Gurdjijev: ODSUSTVO JEDINSTVA U ČOVEKU – THE ABSENCE OF UNITY IN MAN

Uspenski – U Potrazi za Čudesnim

Veoma često, skoro u svakom razgovoru, Gurdjijev se vraćao na odsustvo jedinstva u čoveku.

Jedna od veoma važnih čovekovih grešaka, rekao je, jedna koju moramo zapamtiti je iluzija o njegovom ja.

Čovek kakvog ga poznajemo, ‘čovek-mašina’, čovek koji ne može da ‘dela’ i kome se sve ‘dešava’, ne može imati postojano i jedinstveno Ja. Njegovo Ja se menja brzinom kojom lete njegove misli, osećanja, raspoloženja, a on čini značajnu grešku smatrajući sebe uvek istom osobom; u stvarnosti on je UVEK DRUGA OSOBA, ne ona koja je bio prethodnog trenutka.

»ČOVEK NEMA POSTOJANO I NEPROMENLJIVO JA. Svaka misao, svako raspoloženje, svaka želja, svaki osećaj, kaže ‘ Ja’. I u svakom od ovih slučajeva uzima se zdravo za gotovo da to Ja pripada CELINI, celom čoveku, i da su misao, želja ili odbojnost izražene Celinom. Ustvari nema osnove za ovu tvrdnju. Svaka čovekova misao i želja se pojavljuju i žive sasvim odvojeno i nezavisno od Celine. A Celina nikada ne izražava sebe, jer jednostavan razlog je da ona postoji kao takva, samo fizički kao stvar a apstraktno kao ideja. Čovek nema individualno Ja. Međutim postoje stotine i hiljade izdvojenih malih Ja, često sasvim nepoznatih jedno drugom, nikada ne stupajući u dodir, ili naprotiv, neprijateljski raspoloženi jedno prema drugom, svi izuzetni i nespojivi. Svakog minuta, svakog trenutka, čovek misli ili kaže ‘Ja’. I svakog tog trenutka njegovo Ja je različito. U ovom času bila je to misao, zatim želja, pa osećaj, onda opet misao i tako redom bez kraja. ČOVEK JE MNOŠTVO. Čovekovo ime je legija.

Zamenu tih mnogobrojnih Ja, njihovu očiglednu borbu za primat, kontrolišu slučajni spoljašnji uticaji. Toplina, sunčev sjaj, lepo vreme, odmah prozivaju celu jednu grupu Ja. Hladno vreme, magla, kiša, prozivaju drugu grupu Ja, druge asocijacije, osećanja izazivaju druge radnje. U čoveku ne postoji ništa što bi moglo kontrolisati ove Ja, uglavnom zbog toga što ih čovek ne primećuje ili ih ne zna; on uvek živi sa poslednjim ja. Neka Ja su naravno jača od drugih. Ali to nije njihova svesna snaga; ona je stvorena pomoću snage slučajnosti ili poljašnjim mehaničkim stimulansom. Obrazovanje, oponašanje, čitanje, religiozna hipnoza, kaste i tradicija ili sjaj novih slogana, stvaraju veoma jaka Ja u čovekovoj ličnosti, koja dominiraju celom serijom slabijih Ja. Sva ta Ja koja sačinjavaju čovekovu ličnost su rezultat spoljašnjih uticaja. Čovek nema individualnost. On nema jedinstveno veliko Ja. Čovek je izdeljen na mnogobrojna mala Ja.

I svako to izdvojeno malo Ja je sposobno da sebe naziva imenom Celine, da deluje u ime Celine, da se složi ili ne složi, da daje obećanja, da donosi odluke sa kojima će se drugo Ja ili Celina morati suočiti. To je objašnjenje zbog čega ljudi tako često donose odluke a tako ih često sprovode. Čovek odluči da će od sledećeg jutra ustajati rano. Jedno Ja, ili grupa Ja, je to odlučila. Ali ustajanje je posao koji treba da obavi drugo Ja koje se uopšte ne slaže sa tom odlukom i možda čak nema pojma da je ta odluka doneta. Naravno da će čovek nastaviti da spava ujutru a uveče će opet odlučiti da ustane rano. U nekim slučajevima ovo može imati velike posledice na čoveka. Malo slučajno Ja može obećati nešto, ne sebi, već nekom drugom, u nekom trenutku, prosto iz taštine ili zadovoljstva. Tada nestaje, a čovek, kombinacija svih drugih Ja u njemu, koji je sasvim nevin, može da plaća celog života. To je tragedija ljudskog bića da bilo kakvo malo Ja ima prava da potpisuje čekove i obećanja, a čovek tj. Celina su odgovorni. Ponekad se ceo ljudski život sastoji iz plaćanja raznih obećanja datih od strane malih, slučajnih Ja.

