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	\| home \| links \| notes \| asemanari \| impreuna \| perfect \| e.mail \| \| cartea 1 \| cartea 2 \| cartea3 \| cartea4 \| cartea 5 \| cartea 6 \| cartea 7 \| cartea 8 \| cartea9 \| cartea 10 \| cartea 11 \| cartea 12 \| cartea13 \| cartea 14 \| cartea 15 \| cartea 16 \| cartea 17 \| cartea 18 \| cartea 19 \| cartea 20 \| cartea 21 \| \| cartea 22 \| cartea23 \| cartea24 \| cartea 25 \| cartea 26 \| cartea 27 \| cartea 28 \| cartea 29 \| cartea 30 \| cartea 31 \| cartea 32 \| cartea 33 \| cartea 34 \| cartea 35 \| cartea 36 \| cartea 37 \| cartea 38 \| cartea 39 \| cartea 40 \| cartea 41 \| \| cartea 42 \| cartea 43 \| cartea 44 \| cartea 45 \| cartea 46 \| \| cartea 47 \| cartea 48 \| Invatatura 6..... Audio Renuntarea Caseta 6 RENUNTAREA Am observat cum X functioneaza, cum functionez EU , cum functioneaza CORPUL, si azi vom incepe sa luam sarcina care vom fi cu ea pt. Mult timp, dar una dintre cele mai interesante sarcine pe care cineva a luat-o vreodata. „Aceea care Eu dis-identificindu-ma din „individualitate”, din „Nu Euri” sau „Bula” sau „Maria” dupa cum este cazul. Cuvintele folosite pentru dis-identificare in timpurile veci era SA RENUNTAM sau SA ARUNCAM. In alte cuvinte, SA NE LASAM BALTA, SA NU MAI FIE AL NOSTRU. Deci daca unul Renunta la „individualitatea sa”, unul renunta sa aibe pretentia sau dreptul la ceva. Deci, ca sa dis-identificam este ca sa intrerupem pretentia, sa intrerupem sa tratam la fel ca si. Alt cuvint folosit a fost sa Refuz. Deci Eu refuz ca „Bula” sint Eu. „Bula” este o bucata de conditionare, un alt grup de „lucruri conditionate” care fac o personalitate. CELE PATRU URGII DE BAZA Toata personalitatea, toti din multii Eu-ri, aspectul „individualitatii”, conditionarea care face personalitatea, serveste cele patru DUBLE urgii de baza care sint numite in citeva Literaturi: MAMONA (urgia ca sa recuper placere si comfort, ca sa scapam toata durerea – sa cistig atentia, sa evit fiind ignorat sau rejectat – sa cistig aprobarea, sa scap dezaprobarea – sa cistig un sens de importanta, sa am control asupra alti oameni, si sa scap sensul de inferioritate, sau inabilitatea de a controla pe altii). Adica Ex: Matei Cap. 6 Versul 24: Nimeni nu poate sluji la doi stapini. Caci sau va uri pe unul si va iubi pe celalalt; sau va tine la unul si va nesocoti pe celalalt: Nu puteti sluji lui Dumnezeu si lui Mamona. Personalitatea este referita in anumite materiale ca si „Scribii si Pharasitii”; ca „Ei” sint intentionati pe a avea atentia favorabila al oamenilor de a cistiga aprobarea pentru „al lor” comportament pios si crezind si facind cum li s-au spus de autoritatile lor – adica de Lege. Si, desigur, partea A ale acelei situatii, ceea ce vrea sa se plinga sa faca asa cum vrea ea, sa sara la drepturi si sa dea vina, a fost numita Gentilii. Dar totul face „Personalitatea” si sint DOUA ASPECTE ALE EI si sint la razboi unul catre celalalt. Acum, Eu nu se identifica cu „Scribii si Pharasitii” si nici cu „Gentilii” Ii refuza. Se dis-identifica din „Eu” Dis-identificatul „Eu” deabea reporteaza ce se intimpla in acel lucru numit „Personalitate”. Acum il Serveste pe X care este Natura. Este „functia constiintei” a lui X si este obedient catre natura sa de a da informatia corecta lui X ca si „Ce se intimpla aici”. Acum Casa este invadata de uzurperi si Primul lucru al lui Eu de facut este sa observe pe acesti „uzurperi” Sa-i reporteze catre X, si X va avea grija ca sa renunte la ei ca fiind inoperativi sau sa ii ia de acolo sau orice va face. Oricum, unul va observa ca atuci cind o data sau de doua ori ceva este defact observat si reportat lui X, ca unul nu vede acel particul „Nu eu” din nou. Altul va lua locul intii si va fi destul de efectiv in efortul sau de a servi „Mamona” dar „ei” vo fi micsorati cind unul observa Acum, inainte ca unul sa ia aceasta dis-identificare care se pare ca si ceva ciudat, este diferit din orice altceva care am facut noi vreeodata, primul lucru pe care unul il va face, desigur, este „intrebind ce este motivul trairii”. Atita timp cit noi acceptam si luam drept bun ca motivul trairii este sa recuperam placere, sa scapam durere pe toate nivelele sa avem atentie si aprobare, sa avem un sens de importanta, sa fim in stare sa controlam si manipulam pe alti oameni prin orice inseamsa sa folosim, sa evitam fiind ignorati si rejectati, sau cel putin gasind o justificatie excelenta care spuna ca sint destul de „Prosti” daca ei au facut acel lucru, catre in totdeauna sa evitam dezaprobarea, sau nejustificarea ca persoana care a facut dezaprobarea a facut mesto de mine, nevazind clar, etc, si avind un sens de inferioritate. Atita time cit sintem identificati cu acestea, Eu este hipnotizat si serveste pe „Mamona” pentru ca toti di „Ei” sint un efort sa tina acesta. Oricum ce se intimpla este ca servim „Momona” Deci, dis-identificarea este sa renuntam, sa nu ne recunoastem ca si Eu, Individualitatea. Este sa termin si sa-l vad ca si un obiect. Acum