on automatically most of the time in our inner landscape. Although it is possible to halt it momentarily with an act of will, associative thoughts soon begin again.

One method for observing the continuous stream of inner talking is directed attention. When we deliberately direct, and re-direct, our attention towards a specific subject, such as when we learn something new, it is possible to stop the automatic flow of thought for longer periods. Gurdjieff said that we need to develop active mentation. Associative thought is a long way from this, and directed attention is a step in the right direction. But first we need to become convinced that we are unable to control our associative thinking.

By observing ourselves, we can also begin to recognise the flavour of emotion and to differentiate it from thought. Each has its own distinctive taste that only you can recognise in relation to your inner world. Emotion is much quicker than thought and responds instantly to many situations. As we have been trained to use our intellect to evaluate the world around us we tend to ignore our emotional responses, even when the intellect eventually comes to the same conclusion.

Instinctive impressions can readily spill over into emotional function. For example, a physical ache can turn into a vague feeling of sadness.

Gurdjieff said that we need to become more emotional. Only when emotion also enters into our judgments can we awaken conscience. In order to become more emotional we must first be able to distinguish emotion from all the other impressions we receive.

In this system, instinctive function encompasses the autonomous working of the machine, such as our digestion, the circulation of the blood, our breathing, the secretion of hormones etc. With few exceptions, this goes on regardless of our will as any interference with it can be harmful. This is a highly complex and extremely sophisticated world that lies within our microcosm, but of which we are scarcely aware. We can begin to observe instinctive functioning by becoming alert to impressions coming from it such as hunger, which we may then be able to refine into a yearning for a particular food. Further work on sensing your body is possible in Gurdjieff’s directed meditations, known as sittings.

Moving function is distinct from instinctive function and can be observed in the speed with which it is capable of performing complex actions once it has mastered them. Examples include doing Rubik’s cube, swimming, chopping onions, skiing, writing. It is possible to read with moving function, as when you are suddenly unable to recall the last few pages of what you have just read. When intellectual function controls movement, the result is a much slower and more clumsy action. We can notice this when we learn to do something new such as juggling or knitting. Once the sequence of movements has passed to moving function, an entirely different result emerges.

Together, instinctive and moving function form part of the lower story with its centre of gravity in the lower abdomen. This also includes the sex function.

It is important to begin to distinguish between the host of impressions that we are receiving. This may eventually allow us to establish something that can exist independently of the activity of our centres.

The octave

The octave is the observable manifestation of all processes in creation.

Musicians will know that the octave is composed of increasing (or decreasing) rates of vibration, and that there are innumerable possible octaves. If we examine one octave, we will see that there are two intervals in the increase in the rate of vibrations. These occur between MI and FA and again between SI and the final DO. The rate of vibrations slows down and then speeds up again. This is shown in the musical scale by the absence of the semi-tone.

If we apply the law of octaves, or the Law of Seven as it is also known (the seven tones of the musical scale + DO again = an octave), to all processes, we can start to observe the Law of Seven in the world around us and in ourselves. This will allow us to verify for ourselves that the Law of Seven governs all processes.

We can become aware that at the point MI – FA the octave deviates form its original course; it takes a new direction. This is why nothing we start ever turns out the way we intended. We start something and then an accidental happening slightly changes the course of what we were

doing, and in our normal state we convince ourselves that this was actually more or less what we wanted.

If we start to observe ourselves sincerely, we will see that things only very rarely turn out as we originally intended. On the rare occasion that things do turn out as intended, quite by accident, we use this to convince ourselves that we are in fact masters of our destiny.

At the second interval, SI – DO, the force of the nearly-completed octave is usually enough to allow SI to pass into the next DO. However, we may also be able to observe the difficulty of completing projects. The final step can be the hardest, and often we leave things in a nearly finished state.

Ifwe want to begin work on ourselves we need to become aware of octaves in nature and in ourselves. It is enough to observe to begin with. Later, it may be possible for an experienced person, or ourselves, to provide the necessary shock to allow an octave to pass through an interval. We may then become able to achieve things that are not possible for man in his ordinary state.

We will also need to become gradually more aware of the two different types of octave: ascending octaves and descending octaves. For example, the Ray of Creation, the diagram that illustrates the universe, is a descending octave. Man’s spiritual path is an ascending octave. Often, what is taken for progress is in fact degeneration on a descending octave, as can be seen in the case of our own civilisation.

Negative emotion

We fill our lives with negative emotions. Anger, irritation, hatred, worry, fear, resentment, bitterness. There is nothing that we so much enjoy as experiencing negative emotions. This may sound strange, as most of us believe that we do everything in our power to avoid unpleasant emotions. If we observe our daydreaming without judging, we will quickly establish that we frequently indulge in fantasising about unpleasant things. Continued observation will show us our deep-seated affinity for negativity.

Emotional centre is the only centre that does not have two parts (positive and negative). Love, hope and joy are what rightfully belong to it. Grief is not a negative emotion, it is an organic response to loss. Nevertheless, the vast majority of what emotional centre processes is negative. We go over and over in our minds different negative scenarios, generating wrong work for emotional centre by allowing imagination to run uncontrolled. Our instinctive responses of pain or pleasure, like or dislike, are confused with emotion and emotional centre ends up doing wrong work by processing what rightfully belongs to instinctive or even moving centre.

For example, it is well known that prolonged pain can cause depression. This is an example of the work of instinctive centre being taken over by wrong work of emotional centre. This may be an extreme, but it happens all the time, in a smaller way. Continuous wrong work of centres uses up the finer energy needed for positive emotions. We have no real positive emotions, because they can change into negative emotions in an instant. The love we feel for our partner can change into irritation about the smallest thing. The joy we experience on a sunny day can be shattered by a rude remark by a stranger. We are not one.