Istočnjačka učenja sadrže razne alegorijske slike koje oslikavaju prirodu čovekovog bića sa te strane. Tako je u jednom učenju čovek upoređen sa kućom u kojoj postoji mnogobrojna posluga ali nema gospodara ni upravitelja. Posluga je zaboravila svoje dužnosti; niko ne želi da radi ono što bi trebalo; svako pokušava da bude gospodar, makar i za trenutak; i u takvom rasulu kući preti opasnost. Jedini spas bi bio da se okupi grupa pametnijih slugu i izabere PRIVREMENOG upravitelja, to bi bio ZAMENIK UPRAVITELJA. Ovaj ZAMENIK UPRAVITELJA može svakog člana posluge postaviti na njegovo mesto, i učiniti da svako radi svoj posao: kuvar u kuhinju, kočijaš u štalu, baštovan u baštu, itd. Na taj način se ‘kuća’ može pripremiti za dolazak pravog upravnika, koji će je pripremiti za prispeće gazde.

Ouspensky – In Search of The Miraculous

Very often, almost at every talk, G. returned to the absence of unity in man.
“One of man’s important mistakes,” he said, “one which must be remembered, is his illusion in regard to his I.

“Man such as we know him, the ‘man-machine,’ the man who cannot ‘do,’ and with whom and through whom everything ‘happens,’ cannot have a permanent and single I. His I changes as quickly as his thoughts, feelings, and moods, and he makes a profound mistake in considering himself always one and the same person; in reality he is always a different person, not the one he was a moment ago.

“Man has no permanent and unchangeable I. Every thought, every mood, every desire, every sensation, says ‘I.’ And in each case it seems to be taken for granted that this I belongs to the Whole, to the whole man, and that a thought, a desire, or an aversion is expressed by this Whole. In actual fact there is no foundation whatever for this assumption. Man’s every thought and desire appears and lives quite separately and independently of the Whole. And the Whole never expresses itself, for the simple reason that it exists, as such, only physically as a thing, and in the abstract as a concept. Man has no individual I. But there are, instead, hundreds and thousands of separate small I’s, very often entirely unknown to one another, never coming into contact, or, on the contrary, hostile to each other, mutually exclusive and incompatible. Each minute, each moment, man is saying or thinking ‘I.’ And each time his I is different. Just now it was a thought, now it is a desire, now a sensation, now another thought, and so on, endlessly. Man is a plurality. Man’s name is legion.

“The alternation of I’s, their continual obvious struggle for supremacy, is controlled by accidental external influences. Warmth, sunshine, fine weather, immediately call up a whole group of I’s. Cold, fog, rain, call up another group of I’s, other associations, other feelings, other actions. There is nothing in man able to control this change of I’s, chiefly because man does not notice, or know of it; he lives always in the last I. Some I’s, of course, are stronger than others. But it is not their own conscious strength; they have been created by the strength of accidents or mechanical external stimuli. Education, imitation, reading, the hypnotism of religion, caste, and traditions, or the lamour of new slogans, create very strong I’s in man’s personality, which dominate whole series of other, weaker, I’s. But their strength is the strength of the ‘rolls’ in the centers. And all I’s making up a man’s personality have the same origin as these ‘rolls’; they are the results of external influences; and both are set in motion and controlled by fresh external influences. “Man has no individuality. He has no single, big I. Man is divided into a multiplicity of small I’s.

“And each separate small I is able to call itself by the name of the Whole, to act in the name of the Whole, to agree or disagree, to give promises, to make decisions, with which another I or the Whole will have to deal. This explains why people so often make decisions and so seldom carry them out. A man decides to get up early beginning from the following day. One I, or a group of I’s, decide this. But getting up is the business of another I who entirely disagrees with the decision and may even know absolutely nothing about it. Of course the man will again go on sleeping in the morning and in the evening he will again decide to get up early. In some cases this may assume very unpleasant consequences for a man. A small accidental I may promise something, not to itself, but to someone else at a certain moment simply out of vanity or for amusement. Then it disappears, but the man, that is, the whole combination of other I’s who are quite innocent of this, may have to pay for it all his life. It is the tragedy of the human being that any small I has the right to sign checks and promissory notes and the man, that is, the Whole, has to meet them. People’s whole lives often consist in paying off the promissory notes of small accidental I’s.

“Eastern teachings contain various allegorical pictures which endeavor to portray the nature of man’s being from this point of view. “Thus, in one teaching, man is compared to a house in which there is a multitude of servants but no master and no steward. The servants have all forgotten their duties; no one wants to do what he ought; everyone tries to be master, if only for a moment; and, in this kind of disorder, the house is threatened with grave danger. The only chance of salvation is for a group of the more sensible servants to meet together and elect a temporary steward, that is, a deputy steward. This deputy steward can then put the other servants in their places, and make each do his own work: the cook in the kitchen, the coachman in the stables, the gardener in the garden, and so on. In this way the ‘house’ can be got ready for the arrival of the real steward who will, in his turn, prepare it for the arrival of the master.Gurdjieff-Galaxy

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