by Ouspensky
Such a succession undoubtedly introduced or maintained a complete incommensurability between the cosmoses, that is, it preserved the ratio of zero to infinity. And later this system made possible many very interesting constructions.
The idea of cosmoses received a further development only a year after we heard it for the first time, that is, in the spring of 1917, when I succeeded for the first time in constructing a "table of time in different cosmoses." But I will speak of this table further on. I will only add that G. never explained, as he promised, the names of the cosmoses and the origin of these names.
Chapter Eleven
"I AM often asked questions in connection with various texts, parables,
and so on, from the Gospels," said G., on one occasion. "In my opinion the time has not yet come for us to speak about the Gospels. This requires much more knowledge. But from time to time we will take certain Gospel texts as points of departure for our discussions. This will teach you to treat them in the right way, and, above all, to realize that in the texts known to us the most essential points are usually missing.
"To begin with, let us take the well-known text about the seed which must die in order to be born. 'Except a corn of wheat fall into the ground and die, it abideth alone; but, if it die, it bringeth forth much fruit.'
"This text has many different meanings and we shall often return to it. But first of all it is necessary to know the principle contained in this text in its full measure as applied to man.
"There is a book of aphorisms which has never been published and probably never will be published. I have mentioned this book before in connection with the question of the meaning of knowledge and I quoted then one aphorism from this book.
"In relation to what we are speaking of now this book says the following:
" 'A man may be born, but in order to be born he must first die, and in order to die he must first awake.'
"In another place it says:
" 'When a man awakes he can die; when he dies he can be born.'
"We must find out what this means.
" 'To awake,' 'to die,' 'to be born.' These are three successive stages. If you study the Gospels attentively you will see that references are often made to the possibility of being born, several references are made to the necessity of 'dying,' and there are very many references to the necessity of 'awakening'—'watch, for ye know not the day and hour . . .' and. so on. But these three possibilities of man, to awake or not to sleep, to die, and to be born, are not set down in connection with one another. Nevertheless this is the whole point. If a man dies without having awakened he cannot be born. If a man is born without having died he may become an 'immortal thing.' Thus the fact that he has not 'died' prevents a man from being 'born'; the fact of his not having awakened prevents him from 'dying'; and should he be born without having died he is prevented from 'being.'
"We have already spoken enough about the meaning of being 'born.' This relates to the beginning of a new growth of essence, the beginning of the formation of individuality, the beginning of the appearance of one indivisible I.
"But in order to be able to attain this or at least begin to attain it, a man must die, that is, he must free himself from a thousand petty attachments and identifications which hold him in the position in which he is. He is attached to everything in his life, attached to his imagination, attached to his stupidity, attached even to his sufferings, possibly to his sufferings more than to anything else. He must free himself from this attachment. Attachment to things, identification with things, keep alive a thousand useless I's in a man. These I's must die in order that the big I may be born. But how can they be made to die? They do not want to die. It is at this point that the possibility of awakening comes to the rescue. To awaken means to realize one's nothingness, that is to realize one's complete and absolute mechanicalness and one's complete and absolute helplessness. And it is not sufficient to realize it philosophically in words. It is necessary to realize it in clear, simple, and concrete facts, in one's own facts. When a man begins to know himself a little he will see in himself many things that are bound to horrify him. So long as a man is not horrified at himself he knows nothing about himself. A man has seen in himself something that horrifies him. He decides to throw it off, stop it, put an end to it. But however many efforts he makes, he feels that he cannot do this, that everything remains as it was. Here he will see his impotence, his helplessness, and his nothingness; or again, when he begins to know himself a man sees that he has nothing that is his own, that is, that all that he has regarded as his own, his views, thoughts, convictions, tastes, habits, even faults and vices, all these are not his own, but have been either formed through imitation or borrowed from somewhere ready-made. In feeling this a man may feel his nothingness. And in feeling his nothingness a man should see himself as he really is, not for a second, not for a moment, but constantly, never forgetting it.
"This continual consciousness of his nothingness and of his helplessness will eventually give a man the courage to 'die,' that is, to die, not merely mentally or in his consciousness, but to die in fact and to renounce actually and forever those aspects of himself which are either unnecessary from the point of view of his inner growth or which hinder it. These aspects are first of all his 'false I,' and then all the fantastic ideas about his 'individuality,' 'will,' 'consciousness,' 'capacity to do,' his powers, initiative, determination, and so on.
"But in order to see a thing always, one must first of all see it even if
only for a second. All new powers and capacities of realization come always in one and the same way. At first they appear in the form of flashes at rare and short moments; afterwards they appear more often and last longer until, finally, after very long work they become permanent. The same thing applies to awakening. It is impossible to awaken completely all at once. One must first begin to awaken for short moments. But one must die all at once and forever after having made a certain effort, having surmounted a certain obstacle, having taken a certain decision from which there is no going back. This would be difficult, even impossible, for a man, were it not for the slow and gradual awakening which precedes it.