It is possible to start seeing our love of negative emotions by trying to stop expressing them. When we refrain from expressing irritation or anger or resentment, we can see it, for an instant, and we can start to become aware of how frequent it is. However, the dragon we are striving to slay is many-headed and not expressing negative emotion can become an excuse for directing negative emotion inwards instead, ‘bottling it up’. This can lead to illness and unnecessary suffering.

It is possible to express negative emotion without identification. To be outwardly angry and to be inwardly quiet. The work does not change your outward behaviour. But you can begin to become less identified with negative emotion.

Internal considering gives rise to an enormous amount of negative emotion. We continuously think that others do not think highly enough of us, do not appreciate us enough, do not notice us, do not give us the attention that we are due. To separate from internal considering requires continuous effort, because it has been fostered so deeply in our personality. We have learned to consider internally by imitating our parents’ and teachers’ responses. Yet every moment gives us a new possibility to become free from keeping accounts, free from identifying with internal considering.

The octaves of food, air and impressions on the enneagram.

As we are, the octaves are not completed. In order for this

to occur, we need to work on ourselves.

If we want to start any serious work on ourselves, we must begin to halt the constant waste of energy that expressing negative emotion means. We pour out the energy carefully collected and refined by the body from the coarse intake of food (and other sources) into negative emotion, which serves no purpose whatsoever. We need this energy for processes we hope to begin to complete in ourselves. Without work against negative emotion, no Work can begin in earnest.

Self-remembering

G. I. Gurdjieff at Mont St. Michel

We do not remember ourselves. We go through life, perform highly complex and responsible functions and we do not even know that we are there. We are not aware of our name, our physical body, our surroundings, or even what we are doing. It takes a long time of trying to remember yourself to truly see this, to be convinced of it. A shock from outside can make you momentarily remember yourself. The resolve to remember yourself can give you the impetus to remember yourself a few times during the day. Concerted work, as can take place in groups, can help you to remember yourself for longer periods, still only moments. Exercises can be given. Gradually, words, moods, situations become like talismans that can wake us up for an instant and perhaps we start to remember ourselves more frequently. But the vast majority of our lives just happen. We do not remember ourselves.

As a Man (Woman) we are entitled to remember ourselves. It is possible for us. It is our birthright. It is below our dignity to walk through life in sleep, stumbling into a continuous series of accidental happenings, one after the other. Surprised and outraged at the sudden rush of negativity from those around us. Where did that come from? From our sleep.

We can re-member ourselves. We need to begin to collect ourselves. Collect our disparate I’s and retain some permanent centre of gravity. It is possible to strive for the collected state. This is an inner state of stillness, sensation, presence: I know that I am here. We can know it and hold it despite the multitude of thoughts and confused work of instinct and emotion constantly passing through us. We can return to ‘I am’, to continue to re-centre our self. I am here. Emotion can become clean, love allowed to pass through us. I am. All is well and all manner of things will be well.

This requires regular, sustained practise, practise of exercises given in groups.

When we remember ourselves, time slows down, becomes elastic. Each second seems infinitely rich. We connect with the eternity of each moment. Chronos time is linear time as we usually perceive it, in sleep. Kairos time is eternity, the eternal moment as perceived in self-remembering. Ponder the cross, the ankh.

Self-remembering is an emotional state.
It can be stimulated and supported by group work. Alone we can do nothing.

We do not remember ourselves.

Initiation of the Priestess: Gurdjieff Movements, or sacred

dances are designed to awaken all three centres at once,

giving the participant a taste of a higher state of consciousness

Gurdjieff

George Ivanovitch Gurdjieff was an Armenian Greek who felt from early childhood that there was something more to life than he was taught at school and what most people appeared to be satisifed with. He travelled widely in his youth, studying the great teachings in various initiate schools. He worked alongside other people also seeking for something higher than what the world can offer. You can read about his search and teachers in his book Meetings With Remarkable Men.

He formulated a system known as the Fourth Way. The first way is the Way of the Fakir, by overcoming the physical body we can attain something permanent. The second way is the Way of the Monk. By intensive work on emotions we can attain something higher. The third way is the Way of the Yogi. By working with our intellect we can attain a higher level of consciousness. All three ways require you to withdraw from life and to give up your friendships, even family relations. The Fourth Way is a way of seeking higher knowledge and a higher level of consciousness while remaining in life. Your outer life remains exactly the same. All work takes place on the inside and cannot be noticed by those around you. This is the inner work of the Fourth Way.

The inner work is based on our three centres, moving/instinctive, emotional and intellectual, being imbalanced. As we are, in our culture and civilisation, we are mainly based in the head, in the intellect. We think more than we feel and we do not activate our moving part in ways that are beneficial to it. First, we need to become more emotional.
Negative emotions, such as anger, jealousy, irritation are not a normal part of our emotions. They do not rightfully belong to our emotional part and are the result of imitating our parents and those around us. What rightfully belongs to it is joy, love, hope.We use only a very limited part of our intellectual centre, the part that can think only in terms ofyes and no, right and wrong.

There are also two entirely unused functions, higher emotional and higher intellectual, which are only potential as we are.

Gurdjieff formulated a system of teaching best explained by P.D. Ouspensky in In Search of the Miraculous. He also brought Movements, a series of physical exercises, or sacred dance, which activates our moving, emotional and intellectual parts simultaneously. This brings about an inner state where our essence, that part of us which remains unchanged since childhood, can grow. Essence is encrusted with personality, which has been acquired from imitation and learnt behaviours. Essence has possibilities that personality does not have.

Man is not born a completed being. We have the potential to evolve, but itrequires initiative and effort from ourselves.