atita timp cit avem ca si motivul trairii ca sa fim netulburati, sintem dependenti pe totul ce ni-l ofera, indiferent daca acela este Communism, sau daca este o alta ideologie, chiar daca e o persoana de unde recupar niste placere de la ei. Daca sint dependent pe acea placere, apoi sint dependent de acea persoana. Apoi trebuie sa pazest si sa ma uit si „Eu” se va simti jelos daca acea atentie este data catre orice alticcineva. „Eu” voi fi fricos atita timp cit „Eu” pierd acea sursa de placuta atentie si este foarte aptetent(istet) sa fie violenta. Omul Interior este intr-o stare de violenta atita timp cit „Eu” este hipnotizat de Nu Euri. In timp ce eu stau deoparte si este observatorul, disidentificatorul, Eu recunoaste „Individualitatea” Eu refuza „Individualitatea” si incepe sa reportele lui X ce se intimpla in acea „individualitate” ce se intimpla in acea casa care era defapt in drept a lui, dar acum este aruncat afara pentru ca „Eu” au luat-o. Apoi unul reporteaza lui X si este obedient catre natura unuia. Acea este obedienta cea mai mare care este si fara obedienta catre natura unuia, acela este neascultator catre natura unuia, pentru ca unul il serveste pe mamona, si unul este dependent pe fiecare sugestie care ofera placere si comfort sau unul ameninta durerea. Lucrurile pe care unul le renunta, de sigur sint numite bogatii, posesiuni. Acum, hai sa vorbim despre (nu casa, nu masina, nu despre proprietatea si contul din banca pe care „individualitatea” le poseseaza. Vom lasa sa posesam pe aceste lucruri). Dar hai sa observam ca poseseaza opiniile pe care pune pret mare, si considera ca „opiniile mere sint intotdeauna corecte, ca alti oameni sint intotdeauna gresiti, ca „Eu” trebuie sa apar aceste opinii. Ai observat probabil o cantitate considerabile de violenta reportata lui X in timp ce iti aperi opinia ta. Cind aceste se intimpla, o urgenta mare este reportatlu si X prepara cantitati mari de energie sa apere o singura opinie care poate sau poate ca nu are nici o validitate si nu are nici o cale de a fi verificata. Este doar o idee al unuia care a fost acumulata aici si acolo. Ei au devenit posesiuni mari si bogatii mari catre „individualitatea conditionata”. Deci Eu observa pe „Bula” aparind opiniile, afirmind opiniile, afirmind ideile ca si „a le Lui” „El” de multe ori spune ca cineva a furat ideile lui pentru ca altcineva a facut ceva similar. „El” se simte ca a fost tratat urit si „sare la drepturile lui” ca sa aibe posesiuni, sau cel putin creditul sau onoarea pentru acea idee. De asemenea noi afirmam gindurile. „Bula” spuna „Gindurile mele” Eu obserb pe „Bula” afirmind gindurile, si Eu pot observa gindurile lui „Bula” Eu poate ca nu sint in stare sa observ pe nimeni alticineva, dar eu pot observa gindurile lui „Gula” pentru ca sint angajat sa-l observ pe acest om, pe aceasta „individualitate” Observind acele ginduri, Eu vad ca „A” pune un gind apoi „B” pune un gind opus si acesta este numit „gindire”. In scurt, ei sint eliberate de asociatii care apasa butonul. „Bula” si-a avut fata apasata pe iarba si a fost batut de un vecin cind a avut 5 ani. Azi el este alergic la iarba pentru ca de fiecare data cind merge pe linga iarba el isi aduce aminte de acel vecin care l-a impins pe iarba. El are mult impotriva acelui vecin, deci el incepe sa plinga, sastranute, si sa se simte tratat murdar, dar este spus ca el este „Alergic la iarba”. Observind gindurile este tare interesant pentru ca ele sint eliberate prin asociatie: adica prin comparatie si intovarasie. Daca „A” elibereaza o asociatie, apoi „B” ia una care contra reactioneaza cu ea. Persoana spune, „Eu voi face aceasta” de la „A” Apoi „B” spune, „Da, dar aceasta s-ar putea sa se intimple daca vei face asta”. Si apoi „A” incepe sa puna o alta idee ca si cum ar avea un alt gind, si apoi „B” spune, „Da, Dar” Sau „B” origineaza o idee care spune, „Noi vom face mult bun si vom primi multa atentie prin a da mii de dolari la orfani”. A spune „Da, dar daca vei face asta, noi nu putem lua barca si noi vrem Barca” „B” spune, „Da, dar daca vom lua barca noi nu vom putea sa dam miile de dolari si cineva s-ar putea sa spuna ca noi doar ne dam mari”. „A” spune, „Dar nu va fi ca ne vom da mari, va fi sa dovedim ceva pentru familie sa se simta bine, si eu voi lua totul pentru familie” Putem sa ascultam la justificatii, deci Eu va observa gindurile. Gindurile „Aului”, gindurile „Beului” si rezultatul care se intimpla intre ele pina cin Ori A or B va deveni mai puternic unul decit altul si vor vorbi in numele lui Eu ca sa reporteze lui X Dar acum cind Eu observa ce se intimpla, povestea lor este interceptata de Eu. Eu este acum mediatorul dintre „individualitate” si X. Inainte, Am fost hipnotizat si „individualitatea” a vorbit in numele lui Eu, direct lui X. Acum Eu este la munca si este mediatorul care apara tot materialul cu care „individualitatea” hoinareste. Deci, incepe sa fie un cu totul diferit stat de afaceri. Individualitatea nu mai reporteaza direct lui X, pentru ca Eu s-a