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INSOTM: Ouspensky, P. D.

Chapter 6: Talk About Aims

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Chapter Six       


→→ CRIB—>:  [In this division Gurdjieff primarily talks about aim in the context of questions from his students.  He states that without a consistent remembrance of our aim our goals can not be accomplished.  Therefore, our highest and first aim must be to 'master oneself.'  That is we must take control of our ever changing, agitated minds and liberate ourselves from our inner slavery caused, firstly, by ignorance of the self and, secondly, by our ignorance of the tools needed to free oneself.  Gurdjieff in his teaching provides many first 'aims.'  For example, he often says our aim must be to truly realize we are asleep and live in a psychic prison.  They all, however, are anchored and summarized by the adage, "know thyself."  Note worthy elements in this division include:  'what it means to be a Christian,' as well as oft repeated comments on mechanicality.]



[TALK ABOUT AIMS]    [p99a]
[CAN THE TEACHING PURSUE A DEFINITE AIM?]   [p99a]


ONE of the next lectures began with a question asked by one of those present:  What was the aim of his  [Gurdjieff's]  teaching?

      "I certainly have an aim of my own," said G.  "But you must permit me to keep silent about it.  At the present moment my aim cannot have any meaning for you, because it is important that you should define your own aimThe teaching by itself cannot pursue any definite aim[This is because the teaching is about a metaphysic and a practice that creates a broader 'consciousness,' which in and of itself is only a state containing — theoretically at least — infinite possibility.  How we fill it with our life is our decision.]  It can only show the best way for men to attain whatever aims they may have.  [This is similar to the Religious Science adage stated many times by Whitehead when he said:  We teach a person how to think, not what to think.]  The question of aim is a very important question.  Until a man has defined his own aim for himself he will not be able even to begin 'to do' anything.  How is it possible 'to do' anything without having an aim?  Before anything else 'doing' presupposes an aim."  [INSOTM,1916,99]  ↑↑↑


[THE AIM OF EXISTENCE]   [p99]


      "But the question of the aim of existence is one of the most difficult of philosophical questions," said one of those present.  "You want us to begin by solving this question.  But perhaps we have come here because we are seeking an answer to this question.  You expect us to have known it beforehand.  If a man knows this, he really knows everything."

      "You misunderstood me," said G.  "I was not speaking of the philosophical significance of the aim of existence.  Man does not know it and he cannot know it so long as he remains what he is, first of all, because there in not one but many aims of existence.  On the contrary, attempts to answer this question using ordinary methods are utterly hopeless and useless.    ↑↑↑  ↴↴↴


[PERSONAL AIMS]   [p99d]


↳↳↳  I was asking about an entirely different thing.  I was asking about your personal aim, about what you want to attain, and not about the reason for your existence.  Everyone must have his own aim:  one man wants riches, another health, a third wants the kingdom of heaven, the fourth wants to be a general, and so on.  It is about aims of this sort that I am asking.  If you tell me what your aim is, I shall be able to tell you whether we are going along the same road or not.


[TO KNOW THE FUTURE]   [p99]


      "Think of how you formulated your own aim to yourselves before you came here."  [Every time some one gets up and goes to church, temple, or mosque, they have to ask themselves, "Why am I going?"  At the end of the process or service, they have to ask, "Did I get what I came here for?]  [INSOTM,1916,99]  ↑↑↑

      "I formulated my own aim quite clearly several years ago," I  [Ouspensky]  said.  "I said to myself then that I want to know the future.  Through a theoretical study of the question I came to the conclusion that the future can be known, and several times I was even successful in experiments in knowing  [p99]  the exact future.  I concluded from this that we ought, and that we have a right, to know the future, and that until we do know it we shall not be able to organize our lives.  [What?  It is easy to see how G. could get irritated with Ouspensky.  Yet, surprisingly for some, Gurdjieff goes into great detail below regarding the ways in which the future can be known.]  A great deal was connected for me with this question.  I considered, for instance, that a man can know, and has a right to know, exactly how much time is left to him, how much time he has at his disposal, or, in other words, he can and has a right to know the day and hour of his death.  I always thought it humiliating for a man to live without knowing this and I decided at one time not to begin doing anything in any sense whatever until I did know it.  For what is the good of beginning any kind of work when one doesn't know whether one will have time to finish it or not?"

