Sunday, 31 July 2011
Friday, 29 July 2011
Thursday, 28 July 2011
human essence: from inside a question by Henriette Lannes
human essence
essence is our own. Personality is what is not our own.
The crux of our mystery is that blind conviction that any influence moving through our through thought, feeling, body, is our own.
Essence can be described as a knot of many possibilities of different orders – and as a range of tendencies. It is not the same thing. A lot of possibilities are the same for all: everybody can walk, swim, line, etc, etc, and, in principle, every human essence has been given the possibility to grow and evolve.
But not everybody has the same dexterity, nor the same bodily attitude. Nor can everyone become a good musician or a great painter – all go on to higher mathematics – become a very good position or a strong gang leader. Not all of us can experience very strong emotional attachment, or very strong hates.
These are very few examples, of course.
Essence is also every duty at different degrees in different centres. This is important. We could call it hunger for impressions in sensation, movement, feelings, intellect. What in me is the most hungry?
– This brings the question: how is essence, fed?
– What possibilities are developed?
– What tendencies are encouraged, or thwarted, or distorted?
Again we realise the immense difficulty of education, which the aim ought to be a preparation for the harmonious development of man.
We also know that essences like malleable wax, or even like a white sheet of paper on which everybody can write anything. It means that newborn essence has to be taken charge of – educated (with or without quotation marks).
Essence is created unique. It is the root of individuality, the seed of being. It could not be so, if it was not also 'Angel and Devil.'
human essence from inside a question by. Mme Lannes
human essence
essence is our own. Personality is what is not our own.
The crux of our mystery is that blind conviction that any influence moving through our through thought, feeling, body, is our own.
Essence can be described as a knot of many possibilities of different orders – and as a range of tendencies. It is not the same thing. A lot of possibilities are the same for all: everybody can walk, swim, line, etc, etc, and, in principle, every human essence has been given the possibility to grow and evolve.
But not everybody has the same dexterity, nor the same bodily attitude. Nor can everyone become a good musician or a great painter – all go on to higher mathematics – become a very good position or a strong gang leader. Not all of us can experience very strong emotional attachment, or very strong hates.
These are very few examples, of course.
Essence is also every duty at different degrees in different centres. This is important. We could call it hunger for impressions in sensation, movement, feelings, intellect. What in me is the most hungry?
– This brings the question: how is essence, fed?
– What possibilities are developed?
– What tendencies are encouraged, or thwarted, or distorted?
Again we realise the immense difficulty of education, which the aim ought to be a preparation for the harmonious development of man.
We also know that essence is like malleable wax, or even like a white sheet of paper on which everybody can write anything. It means that newborn essence has to be taken charge of – dedicated (with or without quotation marks).
Essence is creating unique. It is the root of individuality, the seed of being. It could not be so, if it was not also 'Angel and Devil.'
essence is our own. Personality is what is not our own.
The crux of our mystery is that blind conviction that any influence moving through our through thought, feeling, body, is our own.
Essence can be described as a knot of many possibilities of different orders – and as a range of tendencies. It is not the same thing. A lot of possibilities are the same for all: everybody can walk, swim, line, etc, etc, and, in principle, every human essence has been given the possibility to grow and evolve.
But not everybody has the same dexterity, nor the same bodily attitude. Nor can everyone become a good musician or a great painter – all go on to higher mathematics – become a very good position or a strong gang leader. Not all of us can experience very strong emotional attachment, or very strong hates.
These are very few examples, of course.
Essence is also every duty at different degrees in different centres. This is important. We could call it hunger for impressions in sensation, movement, feelings, intellect. What in me is the most hungry?
– This brings the question: how is essence, fed?
– What possibilities are developed?
– What tendencies are encouraged, or thwarted, or distorted?
Again we realise the immense difficulty of education, which the aim ought to be a preparation for the harmonious development of man.
We also know that essence is like malleable wax, or even like a white sheet of paper on which everybody can write anything. It means that newborn essence has to be taken charge of – dedicated (with or without quotation marks).