trezit din somnul sau de hipnoza si s-a sculat din mijlocul al tuturor ideilor moarte si acum reporteaza „ce se intimpla” in „individualitate” Reporteaza ce „Eu” are ca si comoara si unde este atentia continua a lu „Eu”, „Eul” fals. „Eul” fals, sau „individualitatile” atentia este toata pe comoara celor „patru duble urgii de baza” .... „Tine” acest lucru afara ca si „comoara cea mare” si continuu atempteaza ca sa o cistige. Foloseste fiecare continut catre amindoi „A” si „B” ca sa o primeasca. Individualitatea este intotdeauna implicata in razboi si niciodata nu cistiga starea de netulburare, ca este intotdeauna tinuta afara un pic in viitor. Dar in timp ce eu, observatorul real, incepe sa observe acest lucru, unul realizeaza ca cele patru urgii duble de baza sint inselatori. Este o iluzie si lupta catre acea iluzie este disintegrarea factorului care l-a adus pe om catre o stare de desintegrare de a se lupta razboaie de jungla unul cu altul, urindu-se, luptindu-se constant – lupta care se intimpla intre „A” si „B” inauntru. Lumea de pe dinafara este mai mult o expresie pe dinafara in societate ale fiecarui statut intern al unui individual. Unul vede ca in timp ce unul este identificat cu „Nu Eurile”, UNUL ADUCE TOATE LUCRURILE PE CARE Nu Eurile spun CA ELE NU VOR. „Ei” vor placere si comfort, dar ei fac totul posibilul ca sa aduca dezacord. „Ei” vor atentie, dar „ei” fac totul posibil sa-l aiba pe unul ignorat. Deci dupa cum unul observa aceasta, unul are o schimbare completa in valori. Nu vom incepe sa muncim pe valori inca. Eu deabea observa actiunea „individualitatii” – toti cei multi Nu Euri, toate bucatile de conditionare. Unul observa personalitatea. In timp ce unul observa aceast lucru, aceasta personalitate incepe sa fie mai pasiva. Este un obiect fiind observat. Este un lucru care este observat, ca si cum unul s-ar uita printr-un microscop sa observe bacteria. Este pur un obiect sau un lucru. Acum, aceasta este inceputul constiintei „individualitatii”. Este inceputul constiintei proprii. Este inceputul constiintei objective. Acum, toate din zilele noastre am fost subiect catre orice s-a intimplat. Am vazut acest lucru ca si individualitate. „Eu” a fost subiect si „cum acest lucru m-a afectat pe mine?” Acum, in timp ce Eu observa Nu eurile, Eu il va observa pe „Bula”. Il voi observa cladint conturi impotriva Mariei si in contra fiecarei alte persoane pe care intilneste. El va construi conturi impotriva guvernului sau impotriva cuiva pe care il aude vorbind in public ca este in oponenta catre ideile sale sau ca simte ca intr-un fel este o amenintare catre el. Eu il voi observa pe Bula indulgindu-se in mila proprie din cauza lui ceva ce s-a intimplat de mult de tot sau pentru ca „Eu” a fost tratat murdar azi. Cineva nu mi-a dat atentie, sau nu mi-a dat aprobare cind eu am simtit ca am meritat-o. Am pus un act bun pe fata (am fost Scribul sau Pharaonul), dar nimeni defapt nu mi-a dat un trofeu pentru acest lucru, si acesta este horibil. O observ pe Marie (cind eu sint doamna). O observ pe Maria fiind foarte suparata pentru ca nimeni nu a observat rochia ei noua. Acum, Eu nu posedeaza rochia si Eu nu posedeaza pe Maria. Eu observa pe Maria, dar Maria posedeaza rochia. Maria are rochia noua si este foarte minunata, in concordanta cu Maria si posibil catre toti ceilalti. Dar nimeni nu a observat-o, sau i-a dat vreun compliment, sau i-a dat aprobare sau atentie. Ea este foarte suparata. Acum, tot acesta nu mai ajunge la X pentru ca Eu observa acest lucru. Maria are grija de copii – copii ei. Eu observ pe maria simtindu-se ca copii sint obligati catre ea pentru ca ea i-a hranit si i-a imbracat astazi. Ea i-a spalat hainele si „Ei” ar trebui sa fie obligati catre „Ea” si sa faca ce „Ea” vrea ca ei sa faca ind „Ea” vrea ca ei sa faca. Eu as putea sa o observ pe „Maria” facindui pe copii sa se simta vinovati. Este un excelent mod de controlare. Daca „ea” nu controleaza, „ea” se simte inferioara. Daca „ea” controleaza, „ea” se simte destul de bine. „Ea” este puternica acm, „ea” este importanta. Copii se uita in sus la ea si se simt obligati catre „ea”. As putea observa pe „Maria” facindu-l pe „Bula” sa se simta obligat pentru ca „ea” a gatit o cina buna sau pentru ca „ea” a curatat casa foarte bine. Daca „Bula” nu vede aceste lucruri, vai de capul lui „Bula”. Deci, Eu observa joaca mergind in „bucati de conditionare.” Este ca si cum unul ar fi deasupra unei case, uitindu-se in jos – ca si cum nu ar fi acoperis, sau unul s-a uitat printr-un acoperis transparent si ar putea sa vata toate lucrurile ce se intimpla in acea casa. Poate ca niste copi sint in baie facind mizerie. Mama este in bucatarie gatind. Altul in casa incearca sa cistige aprobare undeva prin a picta o poza, facind o bucata de munca, sau orice ar fi. Eu observa o casa plina de Nu Euri si vreo jumate din ei sint in opozitie si incearca sa dezlege intentiile celeilalte jumatati. O jumatate il serveste pe „mamona” prin a se plinge, sarind la drepturi si dind vina. Cealalta