"But there are a thousand things which prevent a man from awakening, which keep him in the power of his dreams. In order to act consciously with the intention of awakening, it is necessary to know the nature of the forces which keep man in a state of sleep.
"First of all it must be realized that the sleep in which man exists is not normal but hypnotic sleep. Man is hypnotized and this hypnotic state is continually maintained and strengthened in him. One would think that there are forces for whom it is useful and profitable to keep man in a hypnotic state and prevent him from seeing the truth and understanding his position.
"There is an Eastern tale which speaks about a very rich magician who had a great many sheep. But at the same time this magician was very mean. He did not want to hire shepherds, nor did he want to erect a fence about the pasture where his sheep were grazing. The sheep consequently often wandered into the forest, fell into ravines, and so on, and above all they ran away, for they knew that the magician wanted their flesh and skins and this they did not like.
"At last the magician found a remedy. He hypnotized his sheep and suggested to them first of all that they were immortal and that no harm was being done to them when they were skinned, that, on the contrary, it would be very good for them and even pleasant; secondly he suggested that the magician was a good master who loved his flock so much that he was ready to do anything in the world for them; and in the third place he suggested to them that if anything at all were going to happen to them it was not going to happen just then, at any rate not that day, and therefore they had no need to think about it. Further the magician suggested to his sheep that they were not sheep at all; to some of them he suggested that they were lions, to others that they were eagles, to others that they were men, and to others that they were magicians.
"And after this all his cares and wor
ries about the sheep came to an end. They never ran away again but quietly awaited the time when the magician would require their flesh and skins.
"This tale is a very good illustration of man's position.
"In so-called 'occult' literature you have probably met with the expression 'Kundalini,' 'the fire of Kundalini,' or the 'serpent of Kundalini.' This expression is often used to designate some kind of strange force which is present in man and which can be awakened. But none of the known theories gives the right explanation of the force of Kundalini. Sometimes it is connected with sex, with sex energy, that is with the idea of the possibility of using sex energy for other purposes. This latter is entirely wrong because Kundalini can be in anything. And above all, Kundalini is not anything desirable or useful for man's development. It is very curious how these occultists have got hold of the word from somewhere but have completely altered its meaning and from a very dangerous and terrible thing have made something to be hoped for and to be awaited as some blessing.
"In reality Kundalini is the power of imagination, the power of fantasy, which takes the place of a real function. When a man dreams instead of acting, when his dreams take the place of reality, when a man imagines himself to be an eagle, a lion, or a magician, it is the force of Kundalini acting in him. Kundalini can act in all centers and with its help all the centers can be satisfied with the imaginary instead of the real. A sheep which considers itself a lion or a magician lives under the power of Kundalini.
"Kundalini is a force put into men in order to keep them in their present state. If men could really see their true position and could understand all the horror of it, they would be unable to remain where they are even for one second. They would begin to seek a way out and they would quickly find it, because there is a way out; but men fail to see it simply because they are hypnotized. Kundalini is the force that keeps them in a hypnotic state. 'To awaken' for man means to be 'dehypnotized.' In this lies the chief difficulty and in this also lies the guarantee of its possibility, for there is no organic reason for sleep and man can awaken.
"Theoretically he can, but practically it is almost impossible because as soon as a man awakens for a moment and opens his eyes, all the forces that caused him to fall asleep begin to act upon him with tenfold energy and he immediately falls asleep again, very often dreaming that he is awake or is awakening.
"There are certain states in ordinary sleep in which a man wants to awaken but cannot. He tells himself that he is awake but, in reality, he continues to sleep—and this can happen several times before he finally awakes. But in ordinary sleep, once he is awake, he is in a different state;
in hypnotic sleep the case is otherwise; there are no objective characteristics, at any rate not at the beginning of awakening; a man cannot pinch himself in order to make sure that he is not asleep. And if, which God forbid, a man has heard anything about objective characteristics, Kundalini at once transforms it all into imagination and dreams.
"Only a man who fully realizes the difficulty of awakening can understand the necessity of long and hard work in order to awake.
"Speaking in general, what is necessary to awake a sleeping man? A good shock is necessary. But when a man is fast asleep one shock is not enough. A long period of continual shocks is needed. Consequently there must be somebody to administer these shocks. I have said before that if a man wants to awaken he must hire somebody who will keep on shaking him for a long time. But whom can he hire if everyone is asleep? A man will hire somebody to wake him up but this one also falls asleep. What is the use of such a man? And a man who. can really keep awake will probably refuse to waste his time in waking others up: he may have his own much more important work to do.