Essence is creating unique. It is the root of individuality, the seed of being. It could not be so, if it was not also 'Angel and Devil.'
Wednesday, 27 July 2011
human essence from inside a question by. Mme Lannes
human essence
essence is our own. Personality is what is not our own.
The crux of our mystery is that blind conviction that any influence moving through our through thought, feeling, body, is our own.
Essence can be described as a knot of many possibilities of different orders – and as a range of tendencies. It is not the same thing. A lot of possibilities are the same for all: everybody can walk, swim, line, etc, etc, and, in principle, every human essence has been given the possibility to grow and evolve.
But not everybody has the same dexterity, nor the same bodily attitude. Nor can everyone become a good musician or a great painter – all go on to higher mathematics – become a very good position or a strong gang leader. Not all of us can experience very strong emotional attachment, or very strong hates.
These are very few examples, of course.
Essence is also every duty at different degrees in different centres. This is important. We could call it hunger for impressions in sensation, movement, feelings, intellect. What in me is the most hungry?
– This brings the question: how is essence, fed?
– What possibilities are developed?
– What tendencies are encouraged, or thwarted, or distorted?
Again we realise the immense difficulty of education, which the aim ought to be a preparation for the harmonious development of man.
We also know that essence is like malleable wax, or even like a white sheet of paper on which everybody can write anything. It means that newborn essence has to be taken charge of – educated (with or without quotation marks).
Essence is created unique. It is the root of individuality, the seed of being. It could not be so, if it was not also 'Angel and Devil.'
essence is our own. Personality is what is not our own.
The crux of our mystery is that blind conviction that any influence moving through our through thought, feeling, body, is our own.
Essence can be described as a knot of many possibilities of different orders – and as a range of tendencies. It is not the same thing. A lot of possibilities are the same for all: everybody can walk, swim, line, etc, etc, and, in principle, every human essence has been given the possibility to grow and evolve.
But not everybody has the same dexterity, nor the same bodily attitude. Nor can everyone become a good musician or a great painter – all go on to higher mathematics – become a very good position or a strong gang leader. Not all of us can experience very strong emotional attachment, or very strong hates.
These are very few examples, of course.
Essence is also every duty at different degrees in different centres. This is important. We could call it hunger for impressions in sensation, movement, feelings, intellect. What in me is the most hungry?
– This brings the question: how is essence, fed?
– What possibilities are developed?
– What tendencies are encouraged, or thwarted, or distorted?
Again we realise the immense difficulty of education, which the aim ought to be a preparation for the harmonious development of man.
We also know that essence is like malleable wax, or even like a white sheet of paper on which everybody can write anything. It means that newborn essence has to be taken charge of – educated (with or without quotation marks).
Essence is created unique. It is the root of individuality, the seed of being. It could not be so, if it was not also 'Angel and Devil.'
Friday, 22 July 2011
Monday, 18 July 2011
Sunday, 17 July 2011
my own study
Around which of my centres or brains does my whole life rotate as if that brain or centre were my Sun? Into which one is all my attention and energy dragged almost as if by gravity?
I do not know, and I do not want any answers, nor do I want to pretend that it is something that I, or some fantastic part of me, an it, 'thinks' it 'should' be.
How can I approach my own question impartially (always assuming that I have the faintest idea what that means) and without an assumed answer, how can I find out for_a_fact? Can I find out?
How would I begin such a study? And how not to let it turn into an intellectual exercise or another form of talking to myself? I don't know how to, or what it would mean to, deepen my question.
Instinctively I sense that some part of me imagines that it already knows the what we call, and shy away from, answer.
I sense that I can learn more from asking the question than answering it – not that I remotely want to.
I do not know, and I do not want any answers, nor do I want to pretend that it is something that I, or some fantastic part of me, an it, 'thinks' it 'should' be.