jumatate incearca sa-l serveasca pe „mammona” prin a incerca sa multumeasca pe toti, prin a crede si facind asa cum li se-a spus de autoritati. „Ei” spun ce spun cartile, si spun „Tu sti asta este ce ar trebui sa faci” si „Aceasta este absolut de necesar” ... Incearca sa-l multumeasca pe mamona, cistigind mamona, servindu-l pe mamona prin a apare a fi diferit. Este un razboi ce se intimpla. Acesta este numit CONFLICT. Este numit LUPTA. Este numit REZISTENTA. Eu observa acestea. Nu incearca sa le opreasca, dar deabea observind si reportind lui X este ce se intimpla in aceasta casa. Acest grup de Nu Euri defapt fac doua natiuni- GENTILII SI EVREII. Evreii traiesc prin lege, multumind pe toti, crezind si facind asa cum li se spune de autoritati si aparind sa fie diferiti. Gentilii spun, „Agata toate acelea” Este important sa am dupa felul meu chiar acum si felul ca sa il am este sa ma pling. Deci, voi pune o demonstratie in strada, Voi pune un protest (care defapt este o forma de a se plinge). Voi sari la drepturile mele, sa fac cum vreau prin orice forma de violenta ce va rasari. Voi fi sigur si voi descrie ce este de dat vina. Deci noi observam defapt oamenii, cum si observam Nu Eurile, pentru ca ei sint defapt oameni. Deci, vom face o harta de Nu Euri pe care le-am observat in „individualitate” si vom tine un pin un record de ele. Acum, daca uitam, vom fi reamintiti de stiri, de intilniri de protest, de oameni sarind la drepturile lor, si pentru toata vina; ce ai putea sa auzi in timp ce te uiti la stiri. Vei vedea multi oameni pe care altii au dat vine pentru dificultatea altcuiva. Cineva va da vina pe altcineva pentru polutie, pentru preturi mai mari sau pentru inflatie. Cineva va da vina pe alticneva pentru inceperea unui razboi sau pentru oprirea unui razboi. Acesta va fi o reamintire ca asa ceva se intimpla inauntru si poate ca il va trezi pe Eu. Acum, am spus ca Eu ma voi culca un pic destul de dez, dar fiecare sock mic va avea intentia sa-l trezeasca pe Eu si sa-l puna inapoi la munca de a observa Nu Eurile, „individualitatea” „Bula” sau „Maria”. In timp ce unul observa aceasta, unul va gasi ca este o curatare de cele multe Nu Euri. Eu incepe sa gindeasca este destul de misto ca toate aceste Nu Euri sint asa de ocupate servind un „ideal” numit „mammona” ca IN LOC DE EXPERIENTARE IN EXISTENTA DE ZI SI ZI SI IN TRAIRE, SI IN LOC DE EXPERIENTARE, O STARE CONSTIENTA MAI MULTA DE A FI, ca necunoscind orice si fiecare incearca sa serveasca un „ideal” de a fi netulburat. Partea „A” si partea „B” se lupta catre calea cea mai buna de a cistiga placerea, cistigind atentia, aprobarea si importanta, fiind foarte suparat daca ignorat sau rejectat, sau avind orice durere, sau orice dezaprobare, sau gasind ca e imposibil sa-i fac pe toti sa faca ce vreau eu ca ei sa faca cind ii vreau ca ei sa faca. Deci, tine o harta: Eu am observat aceast Nu Eu facind asa si asa. Acesta este ca sa il tin pe Eu treaz. Eu este foarte slab. A fost hipnotizat de scurt dupa nastere si nu a fost developat. A ramas slab si mic. „Personalitatea” a luat initiativa si a devenit foarte Puternica. Aceasta „personalitate” il serveste pe mammona; o parte din ea are VANITATE (o poza frumoasa de ea insusi ca fiind foarte sfinta, Dreapta, si minunata), apoi MINDRIA este pe cealalta parte aparind-o. Este singurul loc unde ele coopereaza. Mindria apara vanitatea! Vanitatea este a lui „B” si mindria e a lui „A” Deci hai sa observam mindria si vanitatea si de asemenea cind aceasta „individualitate” cistiga un pic de atentie, aprobare sau placere sau un mare amanunt de amindoua, oricum de cit de norocos ar fi din punctul de vedere al altcuiva, voarte repede lacomia vrea mai mult, mai bine, si diferit. ACESTA ESTE SMECHERIA LUI MAMONA. Ori cit de mult este primit de cele patru duble urgii de baza, „ele” nu sint satisfacute niciodata (except pentru citeva minute) apoi lacomia spune mai mult, mai bine si mai diferit. Deci in aceasta saptamina vom vedea ca atunci cind este gratificatia sensurilor, urgia pentru atentie si aprobare, alei urgiei puterii, sensul de importanta, ca nu este niciodata destul de suficient; si ca foarte repede mamona spune, „Aia nu a fost destul; hai sa avem mai mult, mai bine, mai diferit, SAU hai sa il avem dat pentru un motiv diferit” Cind observam acest lucru vom vedea multi Nu Euri ca nu vor apare din noi in citeva zile. Hai sa nu ii condemnam sau sa ii justificam. Observa-i si recordeazat pe Nu eurile pe care Eu le-a observat. Tine o lista de fuga pentru ei in fiecare zi. Unul sau doi poate ti se par ca sint aceiasi; dar ei sint excelenti artisti. Unul, care a incercat sa ii multumeasca pe oameni poate ca nu se pare ca e plecat. Toata mizeria celor care vor sa multumeasca nu vor fi plecati pentru ca sint multe feluri de a multumi si fiecare din ei sint un Eu separat. ADUTI AMINTE, fiecare bucata de „conditionare” a devenit un Eu separat. Deci un „Eu” multumeste prin zimbire, unul multumeste prin asteptind dupa cineva, alt multumitor, „Eu” a