"There is also the possibility of being awakened by mechanical means. A man may be awakened by an alarm clock. But the trouble is that a man gets accustomed to the alarm clock far too quickly, he ceases to hear it. Many alarm clocks are necessary and always new ones. Otherwise a man must surround himself with alarm clocks which will prevent him sleeping. But here again there are certain difficulties. Alarm clocks must be wound up; in order to wind them up one must remember about them; in order to remember one must wake up often. But what is still worse, a man gets used to all alarm clocks and after a certain time he only sleeps the better for them. Therefore alarm clocks must be constantly changed, new ones must be continually invented. In the course of time this may help a man to awaken. But there is very little chance of a man doing all the work of winding up, inventing, and changing clocks all by himself, without outside help. It is much more likely that he will begin this work and that it will afterwards pass into sleep, and in sleep he will dream of inventing alarm clocks, of winding them up and changing them, and simply sleep all the sounder for it.
"Therefore, in order to awaken, a combination of efforts is needed. It is necessary that somebody should wake "the man up; it is necessary that somebody should look after the man who wakes him; it is necessary to have alarm clocks and it is also necessary continually to invent new alarm clocks.
"But in order to achieve all this and to obtain results a certain number of people must work together.
"One man can do nothing.
"Before anything else he needs help. But help cannot come to one man alone. Those who are able to help put a great value on their time. And, of course, they would prefer to help, say, twenty or thirty people who want to awake rather than one man. Moreover, as has been said earlier, one man can easily deceive himself about his awakening and take for awakening simply a new dream. If several people decide to struggle together against sleep, they will wake each other. It may often happen that twenty of them will sleep but the twenty-first will be awake and he will wake up the rest. It is exactly the same thing with alarm clocks. One man will invent one alarm clock, another man will invent another, afterwards they can make an exchange. Altogether they can be of very great help one to another, and without this help no one can attain anything.
"Therefore a man who wants to awake must look for other people who also want to awake and work together with them. This, however, is easier said than done because to start such work and to organize it requires a knowledge which an ordinary man cannot possess. The work must be organized and it must have a leader. Only then can it produce the results expected of it. Without these conditions no efforts can result in anything whatever. Men may torture themselves but these tortures will not make them awake. This is the most difficult of all for certain people to understand. By themselves and on their own initiative they may be capable of great efforts and great sacrifices. But because their first effort and their first sacrifice ought to be obedience nothing on earth will induce them to obey another. And they do not want to reconcile themselves to the thought that all their efforts and all their sacrifices are useless.
"Work must be organized. And it can be organized only by a man who knows its problems and its aims, who knows its methods; by a man who has in his time passed through such organized work himself.
"A man usually begins his studies in a small group. This group is generally connected with a whole series of similar groups on different levels which, taken together, constitute what may be called a 'preparatory school.'
"The first and most important feature of groups is the fact that groups are not constituted according to the wish and choice of their members. Croups are constituted by the teacher, who selects types which, from the point of view of his aims, can be useful to one another.
"No work of groups is possible without a teacher. The work of groups with a wrong teacher can produce only negative results.
"The next important feature of group work is that groups may be connected with some aim of which those who are beginning work in them have no idea whatever and which cannot even be explained to them until they understand the essence and the principles of the work and the ideas connected with it. But this aim towards which without knowing it they are going, and which they are serving, is the necessary balancing principle in their ow
n work. Their first task is to understand this aim, that is, the aim of the teacher. When they have understood this aim, although at first not fully, their own work becomes more conscious and consequently can give better results. But, as I have already said, it often happens that the aim of the teacher cannot be explained at the beginning.
"Therefore, the first aim of a man beginning work in a group should be self-study. The work of self-study can proceed only in properly or-
ganized groups. One man alone cannot see himself. But when a certain number of people unite together for this purpose they will even involuntarily help one another. It is a common characteristic of human nature that a man sees the faults of others more easily than he sees his own. At the same time on the path of self-study he learns that he himself possesses all the faults that he finds in others. But there are many things that he does not see in himself, whereas in other people he begins to see them. But, as I have just said, in this case he knows that these features are his own. Thus other members of the group serve him as mirrors in which he sees himself. But, of course, in order to see himself in other people's faults and not merely to see the faults of others, a man must be very much on his guard against and be very sincere with himself.
"He must remember that he is not one; that one part of him is the man who wants to awaken and that the other part is 'Ivanov,' 'Petrov,' or 'Zakharov,' who has no desire whatever to awaken and who has to be awakened by force.
"A group is usually a pact concluded between the I's of a certain group of people to make a common struggle against 'Ivanov,' 'Petrov,' and 'Zakharov,' that is, against their own 'false personalities.'
"Let us take Petrov. Petrov consists of two parts—'I' and 'Petrov.' But 'I' is powerless against 'Petrov.' 'Petrov' is the master. Suppose there are twenty people; twenty 'I's' now begin to struggle against one 'Petrov.' They may now prove to be stronger than he is. At any rate they can spoil his sleep; he will no longer be able to sleep as peacefully as he did before. And this is the whole aim.