How can I approach my own question impartially (always assuming that I have the faintest idea what that means) and without an assumed answer, how can I find out for_a_fact? Can I find out?
How would I begin such a study? And how not to let it turn into an intellectual exercise or another form of talking to myself? I don't know how to, or what it would mean to, deepen my question.
Instinctively I sense that some part of me imagines that it already knows the what we call, and shy away from, answer.
I sense that I can learn more from asking the question than answering it – not that I remotely want to.
from inside a question by Henriette Lannes
what I am searching for is not quite impossible
Only by coming back, experiencing, can I see that what I am searching for is not quite impossible. I may receive it. But very very often it does not come the way I expect it, because I don't know how to search. I don't know how to be, I don't know how to preferred being, the effort to be. To go towards that instead of where I go generally, to that level of things, the managing I am this or that, of dreaming, of sleep. And is a miracle that I have that strange transformation of energy in myself.
However, if I need it it can be proved to be given by some part of me that is sufficiently real. That part can show me it is that at any moment of my life, but sometimes it is more far out of reach them that tune or the Sun! Is there however, and I never lose courage. Little by little that strange situation becomes clearer. I know that I belong to the world of sleep, but I can be in a different relationship with it. I will not directly blanc belong there like a slave, I think, because I will acknowledge more and more my belonging to another order of things, of life, also in myself. I will acknowledge that, it will become for me the absolutely real. Then I begin to be on my way, not belonging entirely to where I have belonged since my early days. It is like opening to another dimension in my life, because fundamentally I AM – and I cannot realise it. When that terrible, empty wish to impress other people takes hold of a man completely it is finished for that man. All it does is to maintain that comedy that we call life. Our only hope is to be desperately sincere with ourselves – only that can save us. Do I see how all my intelligence is being used by demands imposed on mean by the ordinary world? It is a fantastic challenge, in very great thing if I can only persist. Persist and then I will not be swallowed up. I try not to believe too much in other people – they are puppets, just as important as I am. If I spend my life trying to impress them with intelligence, I will never succeed, they will only begrudge it to me!
I want to receive, but to receive I must be rooted in myself. I must be rooted in such a way that I received and are not taken. Mr Gurdjieff used to say "either eat or be eaten". Being on the radio, music, work in my job, a woman… I am eaten, I disappear. Or, to a certain extent I am firm, because my attention is firm. My attention on my wish at something firm. I go towards perfecting my attention, calling more to my wish. Then I can begin to receive a little. I don't go and llegedly with the first solicitation. The situation is reversed for a few seconds – it is not long, but it is real, I have felt it. Then it is a question of finding my way back to a moment so that it also may be real. I open myself to some experiment, live a little in a different way. I try
I am to people. One part can receive, and understand this work – for the rest work has no meaning. I am much more strange than I can imagine. A human being is a cosmos I made a solar energies. I have the energy of the sun in some part. I have an incredible potentiality. But what I call my life does not mean that it all and it attracts my attention.
How to get a better this or that – how to get on with other people in a way that is not difficult – being all the time with this or that thing! I forget I am alive, and one day my life will be taken from me. What does that mean? I have no idea.
These problems are the ones I can begin with. Life comes inside and outside, from the sun. Pardon me could approach these things, catch something of them by moments, but then they are buried like so many other things and I go on my ordinary way of living. If I persist, I may get access to that other part of myself more often. Then I will have to recognise for myself that I'm really two sided and for that and that for a long time the two sides are antagonistic.
Only by coming back, experiencing, can I see that what I am searching for is not quite impossible. I may receive it. But very very often it does not come the way I expect it, because I don't know how to search. I don't know how to be, I don't know how to preferred being, the effort to be. To go towards that instead of where I go generally, to that level of things, the managing I am this or that, of dreaming, of sleep. And is a miracle that I have that strange transformation of energy in myself.