multumit prin a da complimente, alt multumitor a da favori de varioase si alte feluri; deci sint mult multumitori Nu Euri. Sint multi Nu Euri care vor sa fie diferiti. Ei au multe feluri de a fi diferit si aproape totul ce unul a auzit ca e compliment prin epoce, un Nu Eu sare in sus si spune, „Ala sint eu” si incepe sa practice Eu-l Lui. Sint multe autoritative Nu Euri. Sint Multe Nu Euri care se pling. Sint multe Nu Euri beligerante care sar in sus la drepturi. Si, oh, ce multitudine de dat vina de Nu Euri sint. Vom observa si vom vedea termitele (sau Nu Eurile) incetind sa fie chiar asa de dese. Renouncing The Teachings # 6 -------------------------------------------------------------------------------- We have been observing how X functions, how I functions, how the body functions; and today we are going to start taking up the task that we will be with for a long time, but one of the most interesting tasks one ever undertook--that of I dis-identifying from the "self", from the Not-I's or "John" or "Mary" as the case may be. The words used for dis-identifying in olden times was to renounce or to dispose of. In other words, cease owning it. So if one renounces the "self," one ceases to claim it. So to dis-identify is to cease to claim, cease to treat the same as. Another word used was deny. So I deny that "John" is I. "John" is a piece of conditioning, a whole group of "conditioned things" that make up a personality. The Four Dual Basic Urges All personality, all of the many "I's", the aspect of "self", the "conditioning" that makes up "personality," is serving the four dual basic urges which are called in some literature : "MAMMON" (the urge to gain pleasure and comfort, to escape all pain--to gain attention, to avoid being ignored or rejected--to gain approval, to escape disapproval--to gain a sense of importance, to have control over other people, and to escape the sense of inferiority, or the inability to control others). The "personality" is referred to in some material as the Scribes and the Pharisees; that "they" are intent upon having the favorable attention of men or gaining approval for "their"pious behavior, and believing and doing as "they" were told by their "authorities"--the law. And, of course, the "A" side of that situation, the one that wants to complain to get its way, stick up for its rights and blame, was called Gentiles. But all of it makes up the "personality" and there are two aspects of it, and they are at war with each other. Now I neither identifies with the "Scribes and Pharisees" or the "Gentiles." It renounces them. It dis-identifies from "them." The dis-identified I, merely reports what is going on in that thing called "personality." It is now serving X which is its nature. It is the "awareness function" of X and it is being obedient to its nature supplying accurate information to X as to "what is going on." Now the house has been taken over by "usurpers," and The first chore of I is to observe the "usurpers," Report them to X, and X will take care of rendering them inoperative, or removing them, or whatever it does. However, one will notice that when once or twice something is really observed and reported to X, that one doesn't see that particular Not-I again. Another one will take over and be quite as effective in "its" effort to serve "mammon" but "they" will be diminishing as one observes. Now before one takes up this dis-identifying which seems like something strange, it is different from anything that we have ever done, the first thing one does, of course, is question the purpose of living. As long as we accept and take for granted that the purpose of living is to gain pleasure, to escape pain on all levels, to have attention and approval, to have a sense of importance, to be able to control and manipulate other people by whatever means we use, to avoid being ignored and rejected, or at least find an excellent justification that says they are pretty stupid if they did that, to always avoid disapproval, or not justify that the personwho did the disapproving was "picking" on me, not seeing clearly, etc. and having a sense of inferiority. As long as these are identified with, I is hypnotized and is serving mammon because all of "them" are an effort to keep that. No matter what goes on, it is serving "mammon." So dis-identifying is to renounce, to deny as being I, the "self." It is to dispose of it and see it as an object. Now as long as we have as the purpose of living to be non-disturbed, we are dependent upon everything that offers it, regardless of whether it be Communism, whether it be some other ideology, whether it be a person that I gain some pleasure from. If I am dependent upon that pleasure then I am dependent upon that person. Then I must guard and watch and "I" will feel jealous if that attention is given to anyoneelse. "I" will be fearful lest "I" lose that source of pleasant attention and there is very apt to be violence. The inner man is in a state of violence as long