      "Very well," said G. [one can imagine G. rolling his eyes at this point, yet, he will answer the question seriously], "to know the future is the first aim.  Who else can formulate his aim?"  ↑↑↑


[TO EXIST AFTER DEATH]   [p100]


      "I should like to be convinced that I shall go on existing after the death of the physical body, or, if this depends on me, I should like to work in order to exist after death," said one of the company.


[TO BE MASTER OF ONESELF]   [p100]


      "I don't care whether I know the future or not, or whether I am certain or not certain of life after death," said another, "if I remain what I am now.  What I feel most strongly is that I am not master of myself, and if I were to formulate my aim, I should say that I want to be master of myself.


[TO BE A CHRISTIAN]   [p100]


      "I should like to understand the teaching of Christ, and to be a Christian in the true sense of the term," said the next./p>

[TO HELP HUMANITY]   [p100]


      "I should like to be able to help people," said another.


[TO STOP WARS]   [p100]


      "I should like to know how to stop wars," said another.  ↑↑↑



[G.'S EXPLANATIONS]   [p100]


      "Well, that's enough," said G., "we have now sufficient material to go on with.  The best formulation of those that have been put forward is the wish to be one's own master.  Without this nothing else is possible and without this nothing else will have any value.  But let us begin with the first question, or the first aim.  [INSOTM,1916,100]


[TO KNOW THE FUTURE, CONTINUED]   [p100]


      "In order to know the future it is necessary first to know the present in all its details, as well as to know the past.  Today is what it is because yesterday was what it was.  And if today is like yesterday, tomorrow will be like today.  If you want tomorrow to be different, you must make today different.  If today is simply a consequence of yesterday, tomorrow will be a consequence of today in exactly the same way.  And if one has studied thoroughly what happened yesterday, the day before yesterday, a week ago, a year, ten years ago, one can say unmistakably what will and what will not happen tomorrow.  But at present we have not sufficient material at our disposal to discuss this question seriously.  ↴↴↴


[FATE, ACCIDENT, AND WILL]   [p100]


↳↳↳ What happens or may happen to us may depend upon three causes:  upon accident, upon fate, or upon our will.  Such as we are, we are almost wholly dependent upon accident.  We can have no fate  [in this case being true to ourselves and moving along the path appropriate to us so that things seem to fall in place for us; we cannot accept any idea of predestination or determinism]  in the real sense of the word any more than we can have will.  If we had will, then through this alone we  [p100]  should know the future, because we should then make our future, and make it such as we want it to be  [this is the purpose of self-knowledge and prayer/treatment].  If we had fate, we could also know the future, because fate corresponds to type  [we must expand this idea here to the types of the enneagram, or maybe the types of Jung; an 'assertive' in the enneagram or an 'extravert' in a Jungian frame would be a motif in our life; as such it would be our 'fate'].  If the type is known, then its fate can be known, that is, both the past and the future.  But accidents cannot be foreseen.  Today a man is one, tomorrow he is different:  today one thing happens to him, tomorrow another."  [INSOTM,1916,100-101]  ↑↑↑


["MAD MACHINES"]   [p101]


      "But are you able to foresee what is going to happen to each of us," some- body asked, "that is to say, foretell what result each of us will reach in work on himself and whether it is worth his while to begin work?"  ↑↑↑

      "It is impossible to say," said G.  "One can only foretell the future for men.  It is impossible to foretell the future for mad machines.  Their direction changes every moment.  At one moment a machine of this kind is going in one direction and you can calculate where it can get to, but five minutes later it is already going in quite a different direction and all your calculations prove to be wrong.  Therefore, before talking about knowing the future, one must know whose future is meant.  If a man wants to know his own future he must first of all know himself.  Then he will see whether it is worth his while to know the future.  Sometimes, maybe, it is better not to know it.

      "It sounds paradoxical but we have every right to say that we know our future.  It will be exactly the same as our past has been.  Nothing can change of itself.