However, if I need it it can be proved to be given by some part of me that is sufficiently real. That part can show me it is that at any moment of my life, but sometimes it is more far out of reach them that tune or the Sun! Is there however, and I never lose courage. Little by little that strange situation becomes clearer. I know that I belong to the world of sleep, but I can be in a different relationship with it. I will not directly blanc belong there like a slave, I think, because I will acknowledge more and more my belonging to another order of things, of life, also in myself. I will acknowledge that, it will become for me the absolutely real. Then I begin to be on my way, not belonging entirely to where I have belonged since my early days. It is like opening to another dimension in my life, because fundamentally I AM – and I cannot realise it. When that terrible, empty wish to impress other people takes hold of a man completely it is finished for that man. All it does is to maintain that comedy that we call life. Our only hope is to be desperately sincere with ourselves – only that can save us. Do I see how all my intelligence is being used by demands imposed on mean by the ordinary world? It is a fantastic challenge, in very great thing if I can only persist. Persist and then I will not be swallowed up. I try not to believe too much in other people – they are puppets, just as important as I am. If I spend my life trying to impress them with intelligence, I will never succeed, they will only begrudge it to me!
I want to receive, but to receive I must be rooted in myself. I must be rooted in such a way that I received and are not taken. Mr Gurdjieff used to say "either eat or be eaten". Being on the radio, music, work in my job, a woman… I am eaten, I disappear. Or, to a certain extent I am firm, because my attention is firm. My attention on my wish at something firm. I go towards perfecting my attention, calling more to my wish. Then I can begin to receive a little. I don't go and llegedly with the first solicitation. The situation is reversed for a few seconds – it is not long, but it is real, I have felt it. Then it is a question of finding my way back to a moment so that it also may be real. I open myself to some experiment, live a little in a different way. I try
I am to people. One part can receive, and understand this work – for the rest work has no meaning. I am much more strange than I can imagine. A human being is a cosmos I made a solar energies. I have the energy of the sun in some part. I have an incredible potentiality. But what I call my life does not mean that it all and it attracts my attention.
How to get a better this or that – how to get on with other people in a way that is not difficult – being all the time with this or that thing! I forget I am alive, and one day my life will be taken from me. What does that mean? I have no idea.
These problems are the ones I can begin with. Life comes inside and outside, from the sun. Pardon me could approach these things, catch something of them by moments, but then they are buried like so many other things and I go on my ordinary way of living. If I persist, I may get access to that other part of myself more often. Then I will have to recognise for myself that I'm really two sided and for that and that for a long time the two sides are antagonistic.
Saturday, 9 July 2011
the story of the Buddha and the monkey
once upon a time, the Buddha was meditating under a tree when monkey came along, feeling very full of himself. He swaggered up to the Buddha and said "I the monkey and Lord of the universe" however, the Buddha said absolutely nothing.
Annoyed by the imperturbable silence of the Buddha monkey said, "I will prove it to you by jumping to the end of the universe"
The Buddha, however, maintained his imperturbable silence, so the monkey annoyed bunched himself up and jumped as high as he possibly could, up and up. He went for what seemed like forever.
Suddenly he landed with a thump in front of four great pillars. "Aha said monkey to himself. This must be the end of the universe", so monkey being a little vandal took out his pencil and scrawled at the bottom of one of these great pillars. "I the monkey am Lord of the universe". Having done this he bunched himself up and jumped up and up and up. Up and up and up he went and then down and down and down, until he landed with a slump in front of the Buddha, who was still meditating quietly."there, you see I have jumped to the end of the universe" said monkey and went on to say "I will prove it to you, because what I did was I wrote a special phrase right at the base of one of the pillars at the end of the universe." Again, the Buddha said nothing and continued his imperturbable meditation, except for one thing, opening his hand, he sent to monkey "look". The monkey looked intently at the right hand of the Buddha which the Buddha and open to him, he was not sure, but he thought he could see tiny writing at the base of one of the Buddha's fingers and he really had to screw his little eyes up to see what the writings said, looking very closely he could see that the writings said I the monkey am Lord of the universe.