as I is hypnotized by the Not-I's. As I stand aside and is the observer, dis-identified; I denies the "self", renounces the "self," and begins to report to X what is going on in that "self," what is happening in that house that was really rightfully his, but now is pushed out because "they" have taken it over. Then one is reporting to X and is obedient to one's nature. That is the greatest obedience there is and without obedience to one's nature, one is being disobedient to one's nature because one is serving "mammon" and one is dependent upon every suggestion that offers pleasure and comfort or threatens pain. The things that one renounces, of course, is called riches, possessions. Now, let's talk about (not the house, not the car, not the property and the bank account, which the "self" does possess. We will leave it possessing those things); but let's observe that itpossesses opinions which it prizes highly and considers that "my opinions are always correct, that other people's are always wrong, that "I" must defend these opinions. You have probably observed a considerable amount of violence reported to X as you defended your opinion. When that happens a great emergency is reported and X prepares tremendous amounts of energy to defend a mere opinion that may or may not have any validity whatsoever and has no way of being checked out. It is merely one's ideas that have been accumulated here and there. They have become great possessions and great riches to the "conditioned self." So I observes "John" defending opinions, claiming opinions, claiming ideas as "his." "He" frequently says someone stole his ideas because somebody else was doing something similar. "He" feels very mistreated and "sticks up for his rights" to have sole possession, or at least the credit or honor for that idea. We also claim thoughts. "John" says, "My thoughts." I observe "John" claiming thoughts, and I can observe "John's" thoughts. I may not be able to observe anyone else's, but I can observe "John's" thoughts because I am assigned to observe this earthling, this "self." Observing those thoughts, I see that "A" puts up a thought, then "B" puts up a counter thought, and this is called "thinking." Basically they are set off by associations which ispushing a button. "John" had his face pushed in the Bermuda grass and beat up by a neighbor kid when he was five years old. Today he is allergic to Bermuda grass because every time he goes by the Bermuda he is about to be reminded of that kid who pushed him in the grass. He has a big account against the kid, so he begins to cry, sneeze, and feel mistreated and it is said that he is allergic to Bermuda grass. To observe thoughts is most interesting because they are set off by association. If "A" sets off an association, then "B" gets one that counteracts it. The person says, "I am going to do this" from "A." Then "B" says, "Yes, but this might happen if you do this." And then "A" begins setting up another idea as it would have another thought; and then "B" says, "Yes, but." Or "B" originates an idea that says, "We will do a lot of good and gain a lot of, attention by giving a thousand dollars to the Boy Scouts." "A" says, "Yes, but if you do that, we can't get the boat and we do want the boat." "B" says, "Yes, but if we get the boat we won't be able to give the thousand dollars and somebody might say that we were just showing off." "A" says, "But it won't be showing off, it will be providing something for the family to enjoy, and I'm getting it all for the family." We can listen to the justifications, so I will observe thoughts. The thoughts of "A," the thoughts of "B" and the resultant contention going on between them until either "A" or "B"can overpower the other and talk in the name of I to report to X. But now when I is observing this going on, their story is intercepted by I. I is now the mediator between "self" and X. Before, I was hypnotized and the "self" was speaking in the name of I directly to X. Now I is on the job and is the mediator who screens all the material that the "self" is rambling around with. So there begins to be an entirely different state of affairs. No longer can the "self" report directly to X because I has awakened from its hypnotic sleep and arose from among the dead ideas and is now reporting "what is going on" in the "self." It reports what "I" has as a treasure and where "I's" attention continually is, the false "I." The false "I" or the "self's" attention is all on the treasure of the "four dual basic urges." "It" holds "this" out as the "great treasure" and "it" continually attempts to gain it. "It" uses every contention to both "A" and "B" to get "it." The "self" is ever involved in war and it never gains the non-disturbed state; that is always held out a little bit in the future. But as I, the real observer, begins to observe this, one realizes that the "four dual basic urges" are a fallacy. It is an illusion and the struggle towards that illusion is the disintegrating