      "And in practice, in order to study the future one must learn to notice and to remember the moments when we really know the future and when we act in accordance with this knowledge.  Then judging by results, it will be possible to demonstrate that we really do know the future.  This happens in a simple way in business, for instance.  Every good commercial businessman knows the future.  If he does not know the future his business goes smash.  In work on oneself one must be a good businessman, a good merchant.  And knowing the future is worth while only when a man man can be his own master.  ↑↑↑


[TO EXIST AFTER DEATH, CONTINUED]   [p101]


      "There was a question here about the future life, about how to create it, how to avoid final death, how not to die.

      "For this it is necessary 'to be.'  If a man is changing every minute, if there is nothing in him that can withstand external influences, it means that there is nothing in him that can withstand death.  But if he becomes independent of external influences, if there appears in him something that can live by itself, this something may not die.  In ordinary circumstances we die every moment.  External influences change and we change with them, that is, many of our I's die.  [Many I's might have been formed in support of a certain direction but that direction can be cancelled by some life situation.  "I want to be an astronaut," says a child.  "That's impossible for you," says another.  "You're not smart enough."  In the child's believing lies the death of the I's that were building in support.  The child gives up their study of mathematics, astronomy, space flight.  A dream has died.]  If a man develops in himself a permanent I that can survive a change in external conditions, it can survive the death of the physical body.  The whole secret is that one cannot work for a future life without working for this one[The road to Heaven runs through Eden.]  In working for life a man works for death, or rather, immortality.  Therefore work for immortality,  [p101]  if one may so call it, cannot be separated from general work.  In attaining the one, a man attains the other.  A man may strive to be simply for the sake of his own life's interests.  [The process works regardless.]  Through this alone he may become immortal.  We do not speak specially of a future life and we do not study whether it exists or not, because the laws are everywhere the same.  In studying his own life as he knows it, and the lives of other men, from birth to death, a man is studying all the laws which govern life and death and immortality.  If he becomes the master of his life, he may become the master of his death.[INSOTM,1916,101-102]  ↑↑↑


[TO BE A CHRISTIAN, CONT]   [p102]


      "Another question was how to become a Christian.

      "First of all it is necessary to understand that a Christian is not a man who calls himself a Christian or whom others call a Christian.  A Christian is one who lives in accordance with Christ's precepts.  Such as we are we cannot be Christians.   ↴↴↴


[MAN, WOMAN, MACHINE]   [p102c]


↳↳↳ In order to be Christians we must be able 'to do.'  We cannot do; with us everything 'happens.'  Christ says:  'Love your enemies,' but how can we love our enemies when we cannot even love our friends?  Sometimes 'it loves' and sometimes 'it does not love.'  Such as we are we cannot even really desire to be Christians because, again, sometimes 'it desires' and sometimes 'it does not desire.'  ↴↴↴


→→ READ—>:   The comments made by Maurice Nicoll on aim.


↳↳↳  And one and the same thing cannot be desired for long, because suddenly, instead of desiring to be a Christian, a man remembers a very good but very expensive carpet that he has seen in a shop.  And instead of wishing to be a Christian he begins to think how he can manage to buy this carpet, forgetting all about Christianity.  Or if somebody else does not believe what a wonderful Christian he is, he will be ready to eat him alive or to roast him on hot coals.  In order to be a good Christian one must be.  To be means to be master of oneself.  If a man is not his own master he has nothing and can have nothing.  And he cannot be a Christian.  He is simply a machine, an automaton.  A machine cannot be a Christian.  Think for yourselves, is it possible for a motorcar or a typewriter or a gramophone to be Christian?  They are simply things which are controlled by chance.  They are not responsible.  They are machines.  To be a Christian means to be responsible.  Responsibility comes later when a man even partially ceases to be a machine, and begins in fact, and not only in words, to desire to be a Christian."  [INSOTM,1916,102]


[ESOTERIC CHRISTIANITY]   [p102]


      "What is the relation of the teaching you are expounding to Christianity as we know it? asked someone present.

      "I do not know what you know about Christianity," answered G., emphasizing this word.  "It would be necessary to talk a great deal and to talk for a long time in order to make clear what you understand by this term.  But for the benefit of those who know already, I will say that, if you like, this is esoteric Christianity.  We will talk in due course about the meaning of these words.  At present we will continue to discuss our questions.



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