Annoyed by the imperturbable silence of the Buddha monkey said, "I will prove it to you by jumping to the end of the universe"
The Buddha, however, maintained his imperturbable silence, so the monkey annoyed bunched himself up and jumped as high as he possibly could, up and up. He went for what seemed like forever.
Suddenly he landed with a thump in front of four great pillars. "Aha said monkey to himself. This must be the end of the universe", so monkey being a little vandal took out his pencil and scrawled at the bottom of one of these great pillars. "I the monkey am Lord of the universe". Having done this he bunched himself up and jumped up and up and up. Up and up and up he went and then down and down and down, until he landed with a slump in front of the Buddha, who was still meditating quietly."there, you see I have jumped to the end of the universe" said monkey and went on to say "I will prove it to you, because what I did was I wrote a special phrase right at the base of one of the pillars at the end of the universe." Again, the Buddha said nothing and continued his imperturbable meditation, except for one thing, opening his hand, he sent to monkey "look". The monkey looked intently at the right hand of the Buddha which the Buddha and open to him, he was not sure, but he thought he could see tiny writing at the base of one of the Buddha's fingers and he really had to screw his little eyes up to see what the writings said, looking very closely he could see that the writings said I the monkey am Lord of the universe.
truth is the most precious thing
Truth is the most precious thing; how to serve it in the right way? I attach importance to it, but there must not dream about it.
Each time it comes it must bring me back to effort. I tried to keep it simple, bringing the attention as much as I can back to myself, being concerned about here, now, not expecting it to give me any result.
Here – now – I myself – alive.
What is myself? Something which has always been there, lost in the thoughts, feelings, sensations, never realised as distinct – the essence 'I'.
Nothing in us is able to hold attention in the way it is needed, to really centre our attention, to keep it for ourselves, for a real pulling together of all the powers which have been given to us to be. But the incentive for trying again can become a little stronger if it corresponds to something we need. I have not got it but I need I know it.
We must not forget our infinite capacity for lying to ourselves. Inner sincerity is somewhat costly and takes a long time to acquire. I am more than one, that is what is so difficult to take; I am a collection of people who have different aims and wishes, and they hide from one another like antagonistic tenants in the same house. I cannot believe this until I have proved it to myself repeatedly. I am like a lunatic inside; I begin to question myself and I get no answer which could be constructive. I go to my own house but I am not received; I am a foreigner at home, the whole of my house is in the hands of foreigners.
But I know there is something fundamentally wrong. I try to wish that I am given a moment of a more real approach to my situation; I knew all my attention to that question. And in my life I may catch something if I am open to receive it.
The only thing I can do is to know something about myself, my reaction is; am I only that reaction? There is something in me which observes it, I must fight tried to feel myself there with that reaction. I have to be concerned, but in a different way and I need to find a place where this could be. This is the effort.
I tried to listen inside to discover my attention. I need attention of a quite different order, different kinds of attention to come together; mind attention, feeling, sensation. Then relaxation opens to a kind of field.
I am always the prisoner of my tensions and for a long time I can only let go limited amounts. But I can turn towards my wish, towards my search, towards the inside. I can come to a quieter experience of life – not as a turmoil thoughts and obligations, but to a relative silence in me. In this silence perhaps I can wish much further inside; I wish to see something of my reactions, of the way I live. I don't know how I live, living in sleep – do I live in sleep? Honestly I then know; I can only know from sure when I have had moments of real awakening.
The urge of a man is to turn ordinary life into a comfortable bed in which to sleep, an impulse we all share. We experience life like a sleeper in a bed full of prickles. We are people who are trying to accept the prickles as something fundamentally necessary, but we are awkward and mixed up in making use of them. The more we accept the prickles. The more sincerity we will obtain. But then the moment arises who is there to experience it?
Sensation is not an end, it is a means, a means to keep related with the inside of our life. Impressions never stop: if I were shut in the Coffin with enough at, I could live for some time because impressions come back as associations. If I am to be given self-knowledge, it will not be from observation, it will be because attention can be rooted inside. Then every kind of impression, including my own associations and feelings, will enable me to become relatively present from inside, not from the mind.
I have not to believe: I have to know I am absent from my life. Every time I am thinking of the teaching, without trying to have some experience of it, I am dreaming.
Man is much less than he believes and infinitely more. As a person he is nothing; in what is potential, is being is immense. But what is the use of saying that, do I believe it, as it make any sense?
I have to be did in myself. How do I spend each day of my life, what am I achieving that is really useful? I begin something and I go on for three hours. What has taken place? Then the next three hours? We can distinguish between outside, and inside time. Our hands engage in things which do not demand much thought and inside, on another line of time, I am dreaming. Or I maybe bored. This is like going on two different lines of time. Gradually I come to be able to use that inner time for something constructive and useful. "I'm sorry I have no time" – this is one of our biggest lies, mostly unconscious, most of the time we have no idea that we have more time. How do I use time and what is time? It has a certain duration but it has suddenly passed. It has no duration for us, it is something abstract which is gone. And then sometimes we try to kill it when it is killing us! Slowly perhaps, but surely.
We are in a very extraordinary position when we are able to hear ourselves from inside. I listen from a quite different place, taking great care not to interfere with the situation. I let it be. What I want is to have different impressions which I can distinguish. We grope in that unknown world and we receive information that is difficult to pacify in our ordinary files. We know something has a taste of something genuine, a taste of life. I receive it as a direct impact, a direct experience; I receive it from something different from my head. Then I do my best not to disturb it. I respect that state of things in me just now it will not last very long. I cannot do anything to lengthen it; I have to be as open as possible to receive it.
Inner friction brings in us, to a different kind of energy. We cannot create the conditions for that friction, but I may try to accept something that some part of me is reluctant to tackle, while another part has a different wish. I don't overcome the resistance with brutality, I experience it. Yes and no in me can create something new. Together, not in collision, an acceptance to bad both of them although they are antagonistic. Sometimes it may create in me that state where I can be there and know myself. It must always be treated with great respect and care. I cannot deal with that as I do, things in life.
Each time it comes it must bring me back to effort. I tried to keep it simple, bringing the attention as much as I can back to myself, being concerned about here, now, not expecting it to give me any result.
Here – now – I myself – alive.
What is myself? Something which has always been there, lost in the thoughts, feelings, sensations, never realised as distinct – the essence 'I'.
Nothing in us is able to hold attention in the way it is needed, to really centre our attention, to keep it for ourselves, for a real pulling together of all the powers which have been given to us to be. But the incentive for trying again can become a little stronger if it corresponds to something we need. I have not got it but I need I know it.
We must not forget our infinite capacity for lying to ourselves. Inner sincerity is somewhat costly and takes a long time to acquire. I am more than one, that is what is so difficult to take; I am a collection of people who have different aims and wishes, and they hide from one another like antagonistic tenants in the same house. I cannot believe this until I have proved it to myself repeatedly. I am like a lunatic inside; I begin to question myself and I get no answer which could be constructive. I go to my own house but I am not received; I am a foreigner at home, the whole of my house is in the hands of foreigners.
But I know there is something fundamentally wrong. I try to wish that I am given a moment of a more real approach to my situation; I knew all my attention to that question. And in my life I may catch something if I am open to receive it.
The only thing I can do is to know something about myself, my reaction is; am I only that reaction? There is something in me which observes it, I must fight tried to feel myself there with that reaction. I have to be concerned, but in a different way and I need to find a place where this could be. This is the effort.
I tried to listen inside to discover my attention. I need attention of a quite different order, different kinds of attention to come together; mind attention, feeling, sensation. Then relaxation opens to a kind of field.
I am always the prisoner of my tensions and for a long time I can only let go limited amounts. But I can turn towards my wish, towards my search, towards the inside. I can come to a quieter experience of life – not as a turmoil thoughts and obligations, but to a relative silence in me. In this silence perhaps I can wish much further inside; I wish to see something of my reactions, of the way I live. I don't know how I live, living in sleep – do I live in sleep? Honestly I then know; I can only know from sure when I have had moments of real awakening.
The urge of a man is to turn ordinary life into a comfortable bed in which to sleep, an impulse we all share. We experience life like a sleeper in a bed full of prickles. We are people who are trying to accept the prickles as something fundamentally necessary, but we are awkward and mixed up in making use of them. The more we accept the prickles. The more sincerity we will obtain. But then the moment arises who is there to experience it?
Sensation is not an end, it is a means, a means to keep related with the inside of our life. Impressions never stop: if I were shut in the Coffin with enough at, I could live for some time because impressions come back as associations. If I am to be given self-knowledge, it will not be from observation, it will be because attention can be rooted inside. Then every kind of impression, including my own associations and feelings, will enable me to become relatively present from inside, not from the mind.
I have not to believe: I have to know I am absent from my life. Every time I am thinking of the teaching, without trying to have some experience of it, I am dreaming.
Man is much less than he believes and infinitely more. As a person he is nothing; in what is potential, is being is immense. But what is the use of saying that, do I believe it, as it make any sense?
I have to be did in myself. How do I spend each day of my life, what am I achieving that is really useful? I begin something and I go on for three hours. What has taken place? Then the next three hours? We can distinguish between outside, and inside time. Our hands engage in things which do not demand much thought and inside, on another line of time, I am dreaming. Or I maybe bored. This is like going on two different lines of time. Gradually I come to be able to use that inner time for something constructive and useful. "I'm sorry I have no time" – this is one of our biggest lies, mostly unconscious, most of the time we have no idea that we have more time. How do I use time and what is time? It has a certain duration but it has suddenly passed. It has no duration for us, it is something abstract which is gone. And then sometimes we try to kill it when it is killing us! Slowly perhaps, but surely.
We are in a very extraordinary position when we are able to hear ourselves from inside. I listen from a quite different place, taking great care not to interfere with the situation. I let it be. What I want is to have different impressions which I can distinguish. We grope in that unknown world and we receive information that is difficult to pacify in our ordinary files. We know something has a taste of something genuine, a taste of life. I receive it as a direct impact, a direct experience; I receive it from something different from my head. Then I do my best not to disturb it. I respect that state of things in me just now it will not last very long. I cannot do anything to lengthen it; I have to be as open as possible to receive it.
Inner friction brings in us, to a different kind of energy. We cannot create the conditions for that friction, but I may try to accept something that some part of me is reluctant to tackle, while another part has a different wish. I don't overcome the resistance with brutality, I experience it. Yes and no in me can create something new. Together, not in collision, an acceptance to bad both of them although they are antagonistic. Sometimes it may create in me that state where I can be there and know myself. It must always be treated with great respect and care. I cannot deal with that as I do, things in life.
Henriette Lannes
Now, I wish to tell you that if you do not go deeper into attention, you will achieve neither your inside nor your outside aim. I had it from Mr Gurdjieff that in all we do we must have an inside and an outside name.
Something that we do in life without an inside aim will never sustain our work and the two names must help each other. I trust that our people to take that most seriously, to really try to bring in their ordinary work. Some relationship with what they try to be. If they achieve it, and I'm sure that something of quite a different order would be possible.
So wroteHenriette Lannes in her book, inside a question which is an invaluable and extremely practical aid to anyone trying to understand and practice the ideas of Mr Gurdjieff.
Something that we do in life without an inside aim will never sustain our work and the two names must help each other. I trust that our people to take that most seriously, to really try to bring in their ordinary work. Some relationship with what they try to be. If they achieve it, and I'm sure that something of quite a different order would be possible.
So wroteHenriette Lannes in her book, inside a question which is an invaluable and extremely practical aid to anyone trying to understand and practice the ideas of Mr Gurdjieff.
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