factor that has brought man to a disintegrated state of fighting jungle wars with each other,hating each other, to contending constantly--the battle going on between "A" and "B" within. The "outward world" is merely an outward expression in society of each individual's inner state. One sees that while one is identified with the Not-I's, one is bringing about all the things that the Not-I's say they do not want. "They" want pleasure and comfort, but they are doing everything possible to bring about dissension. "They" want attention, but "they" do everything possible to have one ignored. So as one observes this, one has a complete change in values. We will not start to work on the values yet. I is merely observing the action of the "self"--all the many Not-"I's," all the "bits of conditioning." One is observing "personality." As one observes this, this "personality" becomes rather passive. It is an object being observed. It is a "thing" that is being observed, much as one would look through a microscope to observe bacteria on a slide. It is purely an "object" or a "thing." Now, this is the beginning of awareness of "self." It is the beginning of SELF AWARENESS. It is the beginning of OBJECTIVE AWARENESS. Now all of our days we have been subject to whatever went on. We saw it as self. "I" was the subject and "how did this affect me? Now as I observes the Not-"I's," I will observe "John." I will observe him building accounts against "Mary" and every other person he meets. "He" will be building accounts against the government or against someone he hears speaking out in public that is opposed to his ideas or that "he" feels in some way is a threat to "him." I will observe "John" indulging in self-pity because of something that happened long ago or because "I" was mistreated today. Somebody failed to give attention to "John" or failed to give "him" approval when "he" felt "he" was entitled to it. He put on a good act ("he" was a Scribe or a Pharisee), but nobody really gave him any great praise for it and "he" is horribly disappointed. I observes "Mary" (when I am the lady). I observes "Mary" being very upset because no one noticed her new dress. Now I doesn't own a dress and I doesn't own "Mary." I is observing "Mary," but "Mary" owns a dress. "Mary" has a new dress and it is very lovely, according to "Mary" and to possibly everyone else. But nobody noticed it, or gave "her" a compliment, or gave "her" approval or attention. "She" is very upset. Now all of this does not get to X anymore because I is observing this. "Mary" takes care of the children--"her" children, if you please. I observe "Mary" feeling that the children are obligated to her because she fed them and clothed them today. She washed their clothes and "they" should be obligated to "her" and do what "she" wants them to when "she" wants them to. I might observe "Mary" making the children feel guilty. It is an excellent means of controlling. If "she" doesn't control, "she" feels inferior. If "she" controls, "she" feels pretty good. "She" is powerful now, "she" is important. The children look up to her and feel obligated to "her." I may observe "Mary" making "John" feel obligated because "she" cooked a good dinner or because "she" cleaned up the house very well. If "John doesn't notice these things, woe be to "John." So I observes the play going on in the "bits of conditioning." It is as though one were above a house, looking down--as though there were no roof or one was looking through a transparent roof and could see all the things going on in that house. Maybe some kids are in the bathroom making a mess. Mother is in the kitchen cooking. Another one in the house is trying to gain some approval somewhere by painting a picture, doing a piece of work, or whatever it may be. I is observing a houseful of Not-I's and about half of them are opposed and trying to undo the intentions of the other half. One-half is serving "mammon" by complaining, sticking up for rights and blaming. The other half is trying to serve "mammon" by trying to please everybody, by believing and doing as told by authorities. "They" quote books and say, "You know this is what you should do," and "This is absolutely necessary." They try to please mammon, gain mammon, serve mammon, by appearing to be different. There is a war going on. This is called conflict. It is called struggle. It is called resistance. I observes these. It does not try to stop them but is merely observing and reporting to X what is going on in this house. This group of Not-I's really makes up two nations--the Gentiles and the Jews. The Jews live by the law, please everybody, believe and do as told by authorities andappear to be different. The Gentiles say, "Hang all that!" It's important to have my way right now and the way to get it is to complain. So I will put on a demonstration in the street, I will put on a protest meeting (which is a form of complaining). I will stick up for my rights to do as I want to by any conceivable sort of violence that may arise. I will be sure and describe what is to blame. So we are really observing people, as well as observing Not-I's because they really are people. So we will make a chart of the Not-I's I have observed in "self" and we will keep a little running record of them. Now, if we forget, we will be reminded by news stories of protest meetings, of people sticking up for their rights, and for all the blame that you mighthear as you watch the news. You will see many people blamed for someone else's difficulty. Somebody will blame someone else for pollution, for higher prices or for inflation. Somebody will blame someone else for starting a war or not stopping a war. This will be a reminder that such is going on within and maybe that will wake I up. Now we have said that I will take a nap quite often but every little shock will tend to awaken I and put it back on the job of observing the Not-I's, the "self," "John" or "Mary." As one observes this, one will find there is a cleaning out of the many Not-I's. I begins to think it is rather funny that all these Not-I's are so busy serving an "ideal" called "mammon,"that instead of experiencing everyday existence and living, and instead of experiencing a more conscious state of being that unknowingly each and every "one" is trying to serve an "ideal" of being non-disturbed. The "A" side and "B" contend as to the best way of gaining pleasure, gaining attention, approval and importance, being very upset if ignored or rejected, or having any pain, or any disapproval, or finding it impossible to get everyone to do what "they" want them to when they want them to. So keep a chart: I observed this Not-I doing so and so. This is to keep I awake. I is very weak. It has been hypnotized since shortly after birth and has not developed. It has remained weak and little. The "personality" has taken over and "it" has become very powerful. This "personality" is serving "mammon;" one side of it has VANITY (a beautiful picture of "itself" as being very holy, righteous and wonderful), and PRIDE is on the other side defending it. It is the only place they cooperate. Pride defends vanity! Vanity is of "B" and pride is of "A." So let's observe pride and vanity and also that when this "self" does gain a little attention, approval or pleasure or a great amount of the same, no matter how fortunate it would be from someone else's viewpoint, very quickly the greed wants more, better and different. This is the trick of mammon. No matter how much is received by the four dual basic urges, "they"are never fully satisfied (except for a few minutes), then the greed says more, better and different. So this week we will see that when there is gratification of the senses, the urge for attention and approval, of the power urge, the sense of importance, that it is never quite enough;and that very quickly mammon says, "That's not quite enough; let's have more, better, different or let's have it given for a different reason." As we observe this we will see many Not-I's that will not appear again in a few days. Let's not condemn or justify them. Observe and record the Not-"I's" that I have observed. Keep a running list of them each day. One or two may seem to you that they are the same; but they are excellent masquerade artists. One, that was attempting to please people may not appear to be gone. The whole mess of "pleaser's" won't be gone because there are many ways to please and each of them is a separate "I." REMEMBER each piece of "conditioning" became a separate "I." So one "I" pleased by smiling, one pleased by waiting on someone, another pleaser, "I", pleased by giving compliments, another "pleaser" gave favors of various and sundry kinds; so there are many pleasing Not-I's. There are many Not-I's that want to be "different"; they have many ways of being different and almost everything that one has heard complimented through the ages, a Not-I jumps up and says, "That's me," and begins to practice his "I." There are many authoritative Not-I's. There are many complaining Not-I's. There are many belligerent sticking up for rights Not-I's, and oh, what a multitude of blaming Not-I's there are. We will observe and watch the termites [not I's] cease to be quite so thick. -------------------------------------------------------------------------------- \| cartea 1 \| cartea 2 \| cartea3 \| cartea4 \| cartea 5 \| cartea 6 \| cartea 7 \| cartea 8 \| cartea9 \| cartea 10 \| cartea 11 \| cartea 12 \| cartea13 \| cartea 14 \| cartea 15 \| cartea 16 \| cartea 17 \| cartea 18 \| cartea 19 \| cartea 20 \| cartea 21 \| \| cartea 22 \| cartea23 \| cartea24 \| cartea 25 \| cartea 26 \| cartea 27 \| cartea 28 \| cartea 29 \| cartea 30 \| cartea 31 \| cartea 32 \| cartea 33 \| cartea 34 \| cartea 35 \| cartea 36 \| cartea 37 \| cartea 38 \| cartea 39 \| cartea 40 \| cartea 41 \| \| cartea 42 \| cartea 43 \| cartea 44 \| cartea 45 \| cartea 46 \| \| cartea 47 \| cartea